Bulatovich Reveals Losses of African Culture Due to Invasions, Genocide Carried out by Fake Ethiopia

Continuing the series of articles on the insightful documentation provided by the Russian Military Officer, Explorer, and Orthodox Monk in his books about his deeds and excursions, observations and explorations in Abyssinia (undertaken over three years 1896 – 1899), I herewith republish a sixth part from his second book titled "With the Armies of Menelik II"; this excerpt offers an in-depth presentation of the itinerary between the borders of Abyssinia to the Lake Rudolf. As Bulatovich´s narratives about various indigenous nations and tribes were not due to first hand information but Amhara filters of translation and misinterpretation, every part of the text that pertains to analysis should be dealth with extreme caution. The itinerary part is however impressive.

In several forthcoming articles, I will publish all the other parts of Bulatovich´s second book, and in addition, I will extensively comment on parts of his first book (notably History, Religion, Conclusion). Herewith, I make first available a recapitulation of the earlier twenty four (24) articles of this series, and then republish the excursion narrative.

All the Oromos, Ogadenis, Afars, Sidamas and others, who fight for their independence, and all the neighboring countries, not only Egypt and Sudan but also Somalia and Eritrea, which are threatened because of the evil, eschatological dreams of Greater Ethiopia, must study, understand and diffuse the insightful documentation available in the two books, which were published by the Russian explorer before 110 years; in and by itself, this documentation constitutes good reason for the world to be preoccupied with the source of every regional trouble and instability: the Amhara and Tigray (Tewahedo) Monophysitic Abyssinians who rule tyrannically over the lands they invaded and the nations they subjugated.

Recapitulation

Earlier articles of the present series can be found here:

1st Article

The Oromo Genocide Solemnly Confessed by Official Russian Explorer in Abyssinia (Fake Ethiopia)

http://www.buzzle.com/articles/the-oromo-genocide-solemnly-confessed-by-official-russian-explorer-in-abyssinia-fake-ethiopia.html

Selected and highlighted excerpts from a book – report published by a Russian explorer, military officer and monk, Alexander Bulatovich, who spent three years in Abyssinia, during the last decade of the 19th century. These excerpts undeniably testify to the Oromo genocide perpetrated by the invading Amhara and Tigray Abyssinian armies, and have therefore to be brought to the surface of political debate by the Oromo political and intellectual leaders at the local, regional and international levels.

2nd Article

Russia, the Oromos, Egypt, Sudan, Abyssinia (Fake Ethiopia), Somalia, Islam & Orthodox Christianity

http://www.buzzle.com/articles/russia-the-oromos-egypt-sudan-abyssinia-fake-ethiopia-somalia-islam-orthodox-christianity.html

Republishing further excerpts from Bulatovich´s book, I focused on the possible reasons for Russia´s failure as colonial power in the region. As reasons I identified an inherent Russian quantitative approach to the colonial process and an overall misperception of the past and the present of Asia and Africa, which is due to the Russian academic, intellectual and ideological acceptance of the Anglo-French Orientalism, a bunch of disciplines elaborated by the French and the English academia in order to mainly promote and diffuse an interpretation of data that would suit the interests of the Anglo-French Freemasonry, namely the driving force of the Paris and London regimes.

3rd Article

Abyssinian Colonization of Oromia, Sidama and Kaffa in Bogus Ethiopia. An Early Witness from Russia

http://www.buzzle.com/articles/abyssinian-colonization-of-oromia-sidama-and-kaffa-in-bogus-ethiopia-an-early-witness-from-russia.html

Another, longer, excerpt from Bulatovich´s ´From Entotto to the River Baro´ which bears witness to the evil Amhara and Tigray plans of illegal occupation of the annexed lands and of tyrannical consolidation of the Abyssinian colonialism by means of settlements peremptorily implemented among the subjugated nations.

4th Article

Ethiopia (Oromo) vs. Abyssinia (Amhara). Unbridgeable Ethnic, Cultural Gap Revealed by Bulatovich

http://www.buzzle.com/articles/ethiopia-oromo-vs-abyssinia-amhara-unbridgeable-ethnic-cultural-gap-revealed-by-bulatovich.html

Two more excerpts that focus on the Oromo society, namely ´Galla Clothing´ and ´Galla Family Life´.

5th Article

Oromo National Identity Diametrically Opposed to Amhara Manner, Russian Officer Bulatovich Reveals

http://www.buzzle.com/articles/oromo-national-identity-diametrically-opposed-to-amhara-manner-russian-officer-bulatovich-reveals.html

Three chapters dealing with Oromo national identity, religion and language; all the preconceived concepts of the colonial era are herewith present, thus leading Bulatovich to erroneous interpretations. Certainly, the Russian explorer was not a linguist, historian or historian of religions; more importantly, academic exploration was not the primary interest of his travel which was kind of diplomatic reconnaissance. However, the chapter on the Oromo national character is greatly interesting because it demolishes the Ethiopianist myth of a supposed Ethiopian nation.

6th Article

Revelation of the Amhara Fornication: Light on the Anti-Christian Blasphemy of Fake Ethiopia

http://www.buzzle.com/articles/revelation-of-the-amhara-fornication-light-on-the-anti-christian-blasphemy-of-fake-ethiopia.html

Further excerpts from the same volume of Bulatovich, providing with his description of the Abyssinians. Reporting accurately and truthfully, Bulatovich offered the Orthodox tsarist Russia´s top authorities a trustful portrait of the unclean and incestuous character of the pseudo-Christian Abyssinian society.

With no family, there is no Christian society. As a matter of fact, Abyssinian eschatology is a corrupt system at the very antipodes of Christianity.

7th Article

Outrageous Falsehood on Abyssinia (Fake Ethiopia) Rejected: Solomonic Dynasty, Kingdom Do Not Exist

http://www.buzzle.com/articles/outrageous-falsehood-on-abyssinia-fake-ethiopia-rejected-solomonic-dynasty-kingdom-do-not-exist.html

Further excerpts from the same volume of Bulatovich, providing with his description of the Abyssinians. Reporting accurately and truthfully, Bulatovich offered the Orthodox tsarist Russia´s top authorities a convincing presentation and analysis of how and why Abyssinian nobility does not exist – which consists in a formidable blow against the falsehood of the so-called Solomonic dynasty of Abyssinia, and their connection to the Ancient Hebrews. In fact, there has never been any post-Agaw Abyssinian ´Kingdom´. The entire history of post-Agaw Abyssinia is a succession of uncivilized gangsters of incestuous origin, who were peremptorily called ´noble men´, ´kings´ or ´emperors´; they were imposed as such to all the peoples and nations that, with Anglo-French permission and support, the Abyssinians invaded and subjugated.

8th Article

Russian Officer Bulatovich Relates on Colonial Raids of Abyssinia (Fake Ethiopia) in Kaffa Land I

http://www.buzzle.com/articles/invasion-of-kaffa-by-armies-of-abyssinia-fake-ethiopia-narrated-by-bulatovich-envoy-of-russia-i.html

The entire text of Bulatovich´s first excursion from Entotto to the River Baro,

9th Article

Russian Officer Bulatovich Relates on Colonial Raids of Abyssinia (Fake Ethiopia) in Kaffa Land II

http://www.buzzle.com/articles/invasion-of-kaffa-by-armies-of-abyssinia-fake-ethiopia-narrated-by-bulatovich-envoy-of-russia-ii.html

The entire text of Bulatovich´s second excursion from Entotto to the River Baro,

10th Article

The Evil, Colonial State of Abyssinia (fake Ethiopia) Exposed by Bulatovich, the Envoy of Russia

http://www.buzzle.com/articles/the-criminal-state-of-abyssinia-fake-ethiopia-exposed-by-bulatovich-the-envoy-of-russia.html

Chapters on the Ethiopian System of Government, the State Government and the Distribution of Land, the Police, the Judicial System and Procedure, the Law and Custom, the Crimes and Punishments, and the Economic Condition of the State – the Treasury.

11th Article

War Criminals of Abyssinia (fake Ethiopia), Their Atrocities Exposed by Bulatovich, Envoy of Russia

http://www.buzzle.com/articles/war-criminals-of-abyssinia-fake-ethiopia-their-atrocities-exposed-by-bulatovich-envoy-of-russia.html

Chapter on the Abyssinian army; this part of Bulatovich´s text is also very critical because it highlights (see the section: ´Conduct of War´) the inhuman practices of environmental disaster spread by the criminal robbers and inhuman soldiers of the Abyssinian state, which supported by England and France, perpetrated the worst atrocities ever attested on African soil and the world´s most appalling and multifaceted genocide.

12th article

The Nile, Egypt, Sudan Menaced by Evil Prophecy, Secret Expansion Plan of Abyssinia (Fake Ethiopia)

http://www.buzzle.com/articles/the-nile-egypt-sudan-menaced-by-evil-prophecy-secret-expansion-plan-of-abyssinia-fake-ethiopia.html

Chapter on Menelik´s family, the ´family of the emperor´. This chapter is of great importance for the diplomatic and national security services of Egypt and the Sudan, because it reveals what the heinous and rancorous Amhara and Tigray Monophysitic (Tewahedo) Abyssinians try to hide; namely that the regime, the elites and the upper classes of these incestuous and barbarous tribes act based on a secret program (that they call "prophecy" because of their sick, abnormal and perverse minds) to destroy Egypt and Sudan, and expand their cannibalistic tyranny throughout East Africa.

13th article

Amhara Pseudo-History of Abyssinia (fake Ethiopia), False Assumptions of Bulatovich, Envoy of Russia

http://www.buzzle.com/articles/amhara-pseudo-history-of-abyssinia-fake-ethiopia-false-assumptions-of-bulatovich-envoy-of-russia.html

Chapter on the Sidamas and the African peoples. This part is full of inaccuracies, inconsistencies and wrong terms; it is clearly the topic Bulatovich explored less and had a most vague idea about. The reason is simple; he did not have the time for direct contact with any of them, being thus the victim of the customary and idiotic Amhara lies.

14th article

Heretic Christianity in Abyssinia (Fake Ethiopia): Russian Errors, Benefits for England and France

http://www.buzzle.com/articles/heretic-christianity-in-abyssinia-fake-ethiopia-russian-errors-benefits-for-england-and-france.html

Chapter on the Abyssinian church and faith that Bulatovich erroneously names ´Ethiopian´; the attribution of the national name of Ancient Kush (Sudan) to Abyssinia relates to the Axumite King Ezana´s partly invasion of Ethiopia and destruction of its capital, Meroe, ca. 360 – 365 CE. That event had however a partly and momentary character that does not justify any further use from any Abyssinian ruler because that country was always located out of the historical borders of real Ethiopia. This is the reason the modern state is called Fake Ethiopia; its right name is just Abyssinia.

15th article

England, France, Italy, Russia, Bulatovich and the Bogus Historical Dogma of Fake Ethiopia

http://www.buzzle.com/articles/england-france-italy-russia-bulatovich-and-the-bogus-historical-dogma-of-fake-ethiopia.html

Chapter on the History of Abyssinia that Bulatovich knowingly calls ´Ethiopia´ erroneously. The lengthy text (5133 words) is a complete collection of Western academic mistakes and misperceptions based mainly, and very often exclusively, on Abyssinian unsubstantiated claims, racist fallacies, and paranoid lies.

16th article

Bulatovich´s Conclusions Support Egypt and Sudan: the Blue Nile Does Not Belong to Fake Ethiopia

http://www.buzzle.com/articles/bulatovich-conclusions-support-egypt-and-sudan-the-blue-nile-does-not-belong-to-fake-ethiopia.html

Conclusion of Bulatovich´s first book; this is a text of the utmost importance for today´s diplomatic services of Sudan and Egypt, as well for the liberation fronts of the subjugated nations of Abyssinia, and more importantly the Oromos, the Bertas, and the Agaws who are the only inhabitants of the areas crossed by the Blue Nile in the monstrous tyranny of Abyssinia (fake Ethiopia) that must cease to exist.

The excerpt clearly demonstrates that the criminal, racist Amhara and Tigray Tewahedo (Monophysitic) Abyssinians never had any right to the Blue Nile waters prior to their illegal, criminal, colonial expansion and invasion of the annexed lands of the Oromos, the Bertas and Gumuz (Benishangul), and the Agaws.

17th article

Bulatovich´s Appendices: Economic Profit as Reason of Support of Fake Ethiopia by England, France

http://www.buzzle.com/articles/bulatovich-appendices-economic-profit-as-reason-of-support-of-fake-ethiopia-by-england-france.html

Most of the appendices of Bulatovich´s first book

18th article

Jewish Soviet Scholar Katsnelson´s Study on Bulatovich Underscores Russian Failure in Fake Ethiopia

http://www.buzzle.com/articles/jewish-soviet-scholar-katsnelsons-study-on-bulatovich-underscores-russian-failure-in-fake-ethiopia.html

Excerpts from a remarkable and insightful treatise elaborated by the Russian Jewish Communist Historian and Philologist Isidor Saavich Katsnelson (A.X. Bulatovich – Hussar, Explorer, Monk); Katsnelson was a leading Egyptologist and Africanist who also contributed to the then nascent Meroitic Studies, the academic research about the last period of pre-Christian History of Ethiopia, i.e. Sudan, when Meroe (today´s Bagrawiyah, nearby Ad-Damer and Atbarah in Sudan).

Katznelson´s contributions hit the final nail on the coffin of the fallacious use of the great historical name of Ethiopia by the barbarous Abyssinian tribes who proved to be the worst pestilence in Africa´s History of Tyranny, Persecution, Racism, False Eschatology, Anti-human Conspiracy, and Genocide.

19th article

Failed Russian Orthodox Plans for Monasticism in Abyssinia (Fake Ethiopia), Bulatovich and Menelik

http://www.buzzle.com/articles/failed-russian-orthodox-plans-for-monasticism-in-abyssinia-fake-ethiopia-bulatovich-and-menelik.html

A confidential letter sent by B. Chermerzin, charge d' affaires of the Russian Embassy in Abyssinia to A. A. Neratov, Russian Minister of Foreign Affairs, on December 15, 1911. This text offers an insightful about Bulatovich´s later travel to Abyssinia whereby he had the ambition to establish a monastic order.

Despite the fact that the Russian Orthodox explorer, military officer and monk was accepted by the Abyssinian gangster and ruler Sahle Mariam (pseudo-royal nickname: Menelik) to heal him through use of Russian holy icons, the hidden conclave of the Amhara heretic, pseudo-Christian Satanists who rule the cursed country of tyranny and genocide, prevented Bulatovich from achieving his pious target, thus clearly demonstrating their alliance with the Anglo-French Freemasons and their hatred of Christianity.

20th article

Russian Witness Bulatovich Shows the Need for Liberation of Oromia, Deportation of Gurage to Tigray

http://www.buzzle.com/articles/russian-witness-bulatovich-shows-the-need-for-liberation-of-oromia-deportation-of-gurage-to-tigray.html

A first part from Bulatovich´s second book titled "With the Armies of Menelik II" with focus on the Russian envoy's excursion "From Addis Ababa to Jimma". Throughout Bulatovich´s text is reflected the Abyssinian tyranny imposed on the Oromos little time before the Russian explorer´s travel. At the same time, Bulatovich makes clear that the treacherous and viciously anti-Oromo tribes of Gurage arrived to the South only following invasions and occupied their territory by right of conquest. The Amhara interlocutors of the tsarist envoy were naïve and idiotic enough to confess to Bulatovich their insightful about the Gurage´s original land in Tigray – something critical to bear in mind at the moment of Oromia´s liberation. The Gurage have no place in a free Oromia.

21st article

Bulatovich Shows that Oromos Need Aba Jefar's Mysticism and Piety, not an Alliance with Evil Amhara

http://www.americanchronicle.com/articles/view/175438

The second part ("Jimma") from his second book titled "With the Armies of Menelik II". This excerpt offers a paradisiacal picture of the Oromo Kingdom of Jimma, and a magnificent portrait of the sublime mystic, the Oromo Moti (King) Aba Jefar. In striking contrast with all other words and sentences of his own text, Bulatovich insists on calling the noble king "half-savage". This shows the extent and the depth of the European colonial evilness, Anti-African prejudice and zero-degree tolerance for any non Christian. Without knowing it, Bulatovich proves that European colonialism was the World History's most terrorist, most antihuman, and most iniquitous political deed.

