Volume Two—Chapter Forty One.

The Northern Galla.

Giddem was conquered by Asfa Woosen, grandsire to Sáhela Selássie, from Latta, the ruler of the first Mohammadan settlers. A succession of deep valleys, stretching eastward to the very confines of the Ada?el, are occupied by the tributary Galla tribes of Gillé and Soopa, who have become converts to Islamism—the Allála river intersecting the country of the former, of which the principal village is Esgieyé, and the Negéso that of the latter, whose chief resides at Allaiyo. Further to the north, where a continuation of the wild tract of forest land is visible, the Ada?e threads the district inhabited by that portion of the Wollo who own allegiance to Shoa under the government of Efrata, and by the Doogoogra Galla, who were also dependent, but have long been in a state of open rebellion. Large quantities of excellent coffee are cultivated in Manchéttee and Efrata, and with the salt pieces or “amoles,” which it has been seen are imported from Tigré by the Wollo and Worra Káloo, are brought to Shoa by the Moslem merchants. In Giddem itself, however, coffee is not cultivated, owing to the prejudice entertained respecting its use by the Christian population generally. Westward of Giddem, and interposed betwixt it and Morabietie, is the province of Mans, largest of all the districts of Shoa, but subdivided into Lálo, Máma, and Ghéra, each of which forms a distinct government. Abiyé, third king of Efát, defeated and subjugated Golé, the then independent ruler, whose daughter Wolensa, was the mother of Zenama Work, the Queen-dowager. This lady, therefore, looks upon Mans as her hereditary possession, and she is much beloved by the people, although, as regards their allegiance to the crown, they still retain a large share of their ancient independence. Haughty, brave, obstinate, and quarrelsome, they openly avow to have little knowledge of Sáhela Selássie—never swear by his name, as is the usage of His Majesty’s more dutiful and loyal subjects—often depose the governors whom he appoints to rule over them—and refuse to take part in the annual forays over the southern border, upon the grounds that they have quite sufficient occupation in the adjustment of intestine feuds and boundary disputes. These latter are points not always satisfactorily adjusted in Europe—nor is it extraordinary that they should be attended with some difficulty in Africa.

During the rebellion of Medóko, the king, in his distress, sent an urgent message to the people of Mans, saying, “My brothers, my relations, hasten to help me!” and pouring in at the summons, the wild hordes arrived in time to decide the issue of the dubious day. But so well aware is the despot of his precarious footing, that he relies entirely upon the tact displayed by his mother, avowing her northern subjects to be his own flesh and blood, upon whom he could not impose a heavy taxation. The only tribute paid, therefore, is in sekdát, a coarse black cloth, manufactured of the fleece of the sheep of the country, and invariably employed in the manufacture of the royal tents.

This fabric also furnishes a costume indispensable in so rigorous a climate, where the bleak unsheltered hills, swept by a cutting easterly wind, rank among the coldest portions of Abyssinia. The soil is chiefly a rich black earth, producing abundant crops, but perfectly destitute of timber. Salt is the only circulating medium; and a man’s wealth is estimated by the number of his ploughshares, which are carefully buried until wanted. The swarthy complexion of the inhabitants, and their sombre habiliments, distinguish them amongst all the other subjects of Shoa—wearers of the white cotton robe—than whom they are even more superstitious, bigoted, and ignorant; the most enlightened amongst them being esteemed right cunning sorcerers, and as such, dreaded wheresoever they wander.

Mans has already been mentioned as a province famous for the lake Alobár, the reputed residence of the King of the Genii, through which the river Shai flows to join the Nile. Of yore, when the spot now inundated was terra firma, the Virgin Mary is said to have appeared in the house of the wealthiest cultivator residing in the many flourishing villages that then existed, and to have addressed herself to the mistress, saying, “I am hungry, and have nothing to eat. Give me corn, and I will grind for wages.” A vast heap of grain was pointed out, sufficient for a week’s labour, but no sooner had the Virgin touched it than it was miraculously converted into meal. The inhospitable master now refused the pittance claimed; nor would the “Four Chairs,” before whom the complaint was carried, give redress, until a poor shepherd had become mediator. As a mark of the displeasure of Heaven, the scene of this offence against the mother of Christ was forthwith converted into a lake, which has since formed the abode of the lord of all the gins and evil spirits in the land; and from that period large quantities of dabo, or wheaten cakes, composed of the whitest flour, have been supplied by general contribution to the shepherds on the festival of Debra Tabor, and on the anniversary of “our blessed Lady.”

