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

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 the 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.

Information originating from different sources is made available in this chapter. Accuracy, veracity and correctness depend on the source; certainly Bulatovich had indeed a very strong Russian Orthodox theological background and a vast knowledge about the History of Early Christianity and Christian Patristic Literature. Wherever information is offered throughout this chapter, coming from this earlier acquired knowledge, Bulatovich is correct and truthful. Wherever modern religious practices of the Abyssinians are referred to, Bulatovich as a perspicacious observer can also be trusted.

However, Bulatovich´s text is unreliable wherever one of the following themes is involved:

a) Abyssinian religious and political history of the Islamic Ages; historical falsifications, mythical and fanatic beliefs, subjects of popular religious traditions and interpretative efforts of the past,

b) Abyssinian theological exegesis and hermeneutics, and

c) subjects relevant to History of Religions.

I find however quite pertinent Bulatovich´s effort to identify each of the main Abyssinian theological systems as oscillating between duophysitism to extreme monophysitism.

What escapes totally from Bulatovich approach is an academic, impartial stance toward his subject, namely Abyssinia, Abyssinians, and their beliefs. The reason is simple; Bulatovich was not an academic working of his own but the envoy of tsarist Russia, and as such, he sought to find out points of rapprochement, chances of cooperation, and perspectives of a Christian Orthodox alliance against the English and the French colonials who reflected the deep anti-Russian, anti-Orthodox, and anti-Christian interests of Freemasonry. He went out of his way to discern possibilities of Russian help to the Abyssinian monks in Jerusalem!

Although he tried to stay close to the facts, Bulatovich was overwhelmed by his own dream of an Orthodox alliance against the Anglo-French penetration in the wider area of Dar al Islam, the Islamic region. But his dreams could not outmaneuver the systematic diplomatic – military – economic – academic efforts of the Anglo-French Freemasonry that had taken place for almost 100 years before Bulaovich´s arrival in Abyssinia (French invasion of Egypt under Napoleon in 1798). In Abyssinia itself, Bulatovich arrived very late; he certainly advanced up to different points where no other European had set foot, but his diplomatic effort was deployed more than 125 years after the notorious James Bruce´s travel.

Worse, Bulatovich failed to realize that the deeply Anti-Christian nature of Abyssinia was the greatest obstacle in his path to promote an exclusive, Christian Orthodox alliance between Russia and Abyssinia. The incestuous character of the Amhara society, so explicitly narrated by Bulatovich, irrevocably placed Africa´s monstrous and alien state closer to the Anglo-French Freemasonic fornication than to the Orthodox Church.

Had he truly focused on the subject, Bulatovich would have realized that his best allies would be the Copts and the Muslims of Egypt. In fact, Bulatovich failure to take facts at face value has cost Russia as much as the case of the Armenians who, although neighboring with Russia and partly belonging to St Petersburg´s authority, were more effectively manipulated by Paris and London during WW I – to their terrible prejudice of course.

I will republish further parts of Bulatovich's book in forthcoming articles, but herewith I make first available a recapitulation of the earlier thirteen (13) articles of the series.

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 this book, which was published by the Russian explorer before 110 years; in and by itself it 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.americanchronicle.com/articles/view/169749)

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.americanchronicle.com/articles/view/169937)

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.americanchronicle.com/articles/view/169997)

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.americanchronicle.com/articles/view/170546)

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.americanchronicle.com/articles/view/170765)

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. There isn´t and there can´t be any Ethiopian nation other the one identified by the Ancient Greeks and Romans as located south of Egypt, which means the Ancient Kushites and Meroites of Sudan, who are the ancestors of today´s brotherly nations, the Oromos, the Sidamas and the Arabic-speaking Sudanese.

6th Article

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

(http//www.americanchronicle.com/articles/view/171658)

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.

In just few paragraphs, he revealed a well hidden reality about the abysmal reality of the Abyssinian society, namely that, despite apparent faith similarities, the Amhara Tewahedo (Monophysitic) Abyssinians are not Christians; in fact, they constitute a desecrated society rejected by all Christian believers, because they practice a generalized fornication which is incompatible with the Christian creed, faith and principles.

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.americanchronicle.com/articles/view/171939

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.

Any incestuous ruler does not make a noble man, let alone king and emperor. In Ancient Assyria and Babylonia, these people were called "son of nobody", and this exactly what all the anti-Christian, incestuous Abyssinian pseudo-kings have been. And wherever there is no noblesse, there cannot be any kingdom.