22nd article

Bulatovich: Noble Kaffas, Oromos, Sidamas vs. Evil Amhara, and the Forthcoming End of Abyssinia

http://www.americanchronicle.com/articles/view/175810

The third part from his second book titled "With the Armies of Menelik II"; the part covers the Kingdom of "Kaffa". In this unit, there are many mistakes and misperceptions in non descriptive parts of Bulatovich´s text; the Kaffa are not Semitic and they never amalgamated with any Semitic tribes and peoples, who never inhabited Africa – with the exception of the Abyssinians. But the times of Bulatovich were characterized by a Pan-Semitic delusion of many Orientalists who acted not as free scholars dedicated to the search of Truth, but under full Freemasonic and Zionist guidance in order to deceive the global academic community and promote the political interests of the Freemasonic, Zionist, colonial powers, namely England and France.

23rd article

Russian Envoy Bulatovich, Oromos, Sidamas and the Revelation of Amhara Barbarism in Fake Ethiopia

http://www.americanchronicle.com/articles/view/176140

Fourth part from his second book titled "With the Armies of Menelik II"; this excerpt offers an in-depth presentation of Andrachi, the Kaffa capital, and a narration of Bulatovich´s sojourn there (January 8-22).

Despite many inaccuracies pertaining to the Sidamas and the Kaffas, this chapter reveals the barbarous nature of the criminal Amhara armies, their bellicose attitude, and their cruel behavior. This is revealed in the following excerpt that describes a scene of entertainment after a dinner:

"Having dined and drunk their portion of mead, they sat around the campfire and struck up songs. For the most part, these were military improvisations, and their contents amounted to praise of themselves and of their master. Liban sang in his clear, beautiful voice, and the chorus joined in the monotonous refrain, "Gedau! Berekhanyau!" ("Killer, killer, tramp of the desert!"). One of the ashkers, in a form of accompaniment, beat in time with his palms on an empty water tin. Women's voices joined in the chorus".

One has indeed to be as barbarous as an Amhara to praise (instead of denouncing and ridiculing) a "killer" and a "tramp of the desert".

Such barbarism has never been attested anytime anywhere, even among the Nazi soldiers of Hitler´s Germany.

If the "killer" is to be praised collectively by the armed representatives of a society, one can quasi-automatically understand that this society is a barbarous entity that has to be isolated, deprived of any control over other nations, and put under international mandate in order to be re-educated and re-organized from scratch – with forceful imposition of civil and civilized nations´ manners and customs.

This is exactly what I demanded for the troublesome case of the barbarous rulers of Abyssinia and their incestuous society two years ago in an earlier article of mine that was published under the title "Nunca Mas: Two Spanish Words for Noble Somalis and Barbaric Abyssinians" (http://www.buzzle.com/articles/nunca-mas-spanish-words-for-noble-somalis-and-barbaric-abyssinians.html).

24th article

Bulatovich Gives Lessons to Oromos, Somalis: the Good Abyssinian is the Beaten, Crushed Abyssinian

http://www.americanchronicle.com/articles/view/176459

Fifth part from his second book titled "With the Armies of Menelik II"; this excerpt offers an in-depth presentation of the itinerary between Kaffa and Gimiro to the Abyssinian border.

The excerpt offers also a wonderful advice to the idiotic and delusory fellows who imagine possible to achieve the libration of Oromia, Sidama Land, Ogaden, Afar Land, Kaffa, Berta, Agaw and other occupied lands through peaceful means, negotiations, pacifist approach, honest agreement, and common understanding.

The only way to liberate a subjugated land and a tyrannized nation is the most thunderous violence and the most decisive hit, the will to exterminate the criminal Abyssinian gangster and illegal occupier, and the unrestrained and forceful materialization of this rightful will.

The only way to destroy and irreversibly bury the terrorist colonial state of Abyssinia (fake Ethiopia) is to apply the utmost force on all the Amhara and the Tigray settlers, occupiers and all the individuals who do not respect the right of the Oromos and all the other subjugated nations of Abyssinia to Liberation, Freedom, Secession and Self-determination.

The language of force is the only that the incestuous Amhara and Tigray understand, so the Oromos and all the rest have no other way than to imitate Bulatovich in what he did to a filthy Tigray subordinate. The excerpt is most instructive:

"I had a confrontation with one of my elfin ashkers, Ambyrbyr, a young hot-tempered Tigrean. He got into an argument with Haile; and despite the fact that Haile invoked Bulatovich by his God -- "Ba Bulata Amlak" -- to leave him alone, Ambyrbyr started a fight with Haile. All this took place right in front of my eyes, and consequently it was an encroachment on the authority of my name. In view of this, I had to intervene personally in this matter. In spite of my command, Ambyrbyr did not stop. Then I struck him, but he got even more enraged from this and was ready to throw himself on me. I had to act decisively. I pushed him in the chest, and he fell down unconscious. After several minutes, he came to. With this, the incident ended. On the day after this unruly conduct, I dismissed Ambyrbyr from the elfin ashkers and replaced him with Aregau".

Ethiopia through Russian Eyes

An eye-witness account of the end of an era, 1896-98 consisting of two books by Alexander Bulatovich:

From Entotto to the River Baro (1897)

With the Armies of Menelik II (1900)

Translated by Richard Seltzer, seltzer@samizdat.com, www.samizdat.com

Copyright 1993 by Richard Seltzer

With the Armies of Menelik II

http://www.samizdat.com/armies.html

Journal of an expedition from Ethiopia to Lake Rudolf

By Alexander K. Bulatovich

With four diagrams, three maps, and 78 photographs by the author and Lieutenant Davydov; Saint Petersburg, "Artistic Press" Publishing House, 28 Angliyskiy St., 1900, 271 pages

Published with permission of the Military Science Committee of the Chief of Staff

Reissued in 1971 as part of the volume With the Armies of Menelik II, edited by I. S. Katsnelson of the Institute of Oriental Studies of the Academy of Sciences of the U.S.S.R. "Science" Publishing House Chief Editorial Staff of Oriental Literature Moscow 1971.

Translated by Richard Seltzer

From the Borders of Abyssinia to Lake Rudolf

February 4.

In the morning, a light rain drizzled. The Gimiro cleared a path with axes, cutting down trees that stood on both sides. And Abyssinians stationed in front of the workers chopped the densely interwoven lianas with sabers. The work proceeded so slowly that I decided to go ahead with several of my gun bearers and, having managed to get to an open place, to conduct some observations.

We advanced with difficulty along a narrow trail in the dense forest, time and again moving past huge trees which had been deliberately felled by the Negroes. For nearly half an hour, we went quietly, not disturbed by anyone, when suddenly, on crossing one of the abattises, right beside us, the loud warning sounds of a horn resounded, which forced us to stop and grab hold of our guns. Our bolts clicked. Holding our breath, we waited for the attack. Straining our sight, we peered into space to see the enemy in a thicket of the forest. In response to the first horn, others sounded in the distance. Finally, all fell silent, and all we could hear was the sounds of some people almost beside us, who had penetrated into the bushes. We cautiously moved farther ahead, and in an hour and a half got to the forest's edge. The whole time, we were followed by Negroes; but they did not decide to attack us. The valley of the Oyma River, which I had seen yesterday, now unfolded before us. Its populace was at this minute in full flight. Women came out of the houses loaded with every kind of goods and supplies, and hurriedly left, driving their cattle with them. Some of the men followed their wives. Positioning themselves along the crests of mountain spurs, others watched us. It was evident that the exhortations of the Ras to submit voluntarily had had almost no success.

By 11 o'clock, the road was cleared, and the Ras's army poured into the valley, where they scattered in various directions, rushing to replenish their supplies. Any prohibition would be unthinkable and fruitless, since the whole provisioning system of the campaign depended on such commandeering. The ground was covered with Abyssinians jumping in all directions; and in the farmsteads the real work was in full swing: from little granaries raised on piles over the ground, the soldiers threw off sheafs of shef and mashella, and here in the courtyard threshed them with sticks on spread out shammas. Several lucky ones found meal in houses, and rejoicing in this find, triumphantly carried it to the bivouac. Soon all trails that led to our stopping place were covered with soldiers who were heavily loaded down: one carried grain, another hay for mules, another a hen, another drove a ram. The soldiers were contented and threw jokes at one another.

The bivouac of the Ras was located along the crest of a mountain spur which towers above the Oyma River. My tent was in front of the headquarters of the Ras. On returning, I went to visit him and to congratulate him on the border crossing. He was surrounded by senior officers and was composing the order of the day -- auaj.

The order began with the usual formula and said the following: "Do not separate from your unit without permission of the commander. Do not go far to commandeer goods. Do not kill if you are not attacked. Try to take prisoners in order to obtain guides. If you come upon a mule that is lost, do not unsaddle it, but rather present it to me, along with all the property that is found on it. I will cut off the hand of anyone who is guilty of stealing lost, loaded mules. Quickly bring prisoners and cattle to me."

With 40 strokes on the nagarit (kettledrums), the detachment was notified of the upcoming announcement of the order of the day, after which the order was read before the assembled officers and senior soldiers. The prisoners and cattle that were taken that day were presented to the Ras.

There were three prisoners in all: an old woman and two young women, one of whom was pregnant. All of them were extremely ugly. Their facial features were typically Negro. In punctures made in their thick lips, they had inserted small wooden sticks. Their teeth stuck out in front. And their lower incisors were knocked out. The slit of their eyes is narrow. The whites of their eyes are reddish. The hair, cut short around the crown of the head, was let grow above and was curled in hanging locks, abundantly smeared with a mixture of clay and oil. On arms and legs, they sported iron bracelets; and in the ears, they wore small wooden ear-rings. They were dressed in two large ox-hides, of which one was wrapped around the waist, and other was fastened by the lower end to the first, and by the upper ends was tied across the shoulder. On the back, in an upper skin in the form of a sack, they put infants, for whom the bosom in front serves as the storehouse of all good things. We only found on the captive women the following items: provisions, various household utensils, iron arm and leg bracelets, and iron ornaments twisted in a spiral shape which they wear on a string tied around the hips. This waist decoration probably serves for them as a kind of "decollete manches courtes" and is worn during dances and feasts.

The women were interrogated in the presence of the Ras, but we succeeded in learning very little. They replied stupidly and disconnectedly, dragging out their words and speaking repulsively through their noses. The Ras ordered that the prisoners be fed. One of them he kept as a guide, and the tohers he let go, having ordered that they be turned over to their fellow tribesmen in order that they would express support for submitting to him. In case of submission, he promised full inviolability of property and freedom. The prisoners thanked the Ras, kissing the ground and striking themselves in the chest with their hands, and left, swearing to carry out his will. They were led outside the limits of the camp with the cattle which had been taken that day, and they left in all directions.

After the prisoners left, I stayed alone with the Ras. Realizing the gravity of his position, the Ras did not consider it necessary to hide it from me. Now he had crossed the border and he had under his leadership a 30,000 man army, completely cut off from its base. And besides, his army possessed only the most scanty means and had to count exclusively on provisions from an unknown region. We definitely could not guess in advance what awaited us ahead: our future was as unknown as was little known the goal of our operation -- Lake Rudolf -- which we wanted to reach.

"From worry, I do not sleep, eat, nor drink. Reading the Psalter serves as my only comfort," the Ras told me. Suddenly, after a short pause, he forcefully announced, "But however difficult it may be, I will fulfill my duty or die!" And he asked me to help him choose the route of the detachment.

I agreed, with pleasure, and on the following day had to set out with the regiment of Fituarari Atyrsye and with Ato Bayu for the first reconnaissance mission. Atyrsye commands a regiment of waruari and is the chief fitaurari of the Ras. His place both on the march and in the bivouac was always in front of the whole detachment. Atyrsye is a descendant of simple peasants, and advanced through the ranks thanks to his personal military service. He took part in almost all the wars and was wounded several times. I can see him now riding a small white mule, with a long javelin in his hands and with a soiled felt hat on his head; always cheerful, cracking jokes and filling our whole column with ringing laughter, with which his fat figure shook.

In complete contrast to him, Ato Bayu is a typical contemporary Abyssinian courtier -- young, handsome, restrained; subtle in speech, and elegant in manner. In his childhood, he served as an elfin ashker (page) of Ras Dargi and, at court, learned various crafts from Europeans. Once he made a gun with his own hands and presented it to Menelik. Struck by the talent of the boy, the emperor took him to himself; and from that time, Ato Bayu became a favorite of Menelik, accompanied him on all campaigns, brilliantly carried out secret missions which were assigned to him, and finally received authority over the Wollaga territory, a land rich in gold, which is located on the western boundaries of Abyssinian domains and borders on Emir Abdurakhman's Beni-Shangul. Having established relations with Abdurakhman, he convinced him to send an embassy to Menelik, with gifts as a sign of recognition of his suzerainty over them. But the timing for the embassy was unfortunate since Menelik was then preparing for war with Italy, and the question of Beni-Shangul was set aside.74 The appointment of Bayu to a country rich in gold and ivory aroused envy toward him. Many began to say that Bayu gave himself airs, that he is friends with Europeans, that he enriched himself at the expense of the Emperor, etc. The slander produced its effect, and the Emperor deprived Bayu of the region, under the pretext that he gave refuge in his house to a relative who had fled from imprisonment. Too confident of his influence on Menelik, Bayu was impertinent and unrestrained when the Negus announced this decision to him, and for this he was subjected to definitive disgrace. He spent a year in shackles, confined in Ankober, but then was freed and sent in exile to Ras Wolda Giyorgis. He has now been with the Ras four years. And in this time, he has succeeded in getting close to him and becoming his closest advisor in all matters.

February 5.

I was still lying in bed when Ato Bayu came into my tent and told me that it was time to get started. I quickly dressed; and having called my gun bearers, I rushed to the mustering point. Day was just breaking. It was fresh and damp (+6o Reamur) [45o F]. The detachment was still sleeping, and soldiers, having wrapped their heads in their shammas, lay like mummies on the dew-covered grass. Someone who was cold was busying himself at the night's campfire, which had died out. He was trying to reignite the fire. Among the general silence, the distant doleful song of a sentry chasing away sleep and the loud repulsive roar of a donkey resounded. We passed the headquarters of the Ras which was surrounded by a ring of tents of his guard, then passed the bivouacs of the vanguard regiments, and finally went beyond the limits of the camp. The regiment of Fitaurari Atyrsye was already at the mustering point. The soldiers crowded in a little clearing, impatiently awaiting their departure. In a motionless authoritative pose, leaning on a long walking stick, the Fituarari stood in front of his soldiers and, having turned his face to them, he held back his troops who were striving to surge forward.

No sooner did we succeed in starting out than they were each seized by a desire to be in front of the others in the first battle of their unit. All of them dashed forward irrepressibly. This was some kind of spontaneous, mass motion; and orders to stop would have been useless. The Fitaurari and his officers galloped to a narrow passageway in the dense forest, and standing here across the passageway, stopped the unit. The noise and uproar at this minute were inconceivable. The Fitaurari and officers restrained their soldiers and blows of the officers' sticks rained down on the shields of the foremost soldiers.

Senior soldiers helped the officers in this matter and with the butts of their guns held back their comrades who were straining forward. When order was reestablished, we went farther. In front were ten men, who constituted our vanguard. Behind them, under guard of several soldiers, the guide who had been captured the day before walked submissively. Behind her followed: me, the Fitaurari and Ato Bayu and, finally, the regiment. They put a rope around the neck of the guide. It was held by the translator, Gebra Maryam, a huge, typical Negro. As an eleven-year-old boy, he had been captured by the Abyssinians, brought up and educated by them. He completely assimilated the Abyssinian customs and now feels deep contempt for his former fellow-countrymen, considering them animals and savages. Therefore, very often when I wanted to ask prisoners about their way of life, Gebra Maryam made the most disdainful grimace and told me:

"Geta! (Lord!) Why do you ask them about this? As if they were people; they are animals!"

