Part 8 (1/2)
A rival king now stood up to oppose Socinios, and the whole country was filled with rebellion and bloodshed. Socinios resolving publicly to renounce the Alexandrian faith and to profess the Catholic, Paez most willingly came forward, and with great pomp received his confession.
Delighted that his great object was at last attained, Paez, during the heat of the day, returned to his house with his head uncovered, triumphantly saying the ”Nunc dimittis!” ”Lord! now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation!” and from being thus exposed to the burning sun, aided perhaps by the highly excited state of his feelings, he was taken violently ill, and died of a raging fever on the 3d of May, 1624.
After the death of Paez, Alphonso Mendez, a Jesuit doctor of divinity, and a man of great learning, having been ordained at Lisbon on the 25th of May, 1625, reached Abyssinia the following year. Accompanied by several missionaries, they experienced very great difficulties and dangers in crossing the country to join King Socinios. When they at length presented themselves before the king, he ordered Mendez to be placed on his right hand; and at that very audience (on the 11th of February, 1626) it was settled that Socinios should take an oath of religious submission to the See of Rome. This ceremony was celebrated with all the pageantry of a heathen festival. The palace was adorned with great pomp, and Mendez there preached a sermon to the king and his people, in Portuguese and Latin, not a word of either of which languages could they understand. In return, a sermon was preached to Mendez, and the missionaries who attended him, in the Amharic, which was equally unintelligible to them. When this prelude was over, Mendez advanced, holding in his hand the New Testament, and upon that sacred volume Socinios, the degraded king of Abyssinia, was made to take the following oath, the Jesuit Mendez standing by his side:
”We, Sultan Sequed, emperor of Ethiopia, do believe and confess that St.
Peter, prince of the apostles, was const.i.tuted by Christ our Lord head of the whole Christian Church; and that he gave him the princ.i.p.ality and dominion over the whole world, by saying to him, 'Thou art Peter, and upon this rock will I build my church; and I will give to thee the keys of the kingdom of Heaven;' and again, when he said, 'Feed my sheep.'
Also we believe and confess, that the pope at Rome, lawfully elected, is the true successor of St. Peter the apostle in government; that he holdeth the same power, dignity, and primacy in the whole Christian Church; and to the holy father, Urban VIII. of that name, by the mercy of G.o.d, pope, and our lord, and to his successor in the government of the church, we do promise, offer, and swear true obedience, and subject with humility at his feet our person and empire: so help us G.o.d, and these holy gospels.”
What an abject picture is here presented to us! and how melancholy the change in the aspect of the Christian faith, since we saw it first established among the simple inhabitants of Abyssinia!
As soon as the oath was concluded, one of the king's governors drew his sword, and swore that he would punish with that weapon any one who should fall from his religious vows; and that he would even be the greatest enemy of his prince if he should desert the Catholic faith.
These declarations were repeated by many of the officers of state. A solemn excommunication was then p.r.o.nounced against all who did not keep the oath, and a proclamation was immediately issued, requiring all persons intending to become priests to embrace the Catholic religion under pain of death; and that all persons should follow the forms of the Church of Rome in the celebration of Easter and Lent, under the same dreadful penalty. Mendez vigorously followed up his success. The Abyssinian clergy were reordained; the churches were reconsecrated; grown men as well as children were again baptized; the feasts and festivals of the Church of Rome were established; and the forms and tenets of the Alexandrian faith were formally abrogated.
Mendez, however, had overacted his part: unlike Paez, he had neglected to make himself competent first to lead the people whom he so hastily desired to drive; and, in a short time, a violent reaction naturally took place. The Abyssinians, still simple in their habits, and long accustomed to the placid enjoyment of unaffected devotion, soon felt that there was no real satisfaction to be derived from repeating prayers in words which they could not comprehend. The king, meanwhile, finding that his own power was gradually diminis.h.i.+ng, and that he was losing the affections as well as the obedience of his subjects, patiently listened to their complaints: impressed by the native eloquence with which they insisted on their right of addressing the Almighty in their own language, he at length yielded to their request; and, though he himself continued to follow the tenets of the Church of Rome, declared that, by his people, prayers need no longer be uttered in a foreign tongue.
This concession, apparently simple and un.o.bjectionable, was fatal to the views of Mendez. As long, therefore, as he was able, he obstinately resisted; but the voice of the people so resounded in his ears, that he was very shortly obliged to pretend to submit, although in secret he still did everything in his power to uphold his system. Thus Abyssinia again became, as might naturally be expected, a scene of war; and Tellez, the Portuguese historian, has published a long list of the names of those who died in that country, martyrs to the Catholic faith. Many battles were fought; and, for a considerable period, Socinios, who still strenuously supported the religion of Rome, met with continued defeats; until adversity, that stern but useful monitor, at last made him sensible of the error he had committed. ”These men whom you see slaughtered,” said one of his n.o.bles rudely to him on a field of battle, ”were neither Pagans nor Mohammedans: they were Christians, once your subjects and your friends. In killing these you drive the sword into your own vitals.” Still, however, the Jesuit Mendez hovered around him, and for some time succeeded in keeping him in arms; but the spell was at last broken, and Socinios, seeing that his subjects were all deserting him, issued, on the 14th of June, 1632, the following singular 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, and lastly these rude peasants of Lasta. Now, therefore, we restore to you the faith of your ancestors; let your own priests say their ma.s.s 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 stead.”
