Travels to Discover the Source of the Nile, Volume 3 (of 5): In the years 1768, 1769, 1770, 1771, 1772 and 1773Bruce, James
History
Travels to Discover the Source of the Nile, Volume 3 (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
In Persia[25] a preference was understood to be due to the king’s
lawful children; but there were instances of the natural child being
preferred to the lawful one. Darius, tho’ a bastard, was preferred
to Isogius, Xerxes’s lawful son, and that merely by the election of
the people. The same has always obtained in Abyssinia. A very great
part of their kings are adulterous bastards; others are the issue of
concubines, as we shall see hereafter, but they have been preferred to
the crown by the influence of a party, always under name of the Voice
of the People.
Although the Persian kings[26] had various palaces to which they
removed at different times in the year, Pasagarda, the metropolis
of their ancient kings, was observed as the only place for their
coronation; and this, too, was the case of Abyssinia with their
metropolis of Axum.
The next remarkable ceremony in which these two nations agreed, is that
of adoration, inviolably observed in Abyssinia to this day, as often as
you enter the sovereign’s presence. This is not only kneeling[27], but
an absolute prostration. You first fall upon your knees, then upon the
palms of your hands, then incline your head and body till your forehead
touch the earth; and, in case you have an answer to expect, you lie in
that posture till the king, or somebody from him, desires you to rise.
This, too, was the custom of Persia; Arrian[28] says this was first
instituted by Cyrus, and this was precisely the posture in which they
adored God, mentioned in the book of Exodus.
Though the refusal of this ceremony would, in Abyssinia and Persia, be
looked upon as rebellion or insult, yet it seems in both nations to
have met with a mitigation with regard to strangers, who have refused
it without giving any offence. I remember a Mahometan being twice
sent by the prince of Mecca into Abyssinia during my stay there, who,
neither time, would go farther than to put his hands across upon his
breast, with no very great inclination of his head; and this I saw was
not thought so extraordinary as to give offence, as it was all he did
to his own sovereign and master.
Public-domain text, read in full here on John Shaqi.
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