Gebra Maryam was the only interpreter of the Shuro language in the detachment. Therefore, he had to accompany me on all my reconnaissance missions, which he really didn't like. He wept bitterly, feigning that he was lame, and kept asking for a mule for himself.

We went toward Mount Kayfesh, which was seen not far away, in order to look over the territory from its height and plan the path of our reconnaissance. At 7 o'clock in the morning, we reached the summit of the mountain. The terrain which was opened in front of us was a system of mountain spurs, descending to the west of the main mountain ridge. In the southwest was seen the valley of the Sebelimu River, which probably flows into the Menu River. According to the native, the large Shorma or Shorum River (probably the River Omo) was found to the east of the mountain ridge.

The mountain and the closest crest located to the north of us were covered with very dense forest which constituted the border between the Shuro and the Gimiro. In the farthest parts of the border forest, the trees had been felled and the bushes burned75, apparently for sowing or for settlement. To the south of Mount Kayfesh, the land is densely populated. I took azimuths on the mountains that were visible, and wrote down the names of the closest of them, which the guide named for me, and selected for myself the path from here for the reconnaissance. We went down from the summit and, going to the southwest, went into very densely settled territory. Near the border, the farmsteads of the natives were close together and surrounded by high wattle fencing for defense against incidental attacks by their Gimiro neighbors. Farther to the south, there were no such fences. The houses here are low, covered with thatch, and look more like temporary shelters than permanent dwellings. Beside the houses are overhangs into which they drive their cattle at night and small granaries raised above the ground for protection from termites. The fields are cultivated, but not so thoroughly as among the Gimiro, and they are sown with mashella, maize, tef and dagussa. In elevated places, kogo [banana-like tree] and barley are found. Near the houses tower enormous sycamores, covered with beehives. The inhabitants had abandoned their dwellings. The women and children went to the south, and the warriors, having spread out along the crests of the surrounding mountains, vigilantly watched us, sometimes attacking Abyssinians who had separated from the detachment and parties of soldiers who were returning with booty. The Shuro retreated before us, and alarm sounds from their horns informed the populace of our approach. At 9 o'clock in the morning, they unexpectedly attacked us. We had just begun to enter the dense forest at the bottom of a narrow ravine, when suddenly war cries of the natives resounded and shots from our vanguard detachment answered them. The troops who were closest to them quickly ran to their aid, and Fitaurari Atyrsye, having assembled several dozen soldiers, sent them off to attack in the forest. Then having selected a glade on a hill from which the place of battle was visible like the palm of your hand, he stopped there and the regiment which had been stretched out along the narrow trail began to assemble at that place. To support those who were attacking, The Fituarari gradually sent new units. About 10-15 minutes after the first shots, the Shuro were already retreating, energetically pursued by Abyssinians.

The road in front of us was now free, and there was no need for further bloodshed. But to stop the pursuit was now not so easy. The Fitaurari and all of us shouted to the pursuers who had gotten carried away, telling them not to kill the natives and to try to take them prisoner and return to the detachment. But it was very difficult to take alive a naked Shuro who was remarkably adept at going through thickets. And the feeling of competition, which seized the pursuers, was great -- to kill or to take an enemy prisoner in the first battle -- especially since very often several Abyssinians were chasing after one Shuro, none of them wanted to give up the "prize" to a rival, and they raced one another to shoot the man who was fleeing.

To hide from Abyssinian bullets, the Shuro climbed high trees; but the bullets found them there, and the Negroes, like shot birds, dropped from there to the ground; and the victors, with penetrating joyous cries, proclaimed their victory to their comrades. One old Shuro man also climbed a tree, but having seen that they noticed him, he quickly came down to the ground and started to run. Several Abyssinians rushed after him in pursuit, but the old man, with remarkable adroitness, managed to go through the dense thorny bushes, jumping over the trunks of fallen trees... We shouted to the soldiers not to kill him, but to take him prisoner; however, the question of who exactly would kill or capture the old man was so important for the Abyssinians that they, paying no attention to our shouts, shot at him and, fortunately for him, missed. Finally, the old man got tangled in lianas and fell, and Abyssinians piled on top of him. There wasn't anyone left to pursue, since, as is usually said in Abyssinian reports "who was killed, was killed, and who ran, ran." And one after the other, the victors began to return to us. In heroic recitatives (fokyrate), they recounted their victory to their leader and, expressing their devotion to him, bowed to the ground, at which the Fitaurari replied indifferently, with the usual congratulatory phrase: "Ekuan kanykh," "Finally, you have had a stroke of good luck..." The captured old man shook from his recent agitation and looked at us vacantly with his narrow reddish eyes. He must have been perplexed that he had not yet been killed. He was completely naked. His body had been heavily scratched by thorns. We calmed the old man and promised him freedom if he would faithfully serve us and tell the truth. And we began to interrogate him. The old man only knew the nearest territory and revealed that there is a big road in the east which leads to the southwest. We gave him something to eat, tied his hands to the hands of the woman guide, buried the dead soldier, and having made slings for the two wounded, set out to find the road. In this action, we had lost one man who was killed and two wounded.

The old man belonged to that nationality which the Kaffa call "Shuro", i.e. blacks. They themselves do not call themselves that and, in general, I did not succeed in finding a common name for all these tribes.

By type, language, religion and culture, the Shuro differ from the tribes that were known to me up until that time. The facial features, the shape of the skull, the sharp facial angle,76, curly hair, narrow eyes with a vacant expression and reddish whites of the eyes -- all of which testifies to their Negro origin. But the color of their skin, although darker than that of the Kaffa and Gimiro, has a chestnut tint which makes one think they are not completely pure representatives of the Bantu race, but rather have mixed, to some degree, with another non-Negro race.

The Shuro language differs completely from the language of the Sidamo and Gimiro. They speak in an amazingly ugly manner, pronouncing words as if through the nose. They believe in the god Tumu, but do not sacrifice to him. Circumcision is unknown among them. They bury their dead in a sitting position, with knees bent to shoulders, in shallow graves. They buy wives, paying relatives their redemption fee. The wealth of a Shuro is expressed in the number of his wives. The culture of this people -- thanks to laziness, which is the main attribute of their character -- is on a rather low level of development. The manufacture of cloth, for instance, is completely unknown to them. Women dress in skins, and men do not cover themselves even with skins, except that some of them wrap the small skin of a young goat around their waists. They are armed with javelins, small round leather shields (some of which are only 5-6 vershoks [9-10 inches] in diameter) and heavy wooden clubs.

The Shuro are divided into many separate tribes, ruled by independent princes, but the beginning of a state system is still in a rudimentary stage among them. Their way of life is extremely simple. The Shuro engage in cultivation but also keep livestock. They eat primarily a vegetable diet, and also use the meat of domestic animals and birds. But they do not eat the meat of elephants, hippopotamuses, and other wild animals, and in this way differ from other tribes who are related to them by type and language and who are not squeamish about any kind of meat. Therefore, the Shuro call these others by the contemptuous name of "Idenich" -- "sons of non-people."

We soon found the road which we were looking for. It was a rather narrow trail, very well placed along mountainous territory and trampled down by running inhabitants and livestock. At 11:30, we went down into a deep stone ravine and stopped on the banks of the Kilu Rivulet.

The sky was cloudless. It was nearly noon. I sent a file of soldiers to the side where natives had been seen following us on the ridge, in case they might unexpectedly attack. And I began to carry out solar observations. Looking with curiosity at the actions which were unintelligible to them, the remaining Abyssinians clustered around my instrument. Seeing foreign sorcery in this, several old men turned away with disgust and spat. When I finished the observations, we went back; and at four o'clock in the afternoon, we arrived at the bivouac. The Ras was very satisfied with the results of this first reconnaissance. The prisoner was presented to him. The Ras ordered him to wear a shamma, to wrap his head in a red band and to be fed. The old man was delighted with his fate. He closely scrutinized his clothes and all the time kept repeating: "Byshi! Byshi!" ("Good! Good!") The anxiety he had recently experienced was expressed in him only by his unquenchable thirst. On the road, he drank at each stream and now didn't stop asking for water. The old man stayed with the detachment as a guide. The Ras let the captive woman go free, having given her a shamma and having repeated to her that she should pass on to her fellow tribespeople the invitation to voluntarily submit.

I went to bed quite sick. Bees stung me badly during the reconnaissance. Going down from a steep mountain by a narrow rocky trail, I suddenly noticed that the people who were walking ahead for some reason fell to the ground and covered their heads with their shammas. Not understanding what was going on, I continued to ride farther; but I no sooner succeeded in going a few steps, when bees swarmed around me and my mule; and the mule, like a lunatic, galloped down the trail. I beat the bees off as best I could, but nothing helped. Finally, I pulled my helmet over my ears, put my hands, in my pockets and let the mule go as it pleased. The mule at full gallop carried itself away from the mountain and, at the bottom, literally flew into a crowd of Abyssinians who had gone down there at the appearance of the bees. They covered me and the mule with shammas and killed the insects. By evening I had a high fever, my head ached, and my face was very swollen.

February 6.

At 5 o'clock in the morning, the sharp sound of a signal horn from the Ras's headquarters woke me. Twenty minutes later there followed a second signal, indicating that the Ras was setting out. Along the path that went right by my tent, a crowd of people surged. Leaving Zelepukin with the transport, I jumped on my mule and, together with my gun bearers, rushed to join the Ras. Feeling better, I rode beside him. His marvelous mule ambled, and the cavalry went at a trot, and the infantry ran to try to keep pace behind him.

Along the way stood regiments that had formed up with their officers and with those soldiers who were free from duties, to meet the commander. In answer to the greeting of the Ras: "Endyet walatchukh?" ("How are you?"), pronounced by his agafari, they bowed to the ground and then quickly joined the moving column. Where the terrain allowed them to walk in formation, they formed a reserve column. Or they stretched out on trails in a long uninterrupted file.

Having sent scouts (salay) ahead, the regiment of Fitaurari Atyrsye went in the vanguard. Behind the vanguard went the main forces, and behind them followed the transport, under guard of soldiers who did not have units. Finally, at the tail end of the column, went the rearguard -- the wobo.77

We went very quickly long the road we had reconnoitered the day before. By the pace of the march, the vanguard shortened the time required for stretching out the whole column, which was made difficult by the long-accepted Abyssinian custom of the whole army breaking camp at the same time.

With piercing cries of "Hid! Hid!" "Go! Go!" officers who were riding behind urged the foot soldiers ahead, and the seemingly indefatigable soldiers ran easily, without tiring. Their lean, well-proportioned figures were remarkably warlike and beautiful. In this apparently undisciplined army, an astonishing rise of spirit and energy was felt!

Having come alongside one of the hills which rise not far from the road, I separated from the column and climbed it to examine the territory. I spent a short while on the summit, and the vanguard of the column did not go far off. But when I went down from the hill, I found myself amid such a dense mass of people and animals that I couldn't get out of it; and only at the bivouac, did I connect with the Ras again. Like an endless worm, the transport, wriggled quietly, following the detachment. Dust rose high over the column. Soldiers, women, children, horses, donkeys, and mules went alternately in a dense mass, and an unimaginable groan -- in which were mixed the roar of animals, loud laughter, cries, and swears -- hovered above this crowd...

Spontaneously, by an irrepressibly powerful flow, this human sea rushed forward, following its leaders. Imagination involuntarily carried me to the distant times of the emigrations of peoples.

How various are faces and types! Here is an old experienced warrior, with a thick black beard, with a large scar on his face from a saber blow in some battle, who drives in front of him a small heavily loaded donkey. And what hasn't he loaded on it! Here is the soldier's felt coat "burnoose" and his little tent, and two skins filled with grain, and a skin with meal and every kind of household article -- a wooden bowl in which to knead bread, an iron pan, etc. The little donkey quietly trudges along under its burden, and the owner urges it on from behind and, driving it, calmly repeats: "Hid, vandyme, hid" "Go, brother, go!"

But the donkey is tired of going. It is hot, stifling, dusty. Here it sees on the side of the road a branchy tree and, abruptly turning, runs under its shade and stops -- to the complete vexation of its owner, who now rewards his recent "brother" with strokes of the cane, and at the same time runs through the entire lexicon of Abyssinian swear words. Behind the soldiers walks his wife -- a young, beautiful Abyssinian woman who carries on her back a gourd in which dough for bread is soured. A boy -- a relative or the son of the soldier -- carries on his shoulders a bunch of stakes for the tent, a gun and a shield.

Beside this group walks an enormous solider -- a Galla with a manly, but savage expression on his face. He has no baggage. He wears all his property on his person. His clothing does not hide his magnificent musculature. He wears only trousers. He rolled his shamma up into a ball and placed it under a skin full of grain, which he carries on his head. From his cartridge belt, one or two cartridges stick out. Behind his belt is a mall dagger. On his shoulders is an old Remington, which the Abyssinians call "Snayder."

Here come the tej-byet, the people who cook honey for the Ras. A whole file of women carries fermenting tej on their backs, in pitchers, wrapped round with red shawls. The women who carry the pitchers merrily flirt with the soldiers, sometimes get into a squabble with one another, crack jokes about friends, and burst out in ringing laughter. The head of the honey-cooks rides behind them, having covered his nose with his shamma, and has such an important look about him as if he were the commander-in-chief.

Here too is the wot-byet -- the kitchen crew of the Ras. Several mules carry various utensils and the cook tent, which is made of black woolen material. The head of the kitchen and the chief cooks ride on mules, silently, with dignity. The female cooks act like the greatest dandies. They adorn themselves with silver necklaces, rings, and bracelets. Close by them walks a file of women of the injera-byet -- the bakery. They carry on their backs dough, fermenting in large gourds. They are just as merry as their friends in the tej-byet. Here is the baggage transport of the Ras -- a whole herd of mules loaded with all kinds of provisions, surrounded by teamsters, under the supervision of the head of the transport -- chincha-shuma. Having reached the edge of the heights, the road narrows and goes down along a very steep rocky slope, winding along ledges, which only allow passage by one person at a time. A whole sea of people and animals is backed up before the descent. And behind them more and more masses arrive. The growing crowd becomes an impetuous, deep river, which has suddenly been dammed. It seemed that calamity could not be avoided. In other words, it would only take for those behind to press on those in front to clear a place, and those waiting on the edge of the precipice would fall headlong into the abyss. But to my great astonishment, this didn't happened, and the crowd seemed to discipline itself. They made a lot of noise, but order stayed exemplary and each tried to support the other. If someone tried to push ahead, cries and incantations immediately poured on him from all sides: "Ba Wolda Giyorgis Amlak! Ba gora!" (In the name of the God of Wolda Giyorgis! In the name of the ravine!"). And the guilty party stopped, because otherwise his comrades would use force against him. The difficult descent was traversed safely, without any misfortune. I, for example, was not even once pressed. This was the first time I had ever seen such intelligence and judgment in a crowd, which struck me and forced me to more deeply consider the seeming disorder of the Abyssinian army.

We forded the little Kila River, and the sound of a horn informed us that the head of the column was setting up camp. In one of the clearings, the tent of the Ras shown white. The front sector of the bivouac was oriented to the side toward which the entrance was turned. Orienting themselves by that, the commanders of regiments laid out their headquarters. And based on that, the order of their units was established. My tent was laid out in front of the tent of the Ras. To the left of me was Dajazmatch Balay; to the right was Geta-Wali; in front was the head of the guard, Agafari Mentyr; and beside him were the kettledrummers who immediately on their arirval at camp had begun the beat which corresponded to that event. Behind the first large tent of the Ras, which served him as dining hall and reception room, stood a second smaller tent with a double roof, in which was located the bedroom. Behind those were spread out various departments of the on-the-march housekeeping of the Ras: tej-byet , injera-byet, wot-byet, sega-byet, gymja-byet (honey cooking, bread baking, kitchen, butcher, storeroom), his mules and horses at tethering posts, etc. Here was stationed the secretary of the Ras and Ato Bayu. The headquarters of the commander-in-chief was surrounded by tents of his guard. At the entrance of the camp, a unit of soldiers was deployed in the vicinity, searching for forage or provisions, and at the same time finding good places for pasture and watering of animals. The mules, as soon as they were unsaddled, were let to graze, and commanders designated the units to be on duty, who were stationed at some distance around the camp. When I arrived at the bivouac, the Ras in his tent read the Psalms and prayers which had been determined in the morning by the occasion of a fast day (Wednesday). Around his headquarters sat officers who were waiting for dinner time -- "when the shadow of a man is the length of seven steps" -- since during a fast one is only permitted to eat after noon. The commander-in-chief asked me through his agafari to set out quickly to scout the road for tomorrow; and before I set out, he invited me to come and drink a glass of vodka. I entered the tent. The Ras, sitting cross-legged on the bed with a book on his knees, read the Psalter aloud quickly. Not interrupting his reading, he acknowledged my arrival with a bow. Gerazmatch Zemadenakh gave me a glass of vodka ("turpentine" is what Zelepukin and I called it); and when I drank, he covered me with a flap of his clothing. Then the Ras and I said good-bye in the same silent manner that he had greeted me, and I set out on reconnaissance.