8th Article

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

http://www.americanchronicle.com/articles/view/172593

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

www.americanchronicle.com/articles/view/172612

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.americanchronicle.com/articles/view/172991

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.americanchronicle.com/articles/view/173353

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.americanchronicle.com/articles/view/173476

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.americanchronicle.com/articles/view/173590

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.

I herewith provide with some examples; Bulatovich employs the misnomer Sidamo (Amhara pejorative term) and – even worse – he uses it, according to what he says, in a recapitulative manner to describe the "Kaffa, Mocha, Kulo, Sidamo, Amaro and Gurage". Bringing under a general cover name different Kushitic and Semitic peoples (f.i. the Kaffa and the Gurage) is totally erroneous. The national name of the Sidama had never been used in a recapitulative and collective manner by either themselves or any other Kushitic nation.

Another mistaken assumption attested in Bulatovich´s text is the falsehood that there had been a 16th century Oromo invasion; this is all due to Amhara pseudo-history, distortion and evil propaganda; it is an imaginative fabrication of the villainous Amhara pseudo-historiographers who invented this theory in order to portray the Oromos as ´late comers´, and – more importantly – to illegally, fallaciously and mendaciously advance claims to Oromia´s (or even Shoa´s and Gojjam´s) territory under terms of anteriority.

The etymology of national names that Bulatovich offers (namely "Kaffa" derives from the word kefu meaning "wicked,") is also totally false: the only wicked (!) are the disreputable, incestuous Amhara pseudo-historiographers.

Another filthy Amhara lie is that the Oromos (mistakenly named Galla by Bulatovich as per the racist Amhara propaganda) called "Sidamo" all the rest ("all Abyssinians"). The Sidamas, the Kaffas and the others are not Abyssinians, and there is no chance in a billion that the Oromos imagined that the Sidamas, the Kaffas, and other Kushitic nations had anything in common with the execrable liars, i.e. Bulatovich´s Amhara interlocutors.

The idea "that the Galla came from Arussi" (misnomer for Arsi) is another shameful and idiotic Amhara lie; this serves the Abyssinians greatly because by "emptying" the South from the Oromos, they try to claim it as ´historically´ theirs whereas they had never crossed those lands in the past – even in their wildest dreams.

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)

From Entotto to the River Baro

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

An account of a trip to the southwestern regions of the Ethiopian Empire 1896-97 by Lieutenant of His Majesty's Life-Guard Hussar Regiment Alexander Bulatovich

Originally published in St. Petersburg, 1897, Printed by V. Kirshbaum, 204 pages

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, entire book 352 pages, Entotto pp. 32-156

Translated by Richard Seltzer (from the 1971 edition)

Ethiopian Church and Faith

The Ethiopian church is under the authority of the Alexandrian patriarch. Abyssinians consider themselves attached to the Alexandrian church by decree of the Nicaean Council, at which it was also decided that they should receive bishops from Alexandria. Thanks to this dependence on the Alexandrian church, the Ethiopian church did not send representatives to the ecumenical councils and separated itself simultaneously from the Alexandrian church and from the rest of the church after the censure of the monophysite doctrine of the Alexandrian patriarch Aba Dioskuros by Pope Leo at the Chalcedonian Council.

Like the Alexandrian church, the Abyssinians consider the Apostle Mark as their enlightener. They acknowledge only five councils, receive bishops from Alexandria, but in spite of this outward unity, they differ from the Copts in many dogmas and in the divine service; and their relationship with the Alexandrian church and the abunas (bishops) they receive from them is rather one of antipathy. The Debra-Libanos religious belief that now predominates in Abyssinia is closer to Orthodox diophysitism than to Coptic monophysitism.

According to Latin sources, the Abyssinians were converted to Christianity by Saint Frumentius. Saint Frumentius was going to India together with Edeziy and Merope, but they were lost in a wreck in the Red Sea. Saint Frumentius found himself at the court of the Ethiopian king. From there he returned to Jerusalem, then was ordained by the Alexandrian patriarch as bishop of Ethiopia, and, returning there, baptized King Abrekh-Atsebakh and the whole nation. The Abyssinians named him Aba Salama.

There are several versions of this story in Abyssinian sources.

In an authentic copy that I have of the Abyssinian Tarika Negest, it is said, "At the time of the reign of Abrekh-Atsebakh, the baptism took place when they were in Aksum.