Thus in one day fell the whole fabric of the Roman Catholic faith and hierarchy in Abyssinia. Socinios lingered for two or three months after this, and died firmly professing himself a Catholic to the last.
As soon as the new king had buried his father, he began to compose those disorders which had so long distracted the country from difference of religion. Accordingly, he at once wrote to Mendez to inform him that the Alexandrian faith being now restored, his leaving the country had become indispensable. He therefore commanded him and the Catholic priests to retire to Fremona, there to await his farther pleasure.
Mendez, by subtle arguments, persuasions, and, lastly, by entreaties, endeavoured to evade, or, at least, to defer the execution of this mandate; but his words were now powerless, and he was peremptorily told that if he did not depart, the time might arrive when it would be too late for him to do so.
He and his companions were accordingly conducted by a party of soldiers. On the road they were robbed and ill-treated, their guards conniving at the attack; and at the end of April, 1633, they reached Fremona. Among the Jesuits who accompanied Mendez was Jerome Lobo, one of the most bigoted of the Portuguese, yet a man of enterprise and talent, who had travelled over the greatest part of Abyssinia. For a short time it was determined by these banished monks to send Lobo to India or Spain, to solicit troops for the country. The king, however, perfectly aware of all that pa.s.sed, ordered the Jesuits at once to set out for Masuah. On receiving this command, they managed, at the suggestion of Lobo, to escape to the protection of a man of considerable power who favoured them. The king wrote to this person, and desired him to give them up, which he declined to do; but, by an odd sort of compromise, agreed, instead of it, to sell them to the Turks.
The whole were accordingly, for a certain sum, delivered to the Basha of Masuah. As soon as the intelligence reached Europe of the loss of Abyssinia to the See of Rome, it became a subject of most violent discussion. Many of the Catholic clergy insisted that the failure had proceeded from the pride, obstinacy, and violence of the Jesuits; and it was therefore determined at Rome to send to that country six French capuchins of the reformed order of St. Francis.
Two of these attempted to enter Abyssinia by the Indian Ocean; but, shortly after their landing, they were ma.s.sacred. Two succeeded in making their way into the country, and they suffered martyrdom by being most barbarously stoned to death. The remaining two gave up the attempt, and returned to Europe to report the sad fate of their companions. Three other capuchins, deaf to the stern admonition which their church had thus received from Abyssinia, volunteered their services to make a new endeavour for the conversion, as it was termed, of that country. They accordingly set out on their journey; and, after encountering very considerable difficulties and hards.h.i.+ps, at last succeeded in reaching Suakem. The bashaw of this place had been previously written to by the King of Abyssinia, who, after acquainting him with the expected arrival of these three priests, concluded by earnestly requesting him to ”treat them,” as he said, ”according to their merits.” As soon, therefore, as they landed, their heads were cut off, and the skins of their sculls and faces were stripped, stuffed, and sent off to the King of Abyssinia at Gondar, ”to satisfy him,” as it was declared, ”that these people had met with the attention which they deserved.”
There was no mistaking the meaning of this most unjust and barbarous act; and when intelligence of it reached the Vatican, all hopes of converting Abyssinia vanished.
In the year 1698, the reigning King of Abyssinia, being exceedingly indisposed, sent to Cairo for a physician. Charles Poncet, a Frenchman at Cairo, who had been bred up as a chymist and apothecary, set out accordingly for Abyssinia, privately supported by Louis XIV., and taking with him, disguised as a servant, Father Brevedent, a French Jesuit.
They travelled up the Nile, remained for some time at Sennaar, and at length arrived in Abyssinia, where Brevedent, worn out by the climate and the fatigue of his journey, died. In the year 1700 Poncet left Gondar, having repaired the const.i.tution of the King of Abyssinia at the expense of his own, which was completely exhausted by the hards.h.i.+ps to which it had been subjected. He proceeded to Masuah, embarked on the Red Sea, and reached Cairo, whence he proceeded to Paris, and published an account of his travels.
Four years afterward, the King of Abyssinia having favourably received several French letters which had been addressed to him, M. du Roule, vice-consul at Damietta, was selected by Louis XIV. to proceed as his amba.s.sador to Abyssinia; and in July, 1704, he left Cairo for that purpose; but a quarrel had now broken out among two parties of Capuchins and Franciscans, between whom a most violent jealousy existed respecting the conversion of Abyssinia. It has been supposed that this jealousy was the secret cause of M. du Roule's death. As this traveller was quitting Sennaar on his journey towards Abyssinia, he was surrounded in the large square which is before the king's house. Four blacks murdered him with their sabres; Gentil, his French servant, fell next, and his three other companions were then inhumanly butchered.
When the King of Abyssinia heard of Du Roule's murder, he was much disappointed and displeased, for he had really been desirous of receiving this French amba.s.sador, as well as the valuable presents which he supposed he would bring with him. Unable to detect the sinister conspiracy which had caused his death, he conceived that it had taken place at the instigation of the Pasha of Cairo; and he accordingly addressed to him and to his divan the following very singular communication:
_Translation of an Arabic Letter from the King of Abyssinia to the Pasha and Divan of Cairo._
”To the Pasha and Lords of the Militia of Cairo:
”On the part of the King of Abyssinia, the King Tecla Haimanout, son of the King of the Church of Abyssinia.