At 11 o'clock in the morning, we got started and began to go up the crest of the heights. When I stopped here to take the noontime solar observations, beside me a battle started between our soldiers who had gone off to the side and Shuro who suddenly attacked them. The Abyssinians soon fought back the attack, losing one dead and two wounded. A spear pierced the throat of the dead one, and the others were hit in the chest. We left several men to bury him, and moved ahead ourselves.

The territory farther along seemed even more thickly settled, but the inhabitants were not at all visible. They went away to the depth of the country, driving their cattle; and only warriors followed us from a distance. At 5 o'clock in the evening, we returned to camp.

The Ras met me with questions: "Did you find a road? Did you screw up the sun?" (That's what he called solar observations). And "Do we have many degrees left to go?" To the last question I had to answer that we had as much a journey ahead of us as we had the day before. Actually, we had traversed in today's march no more than 10 versts [six miles] to the south. Indeed, with such a large army, it was impossible to move any faster. A 30,000-man army with 10,000 animals had to move along a narrow trail which only allowed them to go one at a time, which meant the journey had to stretch out for five to seven hours. The most we could go would be 20 versts [12 miles], but in that case the rearguard would only arrive in the evening. Evidently, in such circumstances it would take us a long time to get to Lake Rudolf.

The sun set, and the time came for evening prayers. In front of the entrance to the tent, on a spread out carpet stood the commander-in-chief, who had turned his face to the east. Beside him stood the priests of the detachment. And behind him in a semicircle stood his retinue. One of the boys -- a page who was standing in front of those who were praying -- took an icon out of a leather case and carefully took off the red silk shawl in which it was wrapped. This was an icon of the Mother of God, made in Moscow. At the sight of it, all bowed down to the ground. A public prayer service began. This service is called "Udasye Maryam" , which means "glorification of the Mother of God." The priests read the prescribed prayers to themselves, Most of those present knew them by heart and, in a whisper, repeated them after the priests. This hour was the time when the next night's watch came on duty at the headquarters of the Ras. They arrived in the middle of the prayer with their full complement and armed for battle. Having bowed to the ground before the Ras, the watch stood opposite him in a front. The stern faces of the soldiers, the inspired look of the Ras, the quiet rustle of the wind in the thick leaves of an enormous sycamore, were mixed together with the whisper of his prayer... At the end of the prayer service, one of the debteras several times went round those who were praying, giving each group the name of a saint to whom it should pray. Then a priest read the recessional "Our Father," and the prayer service ended. This prayer produced a magical impression. With the detachment in the midst of unknown lands, we were like on a ship, lost in a boundless ocean. Who of us will be left here and who will return?...

The Ras went into his tent and, after several minutes, sent his agafari to ask for me. Abyssinian etiquette requires that the host go into his house before the guest.

The prisoners taken that day were interrogated and then let free. Our guide recognized one of the prisoners as his grandson. Their meeting was remarkably moving. When the Ras gave him the boy, the old man tenderly hugged his child, cried from joy, and beat himself on the chest. They were both fed and taken away to camp.

One after the other, military leaders of the Ras entered the tent to take their leave and say good-bye to the commander-in-chief. The agafari gave them their orders and duties for the following day. Finally, the tent became empty, and we were served dinner. The official day of the Ras ended. Evening was dedicated to conversation with his friends and to rest. For dinner, the usual guests of the Ras gathered: Dajazmatch Balay, Geta-Wali, and the detachment's monastic priest, the confessor of the Ras, Aba Wolda Madkhyn. We were given a hand washing. The female cooks brought several baskets with injera and little pots with food that had been prepared for us. Aba Wolda Madkhyn read a prayer, and we began our modest meal.

I remember these minutes with pleasure. I vividly recall now the tent of the Ras -- long, round, covered over inside with green cloth, supported by one internal post. On one of the sides stands the camp bed, and over it stands a small canopy made of white canvas. Here a gnarled pole stuck into the ground serves as a rack for all the guns and ammunition belts of the Ras. On one of its twigs hangs a pocket watch. The host sits on the bed, crossing his legs under himself. We arrange ourselves beside him on the carpet. Leaning against the supporting post of the tent stands one of the pages of the Ras. He holds in his hands a long wax candle which throws its dim light on the handsome face of the page, who time and again thoughtfully removes the candlesnuff, and on the group of those standing around nearby -- elfin ashkers, agafari and others of the Ras's retinue. The light did not penetrate in the corners of the tent.

The lively talk did not stop. Everyone, even the youngest, took part in the conversation. The commander-in-chief and his comrades-in-arms seemed to me like a large family, united by strong bonds of comradeship in battle.

I also remember the Ras's entourage. Here is Ilma, a black gun-bearer of enormous size, whom they tormented for his Galla origin. Here is the elegant secretary Ato-Melk, whom they force to tell about his love affairs. Here is little feeble Gerazmatch Zemadyenakh, who is devoted like a dog to the Ras and doesn't take his eyes off his host. No one can serve the Ras as he does. He knows how to lay down a pillow, and how to stretch weary legs... The Gerazmatch is deaf. They make jokes at his expense, laugh at him, but he doesn't hear it. The brave Kanyazmatch Alemnekh serves as the reference book for all historical stories. He remembers everything; and when the Ras begins to tell some story, he turns constantly to Alemnekh for him to tell the details... Agafari Mentyr is a very meticulous veteran. He always stands in the same spot at the entrance to the tent and holds in his hands a long staff. Conversation doesn't interest him. He is involved in fulfilling his duties and waits until the Ras finishes eating and the time comes to call the others who have been invited to dinner. Two boy-pages stand hugging one another. They evidently want to go to sleep. One of them, without doubt, is a future hero. I observed today how he at the campfire proved his manhood to his contemporaries by burning his hand with a smoldering rag. On the burnt spots, bright black marks will remain, and the skin will look like the pelt of a leopard...

And the friends of the Ras were also interesting: Dajazmatch Balay, Geta-Wali, and Aba Wolda Madkhyn.

Dajazmatch Balay was deprived of his estate for a civil war with the neighboring sovereign of Wolo -- the Ras Wali (cousin of the Empress Taytu) -- and was sent to Kaffa to Ras Wolda Giyorgis. Before this, he spent a year in fetters at the court of Menelik and only on the insistence of Wolda Giyorgis, whose wife was the Emperor's cousin, was Balay's punishment softened. Dajazmatch Balay is well known for his bravery, and Menelik calls him his most courageous Tigrean. Balay is lean, with rare beauty, a typical Abyssinian aristocrat. The color of his skin is remarkably light for an Abyssinian. For this he is indebted to his descent from some Ras Ali, a newcomer from Arabia. The manner of the Dajazmatch is always distinguished by unusual dignity, and in all his conduct you sense a natural gentleman. The Ras is amazingly delicate in his relationship with Balay, who is under his power. The Dajazmatch is by rank lower than the Ras, on whom he is by his present position completely dependent. Almost the same age as the Ras, the Dajazmatch is quite ruined. The Ras fed him and his servants, lent him money, clothed him, and showed him, in view of his former glory and the misfortune which had befallen him, honors the likes of which would not be shown to one's equal. The Ras, for example, rose when the Dajazmatch entered and answered the greeting of the Dajazmatch by bowing to the ground.

Geta-Wali is an old friend of Wolda Giyorgis. He is chief of one of the most warlike Mohammedan tribes in Walo, renowned for his desperate audacity and horsemanship. This man is fifty years old, of tall stature, with a thick black beard and whiskers cut short, which gives him a rather fierce appearance. The Ras got to know him during one of the wars of Menelik against Ras Mikael. They became friends despite the difference of their religions, which in Abyssinia is a big obstacle to intimacy. Now setting out on the campaign, the Ras let his old friend know about it; and Geta-Wali left home and family and rushed to his call-up.

One of the most sympathetic personalities was the priest of our detachment -- Aba Wolda Madkhyn. An idealist and dreamer, quiet, gentle, tolerant toward others, but strict with himself, he represented a complete contrast to the lawyers found among the Abyssinian clergy, who with blind devotion to ritual call to mind the ancient scribes and Pharisees. All withered, having turned into a mummy from strictly observing fasts regardless of circumstances; with all his seeming frailty, he displayed remarkable powers of endurance and never showed signs of weariness.

When our dinner neared its end and the treasurer of the Ras, the head of the gymja-byet (storeroom), gave us coffee78, the retinue of the Ras sat down to dinner. First came the most senior of the suite: Ato Bayu, Kanyazmatch Alemnekh, Agafari Mentyr, Gerazmatch Zamadyenakh, and others. After them came the rest of the retinue, and, finally, the elfin ashkers (pages).

Not far away, kettledrums were beat, using the customary rhythm for the evening. In the distance there resounded muffled gloomy sounds which the Abyssinians through should frighten the enemy. The entertainment ended. We finished drinking our decanters of dull unfermented tej, which to us on the march seemed like the height of perfection. Then having heard the after-dinner prayer read by Aba Wolda Madkhin, we said farewell to the Ras and went to our own headquarters.

Near the exit from the tent, ashkers who had come for me were waiting. Escorted by them, I returned to my camp. One of the pages, by order of the Ras, lighted my way by torch.

Work was already awaiting me at home. I had to write down my observations in my journal, to plot today's route on the map, to unload and load again my photographic apparatus. Only at 11 o'clock did I manage to go to bed.

February 7.

At 5:30 in the morning, we set out and stretched out in the usual marching column. Having gone 15 versts [9 miles], we set up camp on a plateau which constitutes the watershed of the Sebelimu and Kilu Riveers, near Shuro settlements. They set up the tent of the Ras in the shade of a huge sycamore. They built a platform. On its branches and fit a ladder to it. From there, the Ras examined the countryside with a telescope. As soon as I arrived at the bivouac, I set out, by order of the Ras, on reconnaissance with the regular regiment of Kanyazmatch Alemnekh. Like on the day before, I was accompanied by Ato Bayu, Gebra Maryam, and the old prisoner. This time the prisoner carried his grandson, with whom he didn't want to be parted for anything. The countryside was the same as what we had seen the day before. It was just as densely populated, but we didn't see inhabitants anywhere. We only came across one dead body -- a completely naked, huge Shuro, who had died of a gunshot wound while running away. There were copper and iron bracelets on him, and beside him lay a spear and a shield.

At 4 o'clock in the afternoon, we returned to camp. As usual, some sick and wounded were waiting for me. One who was very seriously wounded was brought on a stretcher. He had set out the day before looking for booty, and with several comrades he had gone off to the side from the camp. The Shuro had attacked them from ambush and killed one of them. A spear went through the back of this one and came out the abdomen near the navel. The wounded man, however, did not lose consciousness. He took the spear out himself and continued to defend himself by firing back until help came to him. The wound looked very bad. Intestines hung out from a hole about the size of a fist, by which the spear had exited. The intestines were so squeezed at the edges of the wound that to put them back in place I would have to extend the cut. But this would be completely useless and could only lead to censure if the man were to die from my operation. I covered the wound with iodioform and bandaged it. The wounded man suffered badly, but did not moan nor complain. Evidently, he had no doubt of the outcome of his wound and peacefully awaited death. He died the following day.

That day we captured several women. They were just as ugly as those captured earlier. Their lips were also pierced. One of the captives was wife of a local prince, and in her bosom they found some kind of flatcake, similar to a piece of hardened cinder. It turned out that this is salt which the Shuro exchange for cattle with the Dulume tribe which lives near the Shorma or Shorum (Omo) River. Here salt is very valuable, and is owned only by the wealthy, who use it as a great delicacy. The Dulume prepared these flatcakes with cinders of some kind of grass, mixing it with water.79

Before sunset, I made solar observations to determine the angle of the hour. The Ras was curious to see how "to screw up the sun," and his escort crowded around my instrument. I showed Wolda Giyorgis the sun, which amazed him by its quick passage across the hairline. And I even gave him a short lecture on astronomy, explaining setting up the instrument by levels, the meaning of the calculations, the annual revolution and daily rotation of the Earth, etc. He listened to me very attentively; and most of what I said he retold in his own way to his entourage, who in amazement only quickly clicked their tongues, "Ts, ts, ts, ts!" Others spread the word, expressing astonishment with the exclamation "Oyyougud. Ytjyg!" etc., making urgent jerky movements toward the instrument to see how it happened that the heavens shone in a tube. After sunset was over, there was the usual evening prayer, after which I, having eaten at home, occupied myself with developing photographs.

For dinner, the Ras sent me some marvelous white fragrant honeycomb honey. This served as the occasion for Zelepukin to formulate in the following manner thoughts which had probably interested him for some time.

"Here, your Honor, in this country they go too far: they cut honeycombs in February!"

February 8.

It was the last day before Lent 80, which is strictly observed by Abyssinians both at home and on the march. Abyssinian military leaders wait with impatience for the beginning of Lent, since at this time soldiers do not use raw meat and therefore are more protected from illness.

On the occasion of the day before Lent, the Ras held a great feast. All officers and the most senior soldiers were invited, as well as Zelepukin and my ashkers. The bakery was busy the whole night. In the morning, several dozen bulls and rams were slaughtered. Both tents of the Ras, joined as one, formed a room where about 200 people could assemble at once.

At 9 o'clock in the morning, one of the elfin ashkers came to call me to the feast which was proceeding in the usual order, not differing from those which the Ras gave his troops at his place in the capital. Among the soldiers, there was a singer who delighted us with his voice during dinner. Only at 3 o'clock in the afternoon did we go back to our headquarters.

Returning home, I noticed that someone had been in my tent in my absence, since some of the negatives which had already been developed and some of the ones still in the bath were ruined. I conducted a strict interrogation, and it turned out that the guilty party was Adera, my second cook. He wanted to drink. There wasn't any water in the camp, so he drank the contents of the bath. Adera stubbornly denied that he did it, but Faison saw him drink and confirmed his testimony with an oath on his gun. By the way, the ritual of this oath is interesting: they stuck Faisa's loaded gun in his belly, cocked, and he, pronouncing an oath, licked the barrel of the gun with his tongue. Adera could not say anything against such testimony and was severely punished.

February 9.

At 5:30 in the morning, we set out and by 10 o'clock set up camp on the banks of the Sebelimu River, having gone down from an elevation of 1,600 meters above sea level to the altitude of 1,000 meters. The descent was steep and rocky. We began to come across granite and gneiss rocks.

The Sebelimu River flows into the Menu River. At this place it is a rather sizable little river (25 paces in width), with a very swift current. Among the numerous kinds of acacia which overgrew its banks, I for the first time saw a tree which subsequently, further south, I came across more frequently. Similar to the acacia in appearance, it differed from the acacia in its enormous fruit, which from a distance looked like large elephant tusks. Each fruit, by its basic structure, calls to mind the cucumber, and is an average of one to one and a half arshins in length and up to a quarter arshin in cross-section, [arshin = 28"]. Its shell is rather strong, and the core is soft with small white seeds, like a watermelon.

From camp, I set out on reconnaissance with two regiments, those of Gerazmatch Zamadymakh and Kanyazmatch Wolda Tensae. With them, I went across the uninhabited valley of the Sebelimu River and climbed the mountain. The countryside seemed rather densely populated, but not concentrated in a definite center -- rather in small groups.

