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 first prelude to Jonael’s rebellion was an anonymous letter
written to the king, in which all the stale and lame arguments of
the Alexandrians were raked together, and stated with a degree of
presumption worthy of the ignorance and obstinacy of those from
whom they came. This, though ridiculous, and below notice in point
of argument, offended greatly both the king and the Jesuits, by the
asperity of its terms, and the personal applications contained in it.
The king was treated as another Dioclesian, thirsting after Christian
blood, and for this devoted to hell; as were also the Jesuits, whom
they called relations of Pilate, in allusion to their origin from Rome.
The king, grievously offended, added this injunction to the former
proclamation, “That all out-door work, such as plowing and sowing,
should be publicly followed by the husbandman on the Saturday, under
penalty of paying a web of cotton cloth, for the first omission, which
cloth was to be of five shillings value; and the second offence, was
to be punished by a confiscation of moveables, and the crime not to be
pardoned for seven years;”--the greatest punishment for misdemeanors in
Abyssinia. To this Socinios added, _vivâ-voce_, from his throne, that
he never _abolished_, but _explained_ and established their religion,
which always taught, as their own books could testify, that Christ
was perfect God and perfect man, two distinct natures united in one
hypostasis of the eternal word; neither was it in compliance with the
Jesuits that he abrogated the observation of the Jewish sabbath, but
in obedience to the council of Chalcedon, which was founded in the
holy scriptures, for which he was ready at all times to lose his life,
though he should endeavour first to inflict that punishment on such as
were its enemies.
In order to shew that he did not mean to trifle, he ordered the tongue
of a monk (called Abba Af Christos) to be cut out, for denying the
two natures in Christ; and Buco, one of the principal generals of his
court (who afterwards died a zealous Catholic) he ordered to be beaten
with rods, and degraded from his employment, for observing the Jewish
sabbath.
Public-domain text, read in full here on John Shaqi.
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