At this time, there were no Turks. The father of Aba Salama was a merchant. Aba Salama came with his father. At this time, the Ethiopian people in part bowed to the Law of the Prophets and in part to wild animals (baauri). After this, Aba Salama taught them about the descent of Jesus Christ -- the birth, suffering, crucifixion, death, and resurrection. He performed many miracles before them. At that time, they believed in Christian baptism and were baptized. The conversion took place in 343 A.D. and they built Aksum." (R. Basset, Etudes sur l'histoire d'Ethiopie, "Chronique ethiopienne," Paris, 1882, issue No. 30, page 220). In the book Synkysar (a collection of sacred books, arranged according to the day of the year), Frumentius (Frementos) and Edeziy (Adzios) are called relatives of Merope.

One Abyssinian scholar, Alaka Sou Aganyekh, father superior of the church in the city of Gori, recounted to me a completely new version of the Aba Salama story, that has a legendary character. (I cite it since it is very curious.) In Tigre, there was a good man who got sick and died. They washed him and wanted to bury him, but by some indications, they noticed that he wasn't completely dead. They waited three days, but the situation didn't change. Then, on the advice of a wise man, they decided that this was some very important sign and that one should not oppose the clearly expressed will of God. For a large sum of money, they got a blind beggar woman and took her to the dead man. After this the dead man quieted down, and after nine month sand five days the blind woman gave birth to a son whom they called "Fre Mentotos," which means "creation of an unknown guest." In three years his mother died; and in his seventh year, merchants brought him into slavery and took him to Egypt. He spent twelve years there. After this, the man who had taken him to Egypt died himself and, in dying, set the slave free. In four years, after having visited Jerusalem, he returned to Abyssinia.

There, at this time, reigned Abrekh-Atsebakh, who, having found out about his arrival, summoned him to him and began to ask what he had done in Alexandria and Jerusalem. He told about the birth of Christ, the suffering, death, and resurrection from the dead.

The king having given him much money, sent him to Jerusalem in order that, after studying theology there, he could give Abyssinia a new faith. He stayed in Jerusalem for seven years, and in the eighth year was consecrated as a bishop by the Alexandrian patriarch and returned to Ethiopia where he baptized the king and all the people. Aba Salama brought with him 45 books of the Old Testament -- Billugat -- and 36 books of the New Testament -- Hadisat -- translated by him to the Ethiopian language.

After the death of Aba Salama, in 383, Abyssinia continued to receive its bishops from Alexandria and was under its influence.

Together with the Alexandrian church it separated itself from other churches, but this separation took place imperceptibly for Abyssinians and they were not responsible for it. The spiritual influence of the Alexandrian church was strong in Abyssinia. The works of Alexandrian theologians played a large role in this case. The works of Aba Dioskuros were translated into the Ethiopian language and his fate was explained as an unjust persecution by Pope Leo. In their eyes, Dioskuros was a martyr since they only knew one side of the dispute.

After the moderate monophysite teaching of Dioskuros, there appeared in Abyssinia the more extreme teaching of Eustaphy. It got most of its followers in western Ethiopia -- Gojjam Both new teachings penetrated Ethiopia from the west and north and spread more in these parts. The south preserved its original apostolic faith, the apologist and the interpreter of which was the most revered saint in Abyssinia Abuna Tekla Haymanot. I consider it my duty to dwell on him at greater length.

The time of Tekla Haymanot coincides with the return of the imperial throne from the dynasty of Zagye to the dynasty of Solomon. According to Abyssinian sources, he was born in 1350 and died in 1443. Here is how the life of Saint Tekla Haymanot is described in Synkysar. The Abyssinian scholar Dabtara Sou Aganyekh translated Synkysar to the Amharic language and wrote it down for me.

Abuna Tekla Haymanot came from the tribe of Levi, from Azariya, a Jewish high priest, sent by Solomon to Abyssinia together with Menelik. The father of Tekla Haymanot, Tsara-Zaab, was a priest in the vicinity of Tisa in the province of Bulga, which belongs to Shoa. His mother was Egzioharaya. Both of them were married for a long time and had no children. At this time, King Matolome (in all probability not pagan, but Jewish) arrived from Damot and abducted the wife of Tsara-Zaab. He liked her and decided to marry her. On the way, he sent word to his people about his decision and ordered them to prepare a marriage feast with 10,000 oxen, 20,000 sheep, lots of injera, beer, and mead.