In one of the ravines, we came across two women. One of them, who was young, rushed to run away with a scream. The other, an old woman, was quite peaceful and not at all confused. She came to us. She was terribly ugly. Her few teeth stuck out, and in place of knocked-out lower incisors a black breach was seen.

She was called Belemusa. She was a market woman; and, therefore, she knew the surrounding territory extremely well. She agreed to serve us as a guide. We let the young Negro girl go and brought the old woman back to camp with us. It turns out that all trade among these people is conducted by old women who go freely over all the lands of the various tribes. Men are not allowed inside the boundaries of another tribe.

On my return, I had a meeting with the Ras about the rationale behind our daily reconnaissance. To me, these missions didn't seem to be accomplishing their goal, because we were only checking out a very limited region -- not more than four to five hours of the route ahead of the bivouac. Besides, this reconnaissance involved a very large and wasteful outlay of troops. In addition, in recent days the regular members of the reconnaissance -- I, Ato Bayu and our ashkers -- had been setting out at 5 o'clock in the morning and not returning to camp until 4 to 5 o'clock in the afternoon, going all that time without food. According to the Abyssinian way of thinking, it would be absurd to take food with you on a military enterprise if you would have to bring it back with you to camp at night.81

Moreover, the regiments assigned to reconnaissance were worn out pointlessly, forced to do in one day at least a triple march. In other words, they set out together with the troops of the Ras and went with them to the next bivouac, and from there they immediately went further to find a new bivouac site, and then went back again. Longer-range reconnaissance would, in my opinion, be more useful. Then we could report better regarding territory lying farther ahead and select a more convenient route for the detachment. In that case, people would not have to make a double trip there and back, but rather, having fulfilled their mission, they would stay and wait for the arrival of the main forces or of new orders.

I told the Ras these ideas, and he agreed with me. Having gathered his fitaurari in a military council, he told them the following: "Yskynder Bulatovich finds that our present close-range reconnaissance isn't of much use. He advises that we undertake more distant ones. What do you say to that?"

The majority approved of my proposal, but since separating oneself from the main forces by a significant distance was against the spirit of Abyssinian tactics, it was decided that tomorrow we would only move ahead two days' march and, having reconnoitered the road and chosen a camp site, we would send a message to the Ras and would wait there for his arrival.

February 10.

At dawn we set out on reconnaissance with the regiment of Fitaurari Imam. We left our whole transport with the main forces and only the leaders took with them by mule, a tent, and some provisions. Zelepukin rode with me. We sat the guide Belemusa on a mule owned by one of the soldiers of Fitaurari Imam. The old woman, who before this had never seen a mule, was afraid to sit on it. Several soldiers picked her up -- some by the legs, some by the arms -- and, to general laughter, lifted her onto the animal. At this moment Belemusa was a pretty sight: she was all bent over forward, clutching hold of the front arch of the saddle, her naked legs dangling helplessly. The soldiers laughed and made fun of her, but this didn't offend her. Making a disgusting grimace, she tried to smile.

Along a trail that had been trampled down by fleeing Shuro, we went up a mountain spur which stretched to the south of the main mountain ridge. At about 10 o'clock in the morning, we went up to the summit of Golda (1,800 meters above sea leve). From there I took azimuths on surrounding mountains, and Belemusa told me the names of the nearest of them. Mount Golda is covered with grass and bushes. Its slopes are quite densely populated by Shuro. The Ras set his bivouac on the banks of a stream, at the natural boundary of Gornu. Having gone down from the mountain, we moved farther to the southwest and soon arrived at the steep edge of the spur. Below began the wide valley of an unknown river which Belemusa named very inconsistently: either Chomu or another. In the southeast towered a mountain ridge about which she, likewise, did not give me any information, pleading complete ignorance both of its name and of who and how many people lived there.

We went down into a valley from an elevation of 1,600 meters to 1,000 meters above sea level and set camp at the natural boundary of Shabali, at the foot of the mountain spur.

While we were climbing Mount Golda, our soldiers had a little skirmish with the natives, killing several of them; and on the way down, we captured a Shuro who had hidden in bushes near the road. This was an old man of 60 to 70 who was barely moving, and who looked quite unlike a Negro. The color of his skin was lighter. The features of his face were rather regular. His clothing, in contrast to others, consisted of a long, excellently worked oxhide, thrown over one shoulder and the ends skillfully set in iron rings. Several iron and copper bracelets and one belt adorned his arms. On his neck, on a small strap, hung a snuff box made from a small tusk of a wild boar. His spear was also distinguished by more elegant decoration. The prisoner cursed the whole time and did not want to answer questions. He didn't seem to be an ordinary Negro; so we, having lifted him onto a saddle, took him with us to camp. There, after we had fed him, he became more gracious and answered several of our questions. The old man turned out to be the prince of this territory and was named Komoruti-Geda. In the west, according to his words, Shuro also live along the mountain spur, in the territory named Jiri. He was friends with their prince, and sometimes he went there to drink beer with him. But he couldn't tell us anything definite about the southeast of this mountain range.

"That's not our land, and I don't know it."

He also said that over there, in two to three day's journey, lies a land which is abundant in bread grain, and that, on the contrary, on this side, except for elephants and other wild animals, there is nothing. We asked him again, dozens of times, and still could not get a definite answer. The interpreter, Gabro Maryam, was worn out repeating all these questions and hearing the same negative answer: "Y, y, y."

For the time being, we had to be content with suppositions and guesses. Taking into account that the mountain range seen in the south wasn't so far distant from us that the climatic conditions could be different or that on it there would likely be less water than on this spur, we decided that it must be populated like this one; but that its populace probably belonged to a different nationality. The main direction of our journey should go through these mountains, and it would be necessary to reconnoiter them. In this spirit, the Fitaurari sent a report to the Ras, and we stayed to wait for his arrival.

On all the trails, we saw fresh signs of people and animals. In the vicinity of the bivouac, time and again there resounded gun shots of our soldiers who had gotten into fights with Shuro. This day a few dozen Negroes were killed and one Abyssinian. One Negro attacked my ashker Wolda Markyn from ambush. While Wolda Markyn was pulling up grass for the mules, the Negro threw a spear at him, but, fortunately, missed. The opponents grappled hand to hand, and Wolda Markyn knocked the native out with a dagger. Evidently, all the populace who had fled was concentrating in this valley and was getting ready to desperately resist the Abyssinians. We, therefore, expected an attack. We laid out our bivouac more compactly and posted a strong guard, and at night set out large campfires along the edge of the camp. However, these precautions turned out to be unnecessary. The night passed quite peacefully.

February 11.

At ten o'clock in the morning, the Ras arrived with the head of the column and conducted a second interrogation of Komoruti-Geda, after which, at council meeting, it was decided to go with the whole detachment farther west to the foot of Mount Jasha on the following day, and to set up camp there. The regiments of Fitaurari Dameti and Fitaurari Gebra Maryam, together with me and Ato-Bayu, would set out to investigate the mountains to the south; and the regiment of Fitaurari Chabude would move to the west with the same goal. The Ras would wait in place for definitive results from both reconnaissance missions. For that time, the troops would replenish their reserves of provisions in the mountains.

The Ras's prohibition against entering into battle with the natives now seemed unfeasible. The natives evidently had no intention of submitting; and, on the contrary, they attacked first. Just as the day before, the surroundings resounded with gun shots and in camp, time and again, you met victorious soldiers singing victory songs, with trophies, prisoners and livestock taken by force.

Several dead men were carried in, and comrades loudly mourned the deceased. Several wounded were brought to me for bandaging. One of them was suffering very badly. A spear had passed through his chest, going in the right shoulder blade and going out around the middle of his chest, at the level of his nipple. In the back, the width of the wound was five and a half centimeters; and in front, it was three and a half. In addition, the palm of his right hand was badly cut, having caught the point of the spear, which was sticking out, at the moment of impact. The flesh between the middle and index fingers was severed to the bone. I washed the wounds and covered them with iodoform and stitched them.

Our troops did not disturb the women and children. Only Galla soldiers brought in livestock since the Abyssinians could not use meat during Lent. Therefore, the Galla ate their full that day. The area around our bivouac was littered with ox innards and the chopped off heads and bones of animals killed the day before. Struck by their quantity, I couldn't help but ask myself -- how many pounds of meat did each man need?

February 12.

We went to the foot of Mount Jasha. The detachment set up camp there, and two regiments (Fitaurari Gebra Maryam and Fitaurari Faris) set out on reconnaissance. I rode with them. We left all the transport with the main forces and only took with us provisions for ten days.

We went down into the low-lying valley of the Chomu River (which is at an elevation of 800 meters above sea level) and went in the direction of the spur of the mountain range seen on the horizon. The terrain here is very rocky, overgrown with short grass and occasional trees. Among the stones are found granites of the most diverse coloring, flints and mica shales.

The valley of the Chomu River is completely deserted. The water is held in holes, in dry river channels, the vicinity of which abounds in wild life. We came upon elephant tracks, but we did not see the animals themselves.

At four o'clock in the afternoon, we crossed the riverbed of the Chomu and took a short break on its banks. Here we found water in a deep hole and watered our mules. It was very hot. My head and eyes ached from the blinding light of the sun, which reflected in myriad beams in the bright rocks scattered around. I felt very weak -- probably the old fever was coming back to me.

But Fitaurari Gebra Maryam -- a cheerful, carefree soldier, a fine swordsman who never let pass an occasion to drink with a good fellow -- drove away my weariness. He gave me a large horn cup of his strong tej, which one of the ashkers always carried for him in a huge ox horn. The mead made me a bit intoxicated, but it also cheered me up.

We went farther. When it had become quite dark, we set up camp for the night in a hollow near a small water hole. Fires shone on the mountains opposite us. Evidently there were people there. But our former guide, Belemusa, did not know what people live in those places. In that day we covered 58 versts [35 miles], and we were still about 15-20 versts [10-13 miles] from the mountains.

February 13.

We didn't set fires at night, and we got up before dawn and quickly set off toward the mountains. The regiment of Fitaurari Gebra Maryam went first, at the head of which rode the commander of the regiment, Ato Bayu, and I. Behind us, in a front several files wide, went the officers and mounted soldiers. Fifteen paces behind them, also in a front several files wide, advanced the foot soldiers of the regiment. Behind the first regiment, at a distance of 50 paces, went the second regiment, in the same order. They were commanded not by Fitaurari Faris himself, who because of illness stayed behind with the main forces, but rather by his most senior officer.

At about eight o'clock in the morning, we saw huts of natives not far off. And near them, we saw a herd of cattle peacefully grazing. Natives noticed us and raised the alarm. The mountains resounded with cries. Warriors ran in small groups and rushed to meet us. We moved ahead without shooting, having made the translator call out that they should calm down, that we wanted peace with them. But they evidently didn't understand the Shuro language in which the translator was speaking, and little by little, they surrounded our detachment from all sides. One javelin and another flew at our side. A stone thrown from a sling whistled past my ears. It would have been senseless to hold back our men any longer, since we had not come this far just to sacrifice soldiers. The long awaited command of Fitaurari Gebra Maryam resounded: "Belau!" ("Go ahead!") And our whole mounted detachment threw itself at the enemy at full gallop. The natives did not stand up to the onslaught, and scattered in all directions. But not a single man from our regiments stayed in place. Having for a long time thirsted for battle, our soldiers rushed in a frenzy to take advantage of the situation which presented itself and to finally obtain the laurels about which they had been dreaming from the first days of the campaign. Each sought a victim for himself...

A whole series of individual skirmishes now took place in front of us. Here an Abyssinian jumps on a mule and urges it forward with all the strength of his legs, pursuing a naked young native who is running about twenty paces ahead of him. The Abyssinian lifts a saber high, preparing to strike, but the native dodges. He has two spears and a shield in his arms, but he doesn't even consider defending himself, but rather rushes to the nearest house. Another soldier on a small frisky horse, his shamma fluttering in the wind, cuts off the path of the fugitive. Now the first soldier overtakes him. The saber flashes; and the native falls, spilling blood. With victory cries of "I am zarraf!" ("killer"), the winner seizes his victim by the hair and slits his throat with the customary dexterous motion of the saber. The eyes of the victor look senseless, wild. He is drunk with blood, and at this moment he seems insane.

Here an Abyssinian foot soldier overtakes another native. The soldier shoots and misses. The man he is chasing quickly turns around and throws a spear at the Abyssinian. The Abyssinian is now in a helpless position. He doesn't have a saber, and he couldn't reload his gun... But now nearby resounds the obliging shot of a comrade, and the native falls -- the full length of his enormous body -- dead.

One of the wounded managed to hide in a house, but the trail of blood on the sand gave him away. A soldier throws himself headlong after the tracks, but falls dead on the doorstep, pierced through with a spear... Comrades of the brave man surround the house, which is dark inside. No one decides to go inside, and the soldiers crowd around the lair where the fox has just hidden. One of them finds a match, and after a few moments, the house goes up in flames. Like a madman, the native jumps out of the flames, but a well-aimed shot from an Abyssinian kills him on the spot. His wife runs out after him, and the soldiers take her prisoner. The unfortunate woman shudders from the terror she had just lived through and, stretching out her arms with the palms of the hands up, she mutters something disconnectedly, probably begging for mercy. She is rather pretty. On her completely naked body, iron trinkets are attached to a small strap at the waist. Her hair is smeared with yellow clay. A large stone earring is displayed on her ear... Over there, two young soldiers pursue two natives. Despairing of escaping, the natives who are feeling throw themselves on their knees and lower their heads to the very ground, submissively awaiting death. I see this scene from afar and cry out to the soldiers, "Do not kill! Do not kill! Do not kill! Take them prisoner!." But the soldiers had recently received guns, and they very much wanted to test the effect of their new weapons. Now they take aim, hurriedly fire two shots, and miss. At that moment, I succeed in catching up with them, and we take the natives prisoner.

On one of the hills, the tent of the Fitaurari shone white. It was supposed to serve as a beacon and muster point for the scattered detachment. The soldiers little by little began to gather there. Most of them returned with trophies of victory. All were excited and seemed drunk with killing and with the sight of human blood: nervous jerky movements, feverish brightness of the eyes, unnatural speech. Each told of the events that had befallen him. Several quarreled and came here to the Fitaurari for judgment as to who actually killed such-and-such a native. More than a hundred men and women were captured. All of them totally did not understand the Shuro language. We had no means whatsoever to talk to them. Finally, we let them go free.

At about 12 o'clock noon, when the detachment had assembled, we moved ahead, intending to climb the densely populated crest of the mountain ridge, which rose steeply several hundred meters above us. Scouts reconnoitered the trail which the natives used to drive their cattle down. Having stretched out in single file, we began to climb cautiously. The way up was very difficult, and the natives could easily have made it completely impassable by blocking the only trail which meanders along the ledge. Letting loose a landslide on us, they could do us great harm. But the morning battle which they saw from the height of their mountains had stunned them. It was as if new, never-before-seen people had fallen from heaven -- people who dress in some kind of white clothing and jump on wild animals and kill enemies with puffs of fire, the bang from which resounds like the thunder of a spring storm...

We climbed the mountain ridge unimpeded. Its summit was completely built up. As in other settlements, each farmstead was fenced in. Inside the fence there was a house and excellently cultivated fields. Among the farmsteads went a little road lined with trees. Not far away, on a hill, we could see a small grove of high trees. Beside the grove stood a large house, near which natives crowded. We advanced on them without shooting; and when we got within several hundred paces of them, they threw down their weapons and, raising their hands to the heavens, apparently asked for mercy, crying out to us, "Halio! Halio!"

Our detachment stopped. With signs, we invited the crowd to come near. To definitely convince the natives of our peaceableness, I ordered everyone to sit. I tore up a little bunch of grass and began to show it to the natives. Then some of them, having placed their arms on their chests, and others, having grasped one hand with the other behind their shoulders and holding it suspended, indecisively came toward us, repeating the whole time "Halio!" At fifteen paces in front of us, they squatted.

