am on Englishman because I am a Protestant.’ "Later on he even forbade
foreigners to preach, tolerating them only as artisans. His own fate justified the sentiment he so often repeated—"First the missionaries, then the consuls, and then the soldiers!" Abyssinian territory is now interdicted to priests of foreign religions, and Europeans, like Schimpcr, dwelling in the country, have been obliged to adopt the national religion.
Till recently the Mussulman propagandists seem to have been more successful than the European missionaries. Nearly all the frontier peoples had embraced Islam, retaining but a vague recollection of their Christian faith, and even in the interior the Mussulmans threatened to acquire the ascendancy. According to some writers, they already formed a third of the nation, and in the towns they prevailed through their numbers, influence, and wealth, whilst all the trade was in their hands. In virtue of the fundamental law of the country, they failed to attain political power only because rulers must profess the Christian religion; but in the middle of the century the master of the country, Râs Ali, was seen to abjure Mohammedanism only with his lips, whilst distributing offices and the plunder of the churches to the disciples of Islam. The reaction against Mohammedanism was principally caused by the invasion of the Egyptian annies, when the hatred of foreign enemies reflected upon those of the interior. An order for a general conversion was issued, and all the Abyssinian Mussulmans were obliged apparently to conform to the established Church, and to wear, under pain of exile, the match, or "sky-blue" cord, the Christian budge. The Mohammedans who remained faithful to their religion fled to the frontier states, especially to Galabat, on the route to Khartum. Abyssinia, the refuge of Mohammed's disciples in the fifth year of j^ersecution, has not, therefore, justified the praise the Prophet awarded it in calling it "a country of uprightness, where no man falls a victim to injustice."
The abuna, that is "our father," head of the Abyssinian clergy, is not an Abyssinian, for since the reign of Lalibala, some seven centuries ago, this prelate has always been a foreigner. It was doubtless feared that he would acquire too much power in the country were he a native of royal descent ; hence a Coptic priest is sent them by the Patriarch of Alexandria in return for a considerable sum of money. Thus his precious life is most carefully guarded to save further expense to the State, and on the death of an abuna the pontifical chair has often remained empty for many years. The duties of this high priest consists in ordaining priests and deacons, in consecrating altars, and in excommunicating criminals and blasphemers. For these services he possesses an entire quarter of Gondar, and receives the revenues of numerous fiefs, besides perquisites, regulated by a strict tariff. Although highly venerated by the natives, his power is not equal to that of the vegus; and Theodore, when excommunicated by the abuna, was seen to coolly draw a pistol and cover the prelate, demanding a blessing, which it is needless to add "the holy father" hastened to grant him.
The abuna's power is held in check by the king's political spies, as well as by the echagheh, the national priest and a religious rival, his equal in dignity and power of excommunication, although he cannot confer orders; he also possesses a
