religion, and the patriarchal power with which he was endowed.
But to this it is easily answered, That the Abyssinian historian of David's reign, through the whole course of it, readily admits his constant attachment to the see of Rome. He gives a striking example of it during the war with Gragne, when the king celebrated Easter after the manner of the Roman Catholics, though it was to have this certain effect of dividing his kingdom, and alienating the minds of his subjects, of whose assistance he was then in the utmost need. And as for the Abuna, we are to consider that Cairo had been taken, and the government, which Abuna Mark owned for the lawful one, had been overturned by the Turks who then possessed it, and were actually persecuting the Alexandrian church.
The Abuna, then, and the king also, had the some reason for not applying to Cairo, the seat of the Turks their enemies; and, therefore, they more readily accommodated matters with a people from whom only their assistance could come; and without whom, it was probable, that both the Christian religion and civil government of Abyssinia would fall together.
It has been said of this king by the European writers who have touched upon the history of his reign, that he was a prince who had began it in the most promising manner, but after the death of the empress Helena, he had abandoned himself to all sort of debauchery, and especially that of women; insomuch, as Mr Ludolf says, he suffered his concubines to have idols in his palace. This I take