Then began negotiations the likes of which have probably occurred only very rarely in military history. Perhaps the situation was similar in the time of Christopher Columbus and Cortez in America. The natives did not understand the Gimiro or Shuro languages and only mumbled in answer to all our questions. The large house on the hill probably belonged to the chief of the tribe, and I wanted to find out if he was here in front of us or if he had gone. I tried to express this thought in many different ways, but my attempts were in vain. Beside me, separated from the rest of the crowd, stood four negotiators, shaking from fear and depicting the shape of a grape leaf with their hands. Finally, I stood up and set out for the large house. The negotiators became agitated and stood up in front of me as if to ask me not to go there. Now it wasn't difficult to make them understand our wish to see the person who was in this house -- the big man himself. The natives understood, mumbled something cheerfully and, asking meto sit, ran to the house. After a few moments, a file of people came from there, carrying on their heads several large gourds filled with a very thick beer (turcha), a small elephant tusk, several hens, several little parcels of honey wrapped in banana leaves, bundles of tobacco and, to crown all, they dragged after them a dog. These gifts were sent to us by Koys, as one of the negotiators kept calling him, while giving us the gifts. We accepted the offering, but to the horror of the natives, the dog broke free and ran away. They threw themselves at it to catch it, but failed; and in place of the runaway dog, they brought us two puppies from the house. Finally, the prince himself made his appearance. He was a tall, fat, bald old man. Like his subjects, he was naked and adorned with a large number of bracelets on the arms and legs. He approached us calmly, filled with a sense of his own dignity, and squatted opposite us. He ordered the negotiator to kiss my hand. The negotiator, approaching me, first clapped his hands and having taken my hand in both of his, turned the palm upward and kissed, opening his lips wide while doing this. The prince said, "Halio! Halio!" The Abyssinians slapped the natives on the shoulders and soon a close friendship was established among them. They brought additional gifts from the house of the prince: several packets of ginger (probably one of their favorite delicacies). I took a little piece, bit off half and gave the other half to Koys. We explained, as best we could, that they should supply us with provisions at our camp; and we went down from the crest of the hill to our previously laid out camp.

The Abyssinians were delighted with the natives. "What kind of Shankala (Negroes) are these?" they asked. "Even though they are naked, this is a civilized people. They respect their king, and their houses are well built, and they were able to submit to us. Real Shankala would run away like animals and would perish to the last man, not realizing that it would be better to submit voluntarily. But why did they give us a dog? Either they are scoundrels and think that we eat dogs or, perhaps, they themselves eat them." This circumstance surprised me as well. Maybe there was some symbolic significance in the gift of a dog, or maybe they really do use them as food. I didn't succeed in finding out.

The inhabitants of these mountains do not resemble any of the tribes that I know. I noticed almost nothing that they had in common with Negroes. Their facial features were beautiful and regular. They had a high forehead. The shape of the skull was oblong. Their eyes were expressive and intelligent. All were of large stature, of strong build, with strongly developed musculature. The large calloused hands of tillers-of-the-soil testified to the industriousness of this people. The hair of some of them hung down to their shoulders and was twisted in small locks. Others had their hair cut short or fluffed up above and sprinkled with ashes. Completely naked, as I already said, the men were adorned with large bracelets made of iron, of ivory, and, rarely, made of copper. I noticed that one of them had on his elbow a large iron bracelet to which was attached a small elephant tusk that stuck out behind. The warriors had the right part of their chest and their arm tatooed, for which several deep incisions were drawn in the form of straight parallel lines with a border, below which was a decorative pattern. This operation must be very painful and is carried out, as I later discovered, with a scorching hot knife. I saw one warrior who had been recently tatooed. His incisions were bright red, and it looked like they had torn all the skin off his arms... All of them had the end of their ears pierced and in them they had put large wooden or stone earrings in the form of a disk, one and a half inches in diameter. Some had bands made of skins wrapped around their heads. Others wore hats made of the skin of some animal.

I noticed that many had a special decoration in the middle of their forehead: in the hair in the front, a wooden hairpin stuck out, to which was attached a red pelt, taken from the head of a pretty bird. Perhaps this is some kind of military distinction.

Their armament consists of a large spear and a round leather shield.

The language abounds in whistling dental sounds: t, ts, s. The pronunciation resembles the Gimiro language, but they did not understand one another and even did not know of one another's existence.

The culture of these natives is much higher than that of their Shuro neighbors. Their dome-shaped houses are excellently built. The fields are very deeply dug up and well cultivated. For the most part, the fields are sown with bread grains which are well-known in Ethiopia. Their iron articles seemed extremely well made. We found blacksmith's tools in almost every house.

Their food is for the most part liquid. The preparation of bread, either leavened or unleavened, is apparently unknown to them. In place of bread, they drink a very thick sour liquid, made from meal and seeds of various bread grains. It is not similar to Russian kvas nor to beer. They call it turcha. It is very tasty, remarkably nourishing and is not intoxicating.

At night, from the bivouac Fitaurari Gebra Maryam sent a report to the Ras. One of the officers carried it with a mixed command of 20 men. We surrounded our camp with an abattis and took precautions in case of a night attack.

I did not have a tent with me and shared quarters with Ato Bayu, whose tent was in the very middle of the camp. Having thrown an Abyssinian shamma on the ground, I laid my head on a saddle, covered myself with a cloak and fell sound asleep, full of the impressions of my recent experiences.

February 14.

We climbed the mountains to reconnoiter the lands that lie farther to the south. Part of the detachment stayed in the bivouac and part went with us. Inhabitants met us, squatting along our route. There were no women. We climbed a hill from which the countryside opened up beautifully to us. Here I stopped to carry out some observations. Soon, Koys came and brought some gourds with turcha. He treated our soldiers and then his subjects. His subjects very guardedly took from the their prince a little scoop in both hands and drank from it, two at a time, mouth to mouth. (It is surprising: the rule that you must use two hands to take things from those who are senior to you also exists in Abyssinia). Together with the prince appeared a small clever old man -- the one who the day before had been the first to understand me during the negotiations. His face shone with intelligence, and I began to try to find out from him what this land and the surrounding territory is called. Naturally, I had to express myself with signs. I stamped my foot, touched the ground with my palm, then cried out questioningly, etc. I repeated this performance many times, but the old man still did not understand me, but rather just imitated me in all my motions and mumbled like a monkey. Finally, he became awfully happy and cried, "Beru! Ko-Beru! Beru!" He repeated this ten times, touching the ground with his palm and he pointed to the settlement. The most difficult task was done. Now I could find out other names.

The old man called the densely populated hill to the south of Beru "Ko-Kassi." He named the surrounding mountains one after the other: Ko-Garo, Ko-Dami, Ko-Kanta, Ko-Moru. When I didn't know which one he was referring to -- the near one or the far one -- he cried "i" sharply and with his finger pointed down; when the mountain was far, he snapped his fingers, stretched his arm forward and pronounced "cho-lo-lo-lo-lo-lo..."

February 15.

Sunday. The detachment rests. In the morning, I was engaged in a rather original activity -- conducting war on the multitudinous inhabitants of my underwear. Ato-Bayu did the same. We sat side by side in light clothes and carried out our work. An old aunt of Ato-Bayu, his constant companion on all his campaigns, bashfully turned away and prepared a drink of honey and water at the other end of the tent. When one of us succeeded in catching a very large specimen, we boasted to one another and showed it to the old aunt. She got embarrassed and cried with horror, "Ere Ba Egziibeer!" "Ah! For God's sake!"

At nine o'clock in the morning, I set up the universal instrument for solar observations. On the day of the battle, I had forgotten to wind up the chronometer, and now I had to determine the moment of true noon by the corresponding heights. In the meantime, I measured the latitude and even managed to eat lunch. My ashkers cooked a hen for me on a spit and baked unleavened bread. Already, by this time, I had run out of salt several days before.

After noon, Kira came. (That was the name of the old man who told me the name of the place the day before.) He brought turcha, a small elephant tusk, some packets of coffee, and a large copper bracelet. Kira kissed my hand, laid the gifts down in front of me, and explained that Prince Koys sent them. Then he leaped up and began to mark time, as if he were walking and repeated, "Goro, goro, goro." Finally, he cried out "e" interrogatively. I understood from this that Kira, as a subject of Koys, was asking us to take the gifts and leave their lands. Then I helped Kira sit down, and I myself stood up. Lifting the canvas of the tent a little, I expressed with signs that there at Mount Jasha are found still many more Abyssinians and a very important man who is sending all of them here, and then we would all go south -- "goro, goro, goro." At first Kira listened very sadly; but later, when he understood, it pleased him. He jumped up and began to mark time side by side with me and to recount the lands where, according to what he knew, we should go: "Beru! E? Kassi! E? Bais! E? Menu?" At the word "Menu," he numbed in a long drown way that probably indicated that Menu is the farthest limit of the lands known to him.

The more we talked, the more Kira and I understood one another. Finally, we even worked out our own language, which consisted of basic gestures and of several words of the Shuro language which were known to both of us. Kira even managed to express to me his position with regard to the king. He came from another land and when he was an infant his mother brought him here. When I asked him if there is a very large river to the south, Kira said that not far away to the east there flows a large river named "Kibish," in which the water is thigh deep; and farther off there is a very large river named "Shorum" in which hippopotamuses swim. In saying that, Kira depicted how they dive and snort. Apparently, Kira did not know about the existence of a large body of standing water to the south -- Lake Rudolf.

He sat with me in the tent until evening, entertaining us with songs and dance, and went away only when it had become dark. I asked him to come see me the next day, as soon as the cock crows. Kira understood and promised to appear.

February 16.

Kira came early in the morning. I took with me part of the detachment and climbed the mountain, going in the direction of Kassa. We crossed streams which had banks overgrown with dense forest and which served as the boundary between the lands of Kassa and Beru. The inhabitants raised the alarm when they saw us, but Kira called out to them that they should calm down, throw down their weapons, and sit on the ground. Without a shot, we went through their settlements and, having reached a hill from which the surrounding territory was visible far to the south, we stopped. The prince of Kassa came to meet us, accompanied by a crowd of his subjects, and brought us a gift of some gourds, turcha, tobacco, and a large elephant tusk.

I set up my universal instrument and began to carry out solar observations to determine the latitude, and then began to take the azimuths and to ask Kira about the lands to the south.

Below us flowed a stream named Kora, and beyond it lay the land of Balis. To the southeast stretched a high mountain ridge on which rose the three pointed peaks of Kanta. To the southwest of the mountain ridge was seen its rocky spurs. Kira pointed to the west and said that there lies the land of Menu or Men. By his words, in that land there was so much bread grain, that to them it was just something to blow your nose at. To explain that, he took a handful of seed and, throwing it on the ground, blew his nose. But I wasn't able to determine exactly where this Menu lies -- whether near or far. There could hardly be fertile land on the pointed rocky peaks we saw. I tried to get Kira to say how many times we would have to make camp for the night before we could reach Menu. But Kira, evidently, did not know very well and gave very inconsistent answers. Maybe three days, maybe five...

February 17.

At night there was a violent storm which nearly tore away the tents. In the morning, a messenger from the Ras arrived to congratulate us on the successful outcome of our reconnaissance. The Ras sent me as a gift a large fish, similar to a sheat-fish, which he had caught the day before in the Choma.

At eleven o'clock, the tent of the Ras appeared below us, about seven versts [four miles] away. I set out with Ato Bayu to see him. We took Kira with us. Kira immediately understood who was the commander-in-chief and kissed his hand, made him laugh with songs and dances, and went away having completely charmed the Ras.

My boys greeted me joyfully. Some of them with heroic exclamations boasted to me of their victories. Liban sang of how he stabbed a Shuro with a dagger. While we were gone, the army had carried out several requisition raids in the mountains of Jiri. The natives resisted stubbornly, suffered significant losses, but also inflicted losses on us...

Several of my ashkers were sick. Zelepukin also suffered from a fever.

February 18.

At night there was a storm with rain. In the morning, the detachment crossed to the foothills of the mountain ridge and set up camp near the land of Garo. At noon two princes from Beru arrived -- Koys and Kiyas -- with several thousand of their subjects. Among them was an old priest. Kira called him "Dormoro" and, pointing to the sky said, "Dadu" ("God"). Around the neck of the priest hung the "white fat"94 of a ram which had just been sacrificed.

The princes brought the Ras a large elephant tusk as a gift. A dense crowd of natives squatted in front of the Ras; and in the name of both princes, Kira kissed the hand of the commander-in-chief. The ceremonial reception was silent: we couldn't express ourselves.

The Ras gave Koys and Kiyas red woolen cloaks. (However, they looked on them rather suspiciously and were not especially willing to put them on). Then the Ras let them go home. He intended to keep Kira with the detachment as a guide and ordered that he be detained. At first, Kira was very displeased with this, but then he seemed to resign himself to his fate. And after dinner, in the tent of the Ras, Kira entertained us with his tricks. He was supposed to be shackled to prevent him from running away, but I felt sorry for him and asked that he be given to my custody; and the Ras agreed. In the evening, shots rang out on the right flank of the camp. The inhabitants of Garo, on the boundary of whose settlements we now stood, attacked some Abyssinians who had gone far from camp, looking for firewood and grass. The commander of the regiment on the flank, having heard shots, went to help. The Garo were beaten off, but the Abyssinians lost several men killed.

I let Kira sleep in my tent, beside my bed, and posted a guard at the entrance. Kira took with him the trousers the Ras had given him; and rolling them into a bundle, he put them under his head. He covered himself with the shamma which had been given to him, and, after a few minutes, he was snoring...

February 19.

When I woke up in the morning, I saw only the trousers and shamma in the place where Kira had slept. Kira had run away! With my misplaced sentimentality, I was responsible for his escape. In any case, without Kira, the detachment was in a very difficult position. So I decided to try to find Kira and bring him back.

Most likely, he was hiding at the house of Koys. I had to go to Koys and demand that he turn Kira over. The detachment had still not yet set out when I climbed up Mount Beru. Behind me went my three gun bearers. When Ato Bayu saw me going past his tent, he joined me, together with his gun bearers. The sun still hadn't risen when we climbed the mountain ridge and arrived at the house of the prince. Despite the early hour, a mass of people were already crowding around, and it was strange to see that, to a man, the peaceful, friendly Beru people were now armed with spears and shields. Had Kira already aroused the whole populace with some fable concocted by him? Late-arriving warriors rushed by all the little roads to the house of the prince. Seeing us, they hid behind houses and trees. I went straight toward the crowd. From the crowd was heard the exclamation "Halio! Halio!" and those standing in front started to hide their weapons. Koys ran out to meet me. I began to explain the purpose of my visit and demanded that he hand over Kira right away. Koys mumbled something in reply and quickly ran into the house. After a few minutes, he returned dressed in the clothes which had been given to him the day before. He must have thought that this was what I had asked him to do. After lengthy explanations, he finally understood me. Pointing to the east, he said that Kira was at the house of Kiyas, the other king of Beru. Then I demanded that they bring me Kira, and I went into the house of the prince and sat there, indicating that I wouldn't leave until Kira appeared.

The courtyard consisted of a round area about 40 paces in diameter, surrounded by high wattle fencing. On its south side was adjoined a high house with a roof that hung over to the ground, and a low, solidly closed door. In the middle was built an overhang for cattle and under it stood several excellent cows. The right side fo the house was set aside as a place for sacrifice, as testified by a pile of ashes, in which was buried a large elephant tusk. Along side lay a large rectangular stone slab, on which were preserved traces of beer poured during sacrifices. Evidently, the dwelling place of the prince was considered holy. There was no one in this place aside from several old men. And my presence here, apparently, defiled the supreme rights of their leader and horrified the people.

The natives made loud noises behind the fence and talked animatedly about something. Several old men came up to me, explaining something, but I persistently repeated the word "Kira," demanding that they bring him to me. They pointed to the east, evidently saying that Kira and Kiyas were there and that they themselves could not bring Kira from there. Then I decided to go to Kiyas and, taking the prince by the hand, ordered him to take me there. He obeyed. I sat on a mule. Koys walked ahead with ten natives. Two hundred paces behind us, stealing behind bushes, went all the warriors who had assembled at the house of their prince. Several of them more openly dared to show themselves in front of us with weapons in hand. I personally disarmed them or ordered my ashkers to take away their spears.