Egzioharaya cried day and night, and prayed to God and on the day of the wedding when she had already put on her wedding dress, she saw Archangel Michael with sword in hand. He took her to the church where at this time her husband was serving dinner. From church they returned home, and on this day she conceived a son, who was born after nine months and five days on the 24th of Tekhsas (December 19). They called him Tekla Haymanot. At the moment of his birth, light filled the whole house. On the third day, when they anointed the mother with oil, the whole house was filled with fragrance. In the third year, they sent Tekla Haymanot to church to study and in four years he was consecrated as a deacon. After this, he was consecrated as a monk -- "put on monastic belt and hood" as the Abyssinians say. His spiritual lineage is as follows. Saint Anthony put on the hood and belt by order of Archangel Michael. Anthony ordained Aba Markariy, who ordained Aba Pakhomiy, who ordained Aba Aragaui, also known as Zamikael. Aba Aragaui ordained Aba Krystos Bezana. Krystos Bezana ordained Aba Maskal Moa. Aba Maskal Moa ordained Aba Iokhani, who ordained Iisus Moa, who ordained Abuna Tekla Haymanot.

At first, he was in Haik, then in Debra Damo, and then he founded the monastery of Debra Libanos, where he stayed to the end. His life story is filled with descriptions of miracles performed by him. Abyssinians claim that on his spine there were six wings, thanks to which he flew four times to Jerusalem. In four days, on his return for the third time from Jerusalem, he resurrected someone who had died twelve years before. In Damot, he in one day resurrected a thousand men. In Haik, he fasted for seven years, standing in one place without food and drink. In the sixth year, one of his legs broke and one wing was burnt by a wax candle, but he put a piece of wood under the leg and continued to stand. In the seventh year, he saw the Lord in the clouds. And the Lord told him to ask for whatever he wanted.

Tekla Haymanot asked for three things: first -- for Ethiopia and all pious people who were there -- that God forgive them, for his sake; second -- for the monastery of Debra Libanos -- that God illuminate the whole place where it stands; third -- for the kings of Ethiopia from the family of Solomon -- that God bless them and keep the throne in their hands. In four days at the end of his fast, he flew again to Jerusalem and, having returned from there to Debra Libanos, he extracted water from a stone with a cross, and to this day this spring has healing powers and masses of ill people, both Abyssinians and Gallas, gather there.

From this story it is evident how much the personality of Abuna Tekla Haymanot is legendary. It is known for certain that he was in holy orders ychygye -- head of all monasteries, that he founded the monastery of Debra Libanos, and that he served as an apologist of the faith in the spirit of Orthodoxy. His relics to this day are preserved in un-decayed form and are greatly revered.

Thus we see in the Ethiopian church three successive influences: remnants of the original apostolic faith (the teaching of Tekla Haymanot), the extreme monophysitism of Eustaphy, and the moderate monophysitism of Dioskuros. In the sixteenth century, there appeared in addition the Catholic influence of Portuguese Jesuits. From this time, disputes of faith began in the Ethiopian church, which led to bloody wars.

Political questions became associated with questions of faith, and this or that dogma became the catchword of this or that party. At one time, Catholicism triumphed, but not for long. It was superseded by the extreme monophysitism of the Gojjam Eustaphiants, who believed the human nature in Christ is special and not material like other men. Eustaphiants were superseded by followers of the Debra Libanos doctrine, and they in their turn were replaced by Tigreans who were followers of Dioskuros, the so-called faith of the knife -- Kara Haymanot. These last believe that the humanity in Jesus Christ is absorbed by his divinity.

The disputes in the Ethiopian church have been remarkably well described, the action of Catholic and Protestant missionaries has been well characterized, and the conditions of missionary work in Abyssinia have been recounted in a book by our well-known professor of the Ecclesiastical Academy, V. Bolotov -- Some Pages from the Church History of Ethiopia, published in 1888. The only point for which I did not find confirmation is the belief in three births of Jesus Christ, which he attributes to the Debra Libanos doctrine, and his assertion this doctrine differs in this regard from the party of Kara Haymanot, which recognizes two births.