Immediately north of Giddem, betwixt the frontiers of Shoa and Argobba, is the district of Dibbie, under Abba Munsoor, a Wollo Galla of consequence, formerly governor of Wofagábel, in the territories of Birroo Lubo, and notorious for his personal valour. Having with a chosen band of followers rebelled some years since against the Prince of Argobba, he fortified himself at Arikkee, a high table-topped mountain on the Wollo border, where he steadily rejected the terms that were offered for his capitulation. A strong force of spearmen, supported by a thousand musketeers and matchlock-men, was at length sent to reduce the insurgents; but no sooner had the besiegers opened fire from a deep defile that environs the stronghold, than five hundred of their number were laid dead by a storm of stones from above; the residue, as usual on such occasions, retreating in the utmost disorder. The entire scarp of the precipitous hill had been lined with beams and rafters balancing huge masses of rock; and the leathern thongs by which they were lashed being simultaneously cut away by the garrison, destruction was carried along the whole extent of the crowded ravine. After this signal victory, Abba Munsoor abandoned his citadel, and tendering faith to Sáhela Selássie, was placed on the frontier of his former liege, where his valour and trusty services have gained him the highest place in the royal favour.

The dread entertained by the Christians of the independent Moslem denizens of the low country, has been clearly portrayed by the personal confessions of their monarch. The destruction of a single individual of the hostile tribes, by the most treacherous means, is estimated a feat of the greatest valour, and one that entitles the hero to the highest distinctions. His Majesty’s recent allusions to his highland neighbours, the men of Geshe, “who carry broad shields, and fight hand to hand,” had reference to the receipt of tidings of the defeat of Ayto Amito, one of his principal frontier governors, by Abogáz Gobassie, a brave chieftain in the service of Birroo Lubo, who, with a large detachment, had attacked and routed the Amhára with great slaughter. This disastrous news had been followed by the arrival of Ayto Kalassie from Kaa, on the west of Antzochia, with intelligence that, being unable any longer to stem the inroads of the Wollo, he had been compelled to take flight, leaving the enemy in possession of a fine district across the river Wonchit, pertaining to the principality of Zenama Work.

These events caused considerable consternation in the kingdom of Shoa; and it being apprehended that the Mohammadans would follow up their success in the direction of Giddem, all the Wollo gunmen in the royal service were discharged, and Christians or converted Galla slaves enlisted in their room. A large detachment of the body-guard was then ordered to the north for the defence of the frontier; but under the conviction that, as on all former occasions, the Amhára cavalry would leave them to dispute the field alone with their brave foes, they proceeded on the service with the greatest possible reluctance, although placed under the immediate command of Chára, the son of Medóko, who is scarcely less renowned for valour than was his rebel father.

Birroo Lubo, the Prince of Argóbba, is descended from Lubo the son of Watsooba, who is said to have been a weaver, and who espoused the daughter of Endries, governor of G?f. Amade, the last ruler of Worra Himano, educated Birroo, the fruit of this union, and created him governor of G?f, whereupon he diligently occupied himself in the extension of his dominions, dividing his residence between that town and Ain Amba. His elder son, Ali Birroo, met an untimely death in one of the many border struggles with the troops of Sáhela Selássie; and the only surviving brother, Amade, who is to succeed his now aged father, has already obtained a great reputation for personal valour in the field. The term Argóbba is applied by the Ada?el to the whole of the border country in which cotton is cultivated. Caravans constantly come from Aussa to Dowwé, on the frontier, the road being far more secure than that between Tajúra and Shoa; and with a view still further to facilitate the communication, the Prince, who is extremely advanced in years, has given one of his daughters in marriage to the chieftain of the united tribes Hurruk Boda?to.

The next most influential personage on this frontier is Adara Billé, surnamed, from the title of his favourite war-steed, “Abba Daghet,” “the Father of Height.” This chieftain resides at Gatira, (The Cypress tree) in the district of Changiet, and presides over the Wollo tribe Gora. As a bribe to secure protection to messengers proceeding to the northern states, he has received a number of villages from Sáhela Selássie. Birroo Lubo has given him his daughter in marriage, with territory in his own dominions, and affords military aid in time of need as a check upon the western Galla; and Imám Libán, of the powerful Worra tribe, has likewise made considerable grants of land with a similar object. Thus possessed of extensive power, and courted on all sides, the treacherous chief avails himself of his position to shift the cloak according to the wind; and, although wedded to Birroo’s daughter, has never yet assisted that ruler in his hostilities against Shoa.