Ato Bayu and my weapons bearers were amazed at the behavior of the natives and kept telling me not to trust savages. Each minute they expected an attack. Just in case of this, their guns were loaded and cocked, and between the fingers of the left hand, they held several cartridges in readiness... I, no less than them, understood the danger of the situation; but I felt that the natives would not dare to touch us despite the fact that there were so few of us...

Kiyas lived down in the valley, about five versts [three miels] from the house of the prince, but we couldn't go there because at this time, our main detachment of troops, having climbed the mountain ridge, got into a heated battle with the neighboring Garo tribe. Suddenly, not far away, their shots rang out. Koys was terribly frightened, trembling all over from fear. He suddenly broke away from the ashkers who were holding him and broke out in a run, and all his followers went with him. This was a signal for general panic of the natives. It was now useless to try to catch the fleeing prince. It made no difference if he fell into our hands now. And I had no intention of killing him. Therefore, when one of my ashkers was aiming at him and ready to pull the trigger, I (fortunately, in time) stopped him. Now, of course, hunting for Kira was pointless. As sad as it was, we had to abandon that intention and return to the detachment. I set out for Kassa, where a bloody battle was going on.

Already on the day before, I had had a feeling that if we joined battle with the Garo, then the Abyssinians, in view of the indefinite boundaries, would cross over into the peaceful and in no way guilty land of Kassa. I had alerted the Ras of this and had urged him to take measures. He actually guarded the way to Beru with fences, but he thought that it seemed possible to cross Kassa without causing harm to its inhabitants, if he first assembled the whole detachment in Garo. But, apparently, he hadn't succeeded in doing that. The border forest, in which a mass of natives was hiding, was surrounded by Abyssinians who had literally massacred their enemies. Shots rang out from all sides. Bullets whistled by our ears. Over here lay the bloody bodies of savages, among which were also found Abyssinians. The sight of the bodies with enormous wounds was horrid. There were practically none of them which did not have the gaping wounds of saber strokes, since natives who were shot almost always also had their throats slit by saber. At times, we chanced upon wounded.

I still remember one of them well. With stomach ripped by a spear and intestines pouring out, he was still conscious and silently watched those going by. It was evident how terribly he suffered, but he didn't let out a single sound...

In the clearing where we such a short time before had drunk turcha and where I had shown the savages the shining compass and watch and had amazed them, now lay the dead prince of Kassa and the chief representatives of his tribe. They probably had gone to meet the Abyssinians, but the Abyssinians had misunderstood their peace-loving intentions and had shot them all...

Now the Ras was in no position to stop the bloodletting. A thirst for blood and murder had taken possession of the troops. They showed no mercy, not only to men, but also to animals. 82 The corpses of animals with slit throats lay all about the road in masses. Only women and children escaped death, and they were taken prisoner.

The commander-in-chief was deeply grieved by what had taken place. He practically wept from compassion and rode silently, covering his face with his shamma. The officers who were accompanying him were also upset. It was distressing and disagreeable to all of them.

We made the difficult descent to the Kori River and set up camp on its banks. Little by little, the detachment began to assemble. They brought some wounded whom I bandaged. The soldiers drove livestock and prisoners ahead of them. When all of them were already at muster, they beat the nagarit and informed the army that the order was being announced. The kettledrummer shouted the usual introductory formula for an order, and then the secretary for the Ras -- Ato Melke, who was standing beside the confessor of the Ras -- read the contents.

"Are my words the words of a cook?" the order announced. "Why kill unarmed men and for no purpose waste cartridges? I do not consider heroes those who killed today. I consider them mice. Let them not smear their heads with oil, and let them not braid their hair for today's killings. Whoever was with me inAussi83 knows what real courage is and demonstrated his bravery. Let all know that with those who kill without being forced to do so, I will act as I vowed to my confessor today. Gather all livestock and prisoners. Let every true soldier tell me if he finds out that another violates my orders by killing natives or livestock and slitting their throats."

When the order was read, all bowed down to the ground and silently went away. About a thousand men had been taken prisoner. By order of the Ras they were led behind the bivouac and set free. I took several photographs. Among others, I took some of one rather beautiful woman prisoner. When I aimed the camera at her, she started to scream, probably thinking that I was getting ready to shoot her. The only way I could take her picture was to have a soldier hold her behind the arms.

February 20.

The detachment crossed the land of Balis. We now had no guide and no interpreter. Kira had told me about the land of Menu, but where was it and how could we pass through it? The commander-in-chief decided to stop here and ordered two regiments -- those of Fitaurari Damti and Fitaurari Chabude and me together with them -- to reconnoiter the territory and find Menu.

At twelve o'clock noon, I set out on reconnaissance from the new bivouac. Zelepukin, my gun bearers, and several ashkers went with me. We left our transport with the main forces, taking with us only enough provisions for a few days. We set out toward the south and soon were beyond the limits of inhabited lands. The temperature was 27o Reaumur [93o F] in the shade. We went along a deserted rocky plateau. The soil was covered with sharp rock fragments. In the gaps between them grew scraggy grass and sparse low thorny trees. The channels of streams were dry. Only in one did we find some very foul water. Rarely, we came across dilapidated huts and small open enclosures for livestock. But judging by the dried manure, one could conclude that the settlements had been abandoned by their inhabitants. Natives probably migrate here with their herds during the rainy season.

At 5:30 in the evening, we reached the cliffs which Kira had pointed at and called "Menu." However, near at hand, there were absolutely no traces of population. The sun went down. Our soldiers had been moving almost non-stop since five o'clock in the morning, and they hadn't had anything to drink since noon. It was time to set up camp, so we sent out mounted soldiers in all directions to look for water. For a long time, the searches were in vain, and only at 7:30 did one of the scouts gallop back with the message that water was found. Then we fired our guns to get the others to return.

We set up camp near the water. My ashkers quickly put up the tent, made the camp fire and cooked coffee (the last handful I had). Both Fitauraris and Ato Bayu came to visit me. I served them coffee. Here they put together a report and sent it to the Ras with one officer and 20 soldiers.

February 21.

Our reconnaissance detachment divided into two units and, early in the morning, we set out to reconnoiter. Ato Bayo and Fitaurari Chabude went north. I went southwest with Fitaurari Damti. To guard the camp (against wild animals, but not against men), we left several dozen soldiers.

The farther we went, the more barren the territory seemed. The countryside was gloomy and bleak, but at the same time remarkably beautiful. All around were granite rocks of the oddest shapes, and some stones of all possible hues -- from rose to dark gray -- were seen. After several hours we found water in the channel of a stream, and near it, we found fresh traces of men and animals. Probably, the inhabitants who were fleeing from Bale were hiding here. Nearby rose a high hill. Having climbed to its summit, we began to check out the vicinity with binoculars and a telescope. Fifteen versts [ten miles] to the southwest was seen the valley of some stream. A band of green trees bore testimony of the existence of that stream. The river must flow to the southeast and into it flowed all the channels of all the dried up rivulets which we had just crossed. Farther to the west rose rocky mountains, and on the horizon in the west was seen the gently sloping inclines of mountains that were unknown to us.

Their gentle outlines were similar to the outlines of Beru and Kassi, which provided some basis for supposing that they might be inhabited. If Menu really exists, then in all probability, it should be there.84 In my opinion, we should go down into the valley of the rivulet seen in the southwest and, on the following day, look for Menu in the west. But my travelling companions energetically protested. It seemed to them that the mountains which I indicated were too far off; and that if we were to go there, then we would not be able to return to the main forces within a week, and the Ras had not ordered us to go that far.

The nearest mountains were evidently uninhabited. And they thought that nothing more remained for us but to return to the Ras and communicate all to him for his judgment. I was a guest, and it was not fitting for me to push my opinions on them... We returned to the bivouac, loaded the mules, and set off toward the main forces.

The reconnaissance was unsuccessful. We did not fulfill the task that had been given us, and the question of whether inhabited land was more or less near to us remained open. This was all very disappointing to me. In my soul, I blamed my travelling companions for indecisiveness; but now, coolly considering all the circumstances of the recent expedition, I was forced to regard this failure more tolerantly. Really, the conditions of the campaign were most unusual. This wasn't so much a military campaign as a geographical expedition by a fifteen-thousand-man detachment in absolutely unknown territory.

Outstanding Abyssinian troops were completely unprepared for this activity, which was new to them. The sun had already set when we returned to camp. The commander-in-chief invited me to visit him in his tent and began to ask me about the reconnaissance. I candidly expressed my dissatisfaction.

"You are right," he told me. "But I foresaw that this would happen in this way. My soldiers are brave. They love war. But they do not tolerate deserts. Now they are convinced that there are no people farther off; and wherever I would send them, they would return with one answer: 'It is impossible to go farther.'

Only following behind me will they go forward. But where are we going? How should we act?"

"Our position is not so hopeless," I reported to the commander-in-chief. "Not far off, behind us, is a land rich in bread grain. We can leave there all the sick and the weak and a large part of the detachment. Then we can go farther with selected men, following the course of the Kori River, which apparently heads to the northwest. It must have tributaries both on the right and on the left, and along one of them we could then go south. We will be well provided with water, and we will take with us provisions enough for ten days. When those provisions run out, we will find wild game in abundance, if not bread grain.

Perhaps Menu is not so far off as it seems. If to the south we find a densely populated territory which is rich in bread grain, we will pull part of the detachment over to there, will build a second strong point, a second base, and then will go farther."

The commander-in-chief listened to me with great attention, and when I finished he said, "Your words go through me and into my heart."

He decided to hold a military council the next day.

February 22.

The military council was held in the morning. The Ras opened it with a speech in which he described our present situation, having shown both the necessity of going forward and the fact that such was the will of the emperor. In conclusion, the Ras proposed that those present express their opinions, but all were silent.

Then the Ras said, "Tomorrow, we return to the mountains. There we will leave part of the detachment, the sick, and the weak. We will replenish our provisions, and then I will go ahead with the best men."

The day before, we had found traces of the presence here of the Italian expedition of Bottego -- some iron fasteners from pack chests, spent cartridge cases of the Veterli system, ten-caliber paper cartridge cases, and some miraculously intact pages from "Theory of Probability" in the Italian language. The astronomical position of this place is 6o 48' north latitude and 35o 26' east longitude from Greenwich.

Prisoners taken in this vicinity belong to a nationality which is completely different from the other neighbors (the mountain dwellers of Beru and Kassa). They more closely resemble the Shuro Negroes, but they also do not understand the Shuro language. The men and women are very ugly. They all have their lower front incisors knocked out. The women are especially unattractive. Their lower lip is pierced wide and hangs low, uncovering the rare teeth which stick out, with a gap in the middle in the place of the knocked out front incisors. They place a wooden disk about two vershoks [three and a half inches] in diameter85 in the hole that is pierced in the lip. The prince of the tribe -- Jufa -- was found among the prisoners.

February 23.

We went back to the Kori River and made camp on its banks to the southeast of our former one. In a large water hole in the channel of the river, we found a lot of fish, which the soldiers caught with their shammas. The commander-in-chief also went fishing and caught 14 of them and sent them to me as a gift. In addition, Zelepukin and my ashkers caught a saucepan full. On this day, one of the colonels gave me what couldn't have been a more opportune gift -- a piece of salt. Zelepukin and I cooked ourselves a marvelous ukha [fish soup] and ate it.

In the time after supper, I took care of medical treatments and bandaging. Around my tent, as always, there crowded a mass of sick people. Above all, the troops suffered from bloody flux, and our supply of bismuth and castor oil was quickly exhausted.

They also suffered from fevers and inflammation of the eyes. The eye illnesses I very successfully treated using eyedrops which are still unknown to medicine (a secret of I.S. Dzhevinskiy, my landlord in Tsarskoye Selo). I often treated the wounded. Some of the more lightly wounded recovered very quickly. Today, for example, I removed a splint from a soldier who on one of the first days after crossing the border had had his arm broken by a rock thrown from a sling. Another had been hit by a spear several days before. It had pierced through the muscles of his chest, missing the chest cavity. Today, I removed the bandage and poured collodion on the healing wounds. But one poor fellow whose chest was pierced by a spear at Jasha Mountain did not recover. He got terribly worse. The wound, which had been sewn by me, opened; and when he exhaled, a white liquid flowed from it, and stinking pus and air bubbles came out.

February 24.

At night there was a violent storm; and all morning it rained, accompanied by the strongest wind. With incredible efforts, we climbed the mountain along a steep slippery trail. The mountain ridge was densely populated with the same kind of people as Beru.

Their buildings were the same, and their fields were just as carefully cultivated. The whole population ran away on our arrival and not a single soul could be seen. The head of our column arrived at the site of the bivouac at nine o'clock in the morning, and the rearguard only at six o'clock in the evening.

The transport marched past in front of our tents all day long. The tail end of the column was a melancholy sight. The sick and wounded stretched out quietly in a continuous file. Some were carried on stretchers; some went on foot, supported by comrades; others rode on mules and, so they wouldn't fall, they were held behind the shoulders by those who were walking beside them. They led one dying Galla on a mule, having placed him on the saddle, with his legs bent behind and all fastened to the saddle with straps. The poor fellow had no one to carry him on a stretcher; but all the same, he couldn't sit on a saddle. Those suffering from small pox were an awful sight. For the most part, those were Galla soldiers, or male and female servants of Abyssinians.

The Abyssinians inoculate themselves against small pox, taking it for the most part when they are still children.86 Half naked, covered with large gray boils, with terribly swollen faces on which you almost couldn't see the eyes, the small pox victims languished in the rain and the wind. Already at five o'clock in the morning, the unfortunates who were riding had started their journey, enduring all the suffering and misfortune with amazing patience.

After noon, the Ras personally conducted reconnaissance and selected the site of our future fortress. This was a hill which rose at the end of a mountain spur and was a very strong and convenient location. A stream flowed at the foot of the mountain, and there was fuel and also an abundance of grass for mules.

February 25 to March 4.

The detachment went to the site which had been chosen and set up a compact bivouac, grouped around the tent of the Ras. Immediately on arrival, they began to build a palisade around the bivouac and to build a house for the Ras, into which he moved that very evening. The order was announced to the troops: they were forbidden to leave garbage in the camp, and they must maintain special cleanliness. Each soldier had to dig his own latrines and each time fill it up with earth.

We stayed at the bivouac in Kolu from February 25 to March 4. These days were passed in daily foraging and in work on strengthening the fortress, which they surrounded with a high palisade and a moat. The soldiers built cabins for themselves and houses for their leaders. The hostility of the populace among whom we now found ourselves called for strong defensive measures on our part. In the daytime, we sent out guards from one of the regiments, in order, and posted them in raised and open places in front of the watering places, pastures, and sites of wood-chopping; and almost all day long, they waged war with the natives. The natives used every opportunity to inflict casualties on us, and attacked from ambush not only soldiers, but also women and our mules, donkeys, and horses. They committed outrages on the dead. I saw, for example, the body of one woman whose stomach they had ripped open, whose breasts they had cut off, etc.

A military council was held on February 27. At this meeting, they finally determined the composition of the detachment that would go with the Ras. In all, 5,664 guns were chosen. This number included almost all the officers and a large part of the mounted soldiers. In the fort, under the command of Fitaurari Faris would stay all of his regiment and about three thousand men from the other regiments, the sick, the weak, and also all of the transport and all of the women. If any of the officers wanted to take a cook along with him, he was obliged to give her, without fail, a mule. With the detachment went only part of the transport of cartridges and provisions. Each soldier had to take with himself enough for not less than ten days. Responsibility for provisions was laid on the soldiers themselves. A soldier would ride on a mule and carry the provisions with him or load them on a pack mule. Others carried the provisions on their heads.

February 26, 27, and 28, they commandeered provisions in the neighborhood. For this, the regiments were divided into three shifts. The commandeering took place in the following manner.

The regiment whose turn it was, having received the direction in which it was supposed to act, set out with its full complement. Going to a rich populated territory, the soldiers scattered, drove out the natives, and loaded their mules and horses with provisions. Part of the regiment served as a reserve in case of unexpected attack and was stationed in the center of such a territory. On the way back to the bivouac, the reserve followed at the tail end of the detachment and served as the rear guard.

In those three days, they gathered a month's supplies for the detachment which was staying behind and fifteen days' worth for the detachment which was leaving.