I have in my hands a Debra Libanos book of catechism, Emada Mistir, given to me by their ychygye. I spoke with many Debra Libanos scholars, and they all quite definitely told me that they recognize just two births. I suspect that they may have formerly believed in three births, and I think that the conclusion drawn by Mr. Bolotov from foreign sources, was, it must be, a mistake of the authors of those other works. The struggle of the three doctrines ended with the triumph of the Tigrean doctrine -- Kara Haymanot or moderate monophysitism. Emperors Tewodros II and Yohannes IV professed this faith. Coptic bishops also were followers of that faith. Emperor Yohannes definitively gave this faith the upper hand. The doctrine of Eustaphy was judged heretical and ceased to exist any longer. (There are only secret adherents in Gojjam). The followers of the Debra Libanos doctrine -- all Shoa -- kept their former faith, so that now this question is in the following position. Under Yohannes, Menelik attended the council called by Yohannes to discuss the dogmas and formally joined the moderate Kara Haymanot monophysitism of the Tigreans. But in his soul, he remained a believer in the Debra Libanos doctrine. The Empress Taitu, who is very interested in questions of faith, since she is of Tigrean origin professes Tigrean monophysitism. Abunas, Coptic bishops, are monophysites.

All monks of the order of Abuna Tekla Haymanot (and now this is the only monastic order in Abyssinia), all Shoa, and the ychygye -- all of them are followers of the Debra Libanos doctrine, professing if not complete diophysitism, then, in any case, very moderate monophysitism, which in its dogmas differs very little from Orthodoxy. Menelik doesn't raise questions of faith, leaving them open. Since a numerous majority adhere to Debra Libanos and their clergy grow in strength, I think that the Debra Libanos doctrine is prevailing. The six demands which the church makes on a Christian are:

1) to go to mass on Sundays and holidays;

2) to fast on Wednesdays and Fridays for the duration of four fasts;

3) to confess once a year;

4) once a year, come what may, to receive the Eucharist;

5) to give alms; and

6) to not arrange feasts and not get married at unauthorized times.

The seven sacraments of the church are the following:

baptism -- maternek,

anointing -- miron,

receiving the Eucharist -- kurban,

confession -- manazaz,

extreme unction -- kyba kedus,

entering priesthood -- ekakhat shumat, and

marriage -- bakhyg magbat.

The Holy Scripture includes 45 books of the Old Testament (Biluyat) and 36 books of the New Testament Hadisat). These 36 books are the following: 4 gospels, 8 synodic books (decrees of apostolic councils), 14 letters of Apostle Paul, 3 letters of John, 2 letters of Peter, 1 letter of James, 1 letter of Jude, the Acts of the Apostles, and decrees of two ecumenical councils.

In addition, books inspired by God include the essence of the works of John of Damascus [Golden Mouth], of Vassily [Basil] the Great, of Marisakhak, of Efrem, of Aragaui, of Manfasaui, and several others.

The collection of all the holy books of the Ethiopian Church is Synkysar. It looks like a huge calendar with saints and works of some of the fathers of the church corresponding to each day.

Each Abyssinian year has the name of one of the evangelists in order. The first year after leap year is Matthew, the second Mark, the Third Luke, and the fourth (leap year) is John. Their counting of years is eight years behind ours. Right now for them it is 1889 Matthew. They have 365 days in a year, except 366 in leap year. The year is divided into 12 months of 30 days each and, in addition, there is a remainder of 5 or 6 days. The year begins on September 1. There are monthly and annual holidays.

I'll briefly describe their calendar:

September -- Maskarem, 30 days

1st -- Saints John Raguil, Iov, Bartholemew

5th -- Abuna Gebra Hyyauat

6th -- Aba Pataleon

7th -- holiday of the Holy Trinity

10th -- birth of George

11th -- Hanna

12th -- holiday of Archangel Michael

14th -- Stephen

16th -- Kidana Mykhrat

17th -- Maskal (Holy Cross Day)

18th -- Aba Eustatios

19th -- Archangel Gabriel

21st -- holiday of the Mother of God

23rd -- holiday of George the Victorious

24th -- holiday of Abuna Tekla Haymanot

25th -- Mercury

27th -- Madhani Alem (holiday of the salvation of the world)

29th -- Baala Egziabeer (the Lord's holiday)

30th -- John

Tykymt, 30 days

4th -- Abrekh-Atsebakh, king of Aksum (who had Ethiopia baptized)

5th -- Abo (a highly revered saint)

6th -- Pataleon

7th -- holiday of the Holy Trinity

11th -- Anna, Fasilyadas, Klavdiya [Claudia]

12th -- holiday of Archangel Michael, Matthew the Evangelist

14th -- Abuna Aragaui

17th -- Stephen

21st -- holiday of the Mother of God

22nd -- Luke the Evangelist

23rd -- holiday of George the Victorious

25th -- Abuna Abib

27th -- Madhani Alem (holiday of the salvation of the world), Aba Tekla Maryam

29th -- Baalye Wald (holiday of the Son)