Although not nominally tributary to Gondar, both Birroo and Adara Billé afford military aid whenever called upon, and the Wollo soldiery form the stoutest bulwark of the decayed empire. Were all these fanatic tribes of one accord, they could not fail to endanger the safety of Christian Abyssinia; but they are fortunately divided throughout by the same feuds and private animosities which sever the southern Pagans. Hating Christian and heathen with all the dire inveteracy enjoined by their creed, and slaying both without mercy on every opportunity, the Wollo preserve all the superstitions of the latter, below whom they are in many respects debased by Mohammadan bigotry; thus affording a melancholy proof of what the whole Galla nation must become, should it ever unfortunately happen that Abyssinia terminated her intestine struggles by falling under the grasp of a Moslem ruler. Intercourse with the northern states has imparted to the Wollo a higher degree of cultivation than is possessed by their countrymen in the south; and passing nearly the whole of their time in the repetition of prayers, a proverb and general belief prevails, that their country can never be conquered by those who are not followers of the Prophet. This superstition is embraced even by the Christians of Shoa, in consequence of Ras Ali being last year defeated by the Wollo cavalry at Korkora, on his march to invade Efát. The vernacular language of all this border is Galla, adulterated with Amháric and with the Arabic of the Korán; which two latter may be expected in the course of a few generations entirely to obliterate the aboriginal tongue.

Ali Marie, the independent Mohammadan prince of Tehooláderee, wherein is the lake Haik, has long been in firm alliance with the King of Shoa, and twice ably assisted him against the Wollo, an important piece of service, for which His Majesty remunerated him handsomely. It is now two years since he was defeated by Birroo Lubo, and driven to seek refuge at the Christian court, until, having mustered sufficient reinforcements, he contrived, after several severely-contested battles, to reinstate himself in his government; and it is said of this warrior, that on the occasion of his struggle for empire, “he slew so many of the foe with his own hand, that the clotted gore could not be effaced from his spear blade.”

Again deposed by Birroo, he was now a fugitive in Mofa, a strong fortress to the west of lake Haik. The victor, whose pretext for the war was Ali Marie’s refusal to acknowledge allegiance to Ras Ah, has thus, by the subjugation of the Tehooláderee Galla, obtained possession of the entire line of road from the frontiers of Shoa to Tigré, and has, moreover, deprived his enemy the Negoos of his staunchest and most powerful ally. It is not a little singular, that Sáhela Selássie, who is on outward terms of friendship with Ras Ali, should have been suffered to afford an asylum to Ali Marie, without being called to account. On the occasion in question, the haughty but humbled fugitive bared his shoulders to the Christian monarch, according to the Abyssinian mode of evincing respect, remarking, as he did so, “that he gave this token of deference for the first time during his life.”

The Túlema Galla are the last to be mentioned on the northern frontier of Shoa, and at their hands the most serious disasters and reverses have uniformly been experienced. A former emperor of Ethiopia is said to have married a female slave, by whom he had three children, Metcha, Karaiyo, and Túlema. These youths were charged with the royal herds, and being in the wilderness, and brave young men, they soon drew around them a number of discontented vagabonds, who embraced their language and manners, which were those of their mother, a native of the very centre of Africa. Concerting an attack upon the southern provinces of the empire beyond the Háwash, they defeated the imperial army on the banks of the river Gala in Guráguê, which runs south towards Zingero; but of numerous clans and houses into which the rebels became subsequently divided, the twelve tribes of Metcha, the Karaiyo, and the Túlema, have alone retained their aboriginal appellation.

Attempting to invade the territory of the Abitchu and Ghelán, the Túlema were defeated and driven to the north-west, where they established themselves on the bleakest and most lofty highlands, and to the present day have maintained their independence. One portion have become converts to the Mohammadan faith, but the occupants of the mountain Dera adhere to idolatry. Woosen Suggud succeeded in subjugating some few of these tribes; but on the accession of Sáhela Selássie, they cast off the yoke, and being joined by a member of the blood-royal of Shoa, became formidable enemies. Force after force has been sent against Kalála, the capital, on the borders of Morabeitie, and always with the same result. Birroo-Bukiza, and his successor, the brave Abba Damto, have invariably repulsed the “soldiers of the cross,” with fearful slaughter, and many governors have been put to a cruel death. In the mind of the superstitious Amhára, fear has gradually given birth to a belief of the existence in these cold mountains of a race of fabulous beings called Arita, to whom their reverses are attributed. The lower portion of the body is described to be that of an ass or a black dog, whilst the head and shoulders assume the human form, and with the gait, costume, and language of mankind, complete a disguise which enables the monsters to roam undetected over the border districts of Shoa, in prosecution of their bloody career of cannibalism.