Travels to Discover the Source of the Nile, Volume 2 (of 5): In the years 1768, 1769, 1770, 1771, 1772 and 1773Bruce, James
History
Travels to Discover the Source of the Nile, Volume 2 (of 5): In the years 1768, 1769, 1770, 1771, 1772 and 1773
Bruce, James
Egypt -- Description and travel; Ethiopia -- Description and travel; Ethiopia -- History; Natural history -- Ethiopia; Nile River
The next day, as is usual, the ambassador and missionary carried the
king’s present, chints, calicoe, and other manufactures of India,
things that the king esteemed most. In return to Fernandes he sent a
young girl, whom the father returned, it not being customary, as he
said, for a Christian priest to have girls in his company. In exchange
for the girl, the good-natured king of Gingiro sent him a slave of the
other sex, and a beautiful mule. With all respect to the scruples of
the father, I think it would have been fair to have kept the beautiful
mule, and given the young female Gingerite to his companion in the
journey, Fecur Egzie, who could have had no scruples.
Fernandes says he received the boy from the only view of saving his
soul by baptism. I wonder, since Providence had thrown the girl first
in his way, by what rule of charity it was he consigned her soul to
perdition by returning her, as he was not certain at the time that he
might not have got a mule or camel in exchange for the girl; and then,
upon his own principles, he certainly was author of the perdition of
that soul which Providence seemed to have conducted by an extraordinary
way to the enjoyment of all the advantages of Christianity; surely the
care of Neophytes of the female sex was not a new charge to the Jesuits
in Abyssinia.
It seems to be ridiculous for Fernandes to imagine that the sovereign
of this little state called himself Gingiro, knowing that this word
signified a monkey. His enemies might give him that name; but it is
not likely he would adopt it himself. And the reason of that name is
still more ridiculous; for he says it is because the gallery is like
a monkey’s cage. If that was the case, all the princes in Congo and
Angola give their audiences in such places. Indeed, it seems to me that
it is here the customs, used in these last-mentioned parts of Africa,
begin, although Gingiro is nearer the coast of the Indian Ocean than
that of the Atlantic. The colour of the people at Gingiro is nearly
black, still it is not the black of a negro; the features are small
and straight as in Europe or Abyssinia.
Public-domain text, read in full here on John Shaqi.
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