I rested during this time. Part of the day, I usually occupied myself with marking the route on a map, making some observations, and tending to the sick. But all my free time I spent with the Ras. These days flowed quietly and peacefully.

Early in the morning, the commander-in-chief went out to his favorite place, from which the whole camp was clearly visible.

Seeing the commander-in-chief, the commanders of regiments, the officers, and soldiers rushed to bow to him. With a light, gracious movement, they threw their shammas off their shoulders and bowed to the ground. Then they sat down in a close circle and, in this manner, the Ras was soon surrounded by a crowd. The commander-in-chief sat here from morning until dinner and from dinner to sunset. They took care of business or amused themselves with conversation or games. Officers and men came to be judged. Often, serious matters were decided. Here are two typical cases and their amazingly simple resolutions: The Emperor Menelik, having changed the distribution of his troops, took away from Ras Wolda Giyorgis his estates on the left bank of the River Omo and gave them to other leaders. In exchange, he granted the Ras all the lands to the southwest of Kaffa. When the troops evacuated the regions that had been taken away, many soldiers joined the service of the new ruler. Because of this, the number of soldiers in many companies of regiments previously stationed in those territories had diminished to the point that the companies only existed nominally. In several companies all that remained were the commander and several officers. However, all companies received an equal allowance. In view of this, several companies of one of the regiments complained to the Ras about the abnormality of this situation. The Ras acknowledged their complaint as completely well-founded. Commanders were responsible for the numbers of their units and, consequently, were guilty if their companies were not fully manned. On the basis of this, the Ras ordered men from incomplete companies to transfer to other, fuller ones; and the officers were demoted to soldiers... The other case arose from the fact that the commander of one of the companies had evaded going on campaign for a second year, under pretext of illness, and his sergeant major commanded in his place. Before the present campaign, this company was supposed to receive twelve new guns, but Tuki declined to take them since the responsibility for them would then lie on him as the commander. The sergeant major was well known as an excellent soldier.

"You don't want to take these twelve guns?" asked the Ras.

"I can't. I'm poor."

"You are commanding in place of your sick leader for the second year?"

"Yes, for the second year."

"Then take the company and become a captain (yamato alaka)!"

So the sergeant major became a captain.

They also brought to the commander-in-chief soldiers who had been found guilty for taking livestock from the natives and having slaughtered them, which was forbidden by the Ras, under penalty of strict punishment. These were for the most part Gallas, because the Abyssinians were fasting and didn't eat meat. The guilty were punished with ten lashes of the jiraf, which like pistol shots resounded through the camp, accompanied by plaintive cries. One soldier was guilty of wanting to kill a native when he wasn't forced to and of having shot at him with a gun. He was sentenced to 40 lashes. It was fortunate for him that his shot had missed; otherwise he would probably have been executed.

In the intervals between these cases, people talked to one another, recalled interesting true stories, or simply cracked jokes with one another. As in any gathering of comrades, here there were some natural wits, among whom one kanyazmatch particularly distinguished himself. I have forgotten his real name, but everyone called him Kanyazmatch Yanye Wadaj ("my friend") because that's what he called everyone. A Gojjam by birth, he was lean, with a remarkably comical face, with a small beard that stuck out and with legs so long that when he rode on his little mule they seemed to drag on the ground. He was always cheerful and joked constantly, making fun of one or another of his comrades and provoking a friendly outburst of laughter.

They played gebeta with enthusiasm or looked through a telescope at the surrounding mountains. The Ras had two telescopes which he took with him here, and his favorite pastime was to look through them. (However, a telescope is one of the attributes of every Abyssinian leader. In their paintings, the Abyssinians depict the military leader standing on a hill and looking through a telescope during battle.) First the commander-in-chief himself looked through the telescope. Then it passed from one to another; and little pages waited impatiently for the moment when they too would finally get a chance to look.

The Ras knew all the subtleties of the construction of telescopes. With special love and even pride, he dismantled and polished not only his own telescopes, but also those of his officers.

Gebeta took up a lot of our free time, and I eventually took a great liking to it.87 We enthusiastically squandered hours at the board. All who were present showed the most active interest in the game. All seniority disappeared while they were playing.

The commander-in-chief and his fellow players laid on their stomachs at the board and sometimes argued heatedly. The best player and the invariable partner of the Ras was his ashker -- the one who carried his parasol.

When evening fell, the carpets were removed, and we stood for prayers. Then the Ras invited me to his small, comfortable little home, and entertained me with a scanty dinner and a little decanter of tej with water or a little glass of home-made vodka.

He himself did not dine during Lent and ate only once a day, after noon, making an exception to this rule only on Sundays. He didn't even eat fish during Lent.

The little home of the Ras was divided into two halves. His bed was in the one half. In the second, stood his two war horses and two mules. The horses were outstanding. One was a gray mare -- the well-known Sougud. The other was a dark-bay mare.

Abyssinians are very superstitious and distinguish between lucky and unlucky horses. Both of these horses were lucky. Sougud -- the Bucephalus of Wolda Giyorgis -- formerly belonged to Menelik and was considered wild. But the Ras, according to his retainers, asked the emperor for him and completely tamed him.

When the Ras rode Gougud during the Battle at Embabo88, he had the good luck to take 35 men prisoner that day, after which this horse became the main battle horse of the Ras and accompanied him in all his campaigns. The dark-bay horse was likewise in high esteem. On it the Ras made war with Gomu, and from it he killed three rhinoceroses in one day.

Our rather extended stay had good consequences. The natives, seeing that the strong forces which had arrived did not go away but rather built themselves houses and, by all signs, would stay, decided that, whether they liked it or not, they had to submit.

On March 1, the first deputation from the land of Duk arrived with an expression of submission. At its head was the prince, an old man named Muruta Babus. He brought the Ras a large elephant tusk as a gift. Muruta was a lucky find for us since, being of the same nationality as the Beru, he also knew the Shuro language and could serve as an interpreter. This circumstance extracted us from the helpless position we had been in before of not being able to communicate with a nation which had submitted. They treated Murutu Babus with affection, gave him gifts, dressed him in a red woolen cloak and kept him with the detachment as an interpreter, keeping him shackled at all times so he would not make off as Kira had. They promised him that if he would faithfully serve us, they would subsequently make him the chief ruler of all these lands.

Now we could converse with the mountain-dwellers, but we still needed another interpreter who would know the language of the captured Jufa. We found one the next day. The inhabitants of the land of Kanta, who are from the same tribe as the Beru, also came to express their submission, and one of them knew the language of Jufa. A deputation also appeared from the inhabitants of nearby Dami Mountain, relatives of the Kassa, Beru, Kolu and Duka. Their prince was two archins and 12 vershoks tall [six feet five inches]. Their tatoos were deeper and larger than those of their fellow tribesmen, and their adornment was more elaborate as well.

Having treated those who arrived with affection and having given them gifts, the Ras let them go, telling them through Murutu Babus, that they should let the surrounding tribes know that the Abyssinians fear nothing, that they do not wish to harm anyone, and that they only require submission.

The interrogations of all prisoners carried out that day gave us some information about the stay here of an Italian expedition and about the territory which lay ahead.

The "Guchumba" (which is what the Jufa called the Europeans), arrived, by his words, from the southeast. They set up camp beside a Jufa settlement, and stayed there several days, demanding, under threat of their fire-breathing weapons, that they deliver bread free of charge. Then they went away to the northwest. As we found out later, all the tribes from here to Lake Rudolf call Europeans "Guchumba." "Guchumba" literally means "tramps."

The Jufa also let us know about the territories lying to the south and west. Menu or Meun, a region rich in bread grain, was found, by his words, in the west, at a distance of three to four days' journey. Another land rich in grain crops -- Murle, which lies somewhere to the south -- was far off, and he didn't know how to get there. (This land, as it later turned out, is located on the banks of the River Omo, at its mouth). The Jufa had heard nothing about the existence of a large lake in the south, but he was familiar with another lake several days' journey to the northwest into which flowed the Kori River. He called this lake Kiy and agreed to be our guide, saying that along the way to it there is a land rich in bread grain. The banks of the lake, by his words, do not have a settled population, and along it wild hunters wander, armed with bows and arrows. I asked Jufa what their nationality is and whether he knew their language. "They are all Idenich," answered Jufa. Telling me this, Gebra Maryam turned away from Jufa with scorn. Muruta Babus and Kanta did the same. I was amazed by this scornful attitude of savages to savages, and I asked them to explain to me about the Idenich.

"Inhuman children!" said Gebra Maryam. "They are wild animals. They eat the meat of elephants and of lizards. They almost do not sow grain. They are Watu," Gebra Maryam finally added, spitting with disgust. Watu are the pariahs of Abyssinia, scorned by all the other inhabitants of Ethiopia. They are probably the remnants of some tribe which belonged to a lower race. The Watu dwell in the dense forests and low-lying unhealthy river valleys. They occupy themselves mainly with hunting. They kill hippopotamuses and from their skins make alancha whips which are widespread throughout Abyssinia and also shields. They use the meat for food, like the Idenich, not being squeamish, in general, about any kind of meat. I saw several Watu in Abyssinia and saw that, on the exterior, they had much in common with the Jufa and with those of their fellow tribe members with whom I was then acquainted: they were just as unattractive, with just as indeterminate facial features and the same vacant, stupid expression in the eyes. Might the Watu and the Idenich belong to one and the same race? They appear to be the northern and southern representatives of the same race, and living either in deserts with little water or in dense forests, they have preserved themselves by having mixed very little with other tribes.

The plateau to the south of the main mountain range is populated by Idenich nomads who in the territories nearest to the mountains live a more or less settled life style and till the soil. I also met them in the forests on the banks of the River Omo, where their main occupation consists of hunting and fishing.

Everywhere the Idenich were equally despised by other tribes. In this territory, they speak a language which is close to the Shuro. They call God "Tuma," but have only the most vague conception of Him. They perform no sacrifices. A distinctive feature of this tribe is the knocking out of the front lower incisors, the ugliness of their women and their using all kinds of meat as food. I could not explain the reason for this disfigurement. Could it be that they consider it beautiful or do they do it so their brave neighbors won't want to take away their women? ...

On the basis of the testimony of the Jufa, we made the following plan of action: on March 4 (March 3 was a major Abyssinian holiday), the Ras and the select detachment would set out to the west. We would follow down the course of the Kori River to its confluence with the lake, if there really was such a lake. From there, we would choose a route to the south or southwest through Menu or another region abundant with bread grain which we might come upon along the way.

During our stay in Kolu, I happened to observe rather unusual meteorological phenomena. Each evening before sunset, in a cloudless sky, little storm clouds appeared from the west. At about nine o'clock, a violent storm rose in the mountains which intensified to nearly the strength of a hurricane. First it swooped down on us with terrible force in several gusts and was accompanied by rain. By midnight everything had quieted down.

This phenomenon took place the first time on February 15 and from that time was repeated daily, only with varying force, depending on the altitude of the terrain. After we went down to the Beneman plateau on February 20-21, I no longer observed such storms, but then in Kolu they began to be repeated with even greater force, so that they blew away our tents. The first time I experienced such an unpleasant event was February 26. We did not suspect the approaching calamity and calmly went to bed. On the little table beside my bed lay my open notebook and barometer. Photographic prints were soaking in the bath.

At nine o-clock in the evening, we heard from afar noise in the mountains and the earth shook, and the first terrible gust of wind that swooped down on us ripped the edge of the tent from its pegs, lifted the table, like a little pen, and threw it across my bed. The next gust, which was even stronger, took away the inner post of the tent, the lower part of which fell on my head; and the tent covered me and Zelepukin. Several intact ropes didn't let it fly away, and it beat against the ground like a wounded bird, now being raised by the wind, and then again flopped down again, and the slapping of its ends against the ground resounded loudly. How terrifying that moment was, but there was no point in thinking about calling servants and setting the tent up again.

I could only lie under a felt cloak, protecting my head from injury with my arms, and waiting to see what would happen next.

When the storm calmed down, the soaked roof pressed down on us, forming like a solid hot compress, under which we gasped for breath from the stuffy heat. When it had grown quiet, Zelepukin and I tried to make an account of the damage.

"Zelepukin, you weren't knocked out?"

"Not at all."

"Where is the knapsack (with documents)? Is it near you?"

"It's near me."

"And where is the instrument (theodolite)?"

"Yes, your worship. It's here."

"And where is the photograph?"

The photograph was gone. It was taken away together with the table. But I had managed to hide the barometer under the cloak.

A new gust of wind that swooped down on us at that moment drowned out our conversation.

On the following day, in the evening, I took measures to strengthen the tent, but my efforts turned out to be futile and again it blew down. On the third day, I surrounded it with a fence -- again it blew down. Only when we beat the pegs deep into the ground, attached double ropes to them and covered the whole tent in the middle with a long pack strap, in order to restrain the flaps, did it stay standing. Having learned by experience, we took precautions at night, like a ship expecting a storm, and when the sun set, we gave orders to reinforce the rigging. Everything that could be soaked or carried away by the wind was put away in packs. We hid guns under a tarpaulin. Then we lay and waited for the storm, wondering uneasily if it would blow down the tent.

Footnotes to Armies

B: = Bulatovich, author

K: = Katsnelson, editor of Russian reprint

S: = Seltzer, translator

73 B: In general, I noticed how much all the customs of war, which are learned by long experience, were in the flesh and blood of each Abyssinian, including the procedures for safeguarding reconnaissance parties, and the way of life on the march. Already for several marches before this, near the eastern Gimiro border, they had established among themselves procedures for night watches -- in which the guards stood along the edge of the tethering posts -- and they themselves determined the punishment for insufficient vigilance, which included taking a gun away from the guilty party and giving it to someone else who didn't have one.

74 B: Now Beni-Shangul has been conquered by the Abyssinians.

75 B: Here they clear the forest in the following manner: at the root they make a campfire and when it begins to smolder, they fan the fire until the trunk at the base has burned through sufficiently. Then they topple it down.

76 B: Their teeth stick out in front, and the lower incisors are usually knocked out.

77 B: One of the regiments, in order, was designated as the rearguard. Its responsibilities included: protecting the detachment from the rear; picking up the wounded, sick, and those who lagged behind (who they seated on mules of soldiers in the rear guard); rendering help to those who were left behind with pack animals, and, without fail, conveying their loads to camp, even in case of the death of the animals.

78 B: Custody of coffee and its brewing is always the responsibility of the treasurer.

79 B: A similar method of obtaining salt is also known in the land of Gof.

80 B: Lent lasts for seven weeks; or eight weeks, counting Shrovetide. For the week before Lent there is also a three-day fast -- Noy-Ney.

81 B: Besides, I didn't want to confirm the firmly established opinion among Abyssinian soldiers that Europeans on the march stuff all their holsters with all kinds of supplies and eat constantly on the march.

82 B: However, it was not the Abyssinians who did this, but rather the irregular soldiers of the Ras, savage Kulo.

83 B: The Aussi campaign was in 1896.

84 B: It turned out later that I was not mistaken.

85 B: It seems that Donaldson Smith met such disfigured women on the left bank of the Omo River.

86 B: The Abyssinians developed this ability to inoculate against small pox themselves. They inoculate a child with human small pox from someone else who is sick, introducing it into a cut on the skin by the mother. For the most part, those who undergo this operation recover; and since the illness is in childhood, it leaves almost no traces.

S: According to Dr. Pascal Imperato, "The practice of variolation is a very old one in Africa, and the Ethiopians hard at it centuries ago. I studied it closely in West Africa. The practice actually spread smallpox and didn't give the results Bulatovich and many other early observers were led to believe." Dr. Pascal cites two of his articles on this subject:

"The Practice of Variolation Among the Songhai of Mali, Transactions of the Royal Society of Tropical Medicine and Hygiene. Vol. 62, No. 6, pp. 868-873, 1968. "Observations on Variolation Practices in Mali," Tropical and Geographical Medicine. Vol. 26. pp. 429-440, 1974.

Note

Picture: King of the Shuro, Komoruti – Geda

From: http://www.samizdat.com/bulatovichphotos/illustrations/king%20of%20the%20Shuro.jpg