30th -- John

Hedar, 30 days

1st -- Raguil

6th -- Kissakuan

7th -- holiday of the Holy Trinity

8th -- holiday of cherubim and seraphim

11th -- Anna

12th -- Michael

13th -- legion of angels

15th -- Minas

17th -- Saint Waletta Petros

18th -- Apostle Philip

21st -- holiday of the Mother of God

23rd -- holiday of George the Victorious

24th -- heavenly host

25th -- Mercury

26th -- Samaatata Nagyran

27th -- holiday of the salvation of the world

29th -- holiday of the Son

Tekhsas, 30 days

1st -- The prophet Ilya [Elijah]

4th -- Apostle Andrew, Abuna Tekla Alfa

12th -- Archangel Michael, Aba Samuil [Samuel]

15th -- Aba Eustaphy

19th -- Archangel Gabriel

21st -- holiday of the Mother of God

22nd -- Daksios

23rd -- holiday of George the Victorious, David

24th -- holiday of Abuna Tekla Haymanot

27th -- holiday of the salvation of the world

28th -- Gehenna

29th -- birth of Christ [Christmas]

Tyr, 30 days

3rd -- Libanos

4th -- John the Thunderer

6th -- Galilee

15th -- Kirkos the Younger

18th -- George the Victorious

21st -- holiday of the Mother of God

29th -- the Lord's holiday

Ekatit, 30 days

8th -- birth of Simeon

10th -- Jacob [or James] Alfeev

16th -- Kidana Mykhrat

21st -- holiday of the Mother of God

29th -- the Lord's holiday

Magabit, 30 days

5th -- Abuna Gebra Manfas Kedus

8th -- Matthias, Haria

10th -- the Lord's cross

12th -- Archangel Michael

21st -- holiday of the Mother of God

23rd -- death of George the Victorious

24th -- holiday of Abuna Tekla Haymanot

29th -- the Lord's holiday

30th -- Mark

Miazia, 30 days

7th -- holiday of the Holy Trinity

12th -- Archangel Michael

17th -- Apostle James

19th -- Archangel Gabriel

21st -- holiday of the Mother of God

23rd -- death of George the Victorious

24th -- holiday of Abuna Tekla Haymanot

29th -- the Lord's holiday

30th -- Mark

Gynbot, 30 days

1st -- birth of the Mother of God; Yared, teacher of Ethiopia

5th -- Abo

12th -- Archangel Michael, John of Damascus [Golden Mouth], death of Abuna Tekla Haymanot

21st -- holiday of the Mother of God

23rd, 24th, 25th -- days of the holiday of the Mother of God

26th -- Apostle Foma [Thomas?]

28th -- Emmanuel

29th -- holiday of the Son

Saniye, 30 days

8th -- holiday of the Mother of God

12th -- Archangel Michael, King Lalibala

20th -- Hyntsata Biyeta

21st -- holiday of the Mother of God

23rd -- George the Victorious, Solomon

27th -- salvation of the world

29th -- the Lord's holiday

30th -- John

Hamlye, 30 days

2nd -- Faddey [Thaddeus]

5th -- Peter and Paul

7th -- holiday of the Trinity

8th -- Abuna Kiros, Abo

10th -- Nathaniel

12th -- Michael

17th -- Aba Garema

18th -- Jacob [or James]

19th -- Archangel Gabriel

21st -- holiday of the Mother of God

29th -- the Lord's holiday

Nakhasye, 30 days

1st -- holiday of the Holy Virgin

3rd -- Queen Sophia

10th -- Council of 318 fathers of the church

11th -- Anna

12th -- Michael

13th -- the Lord's Transfiguration

16th -- Felseta (Assumption of the Mother of God)

17th -- death of George

18th, 19th, 20th, 21st -- holiday of the Mother of God

23rd -- George

24th -- Abuna Tekla Haymanot

27th -- salvation of the world

28th -- Abraham, Isaac and Jacob

29th -- the Lord's holiday

30th -- John

Pagume, 5 or 6 days

3rd -- Archangel Raphael

Nine annual holidays of the Lord are the following: baptism [Epiphany], resurrection from the dead [Easter], Ascension, the descent of the Holy Spirit on the Apostles [Pentecost], Palm Sunday, birth of Christ [Christmas], Transfiguration, Feast of the Purification, and Holy Cross Day.

There are 33 holidays of the Mother of God.

Over the year, there are four major fasts which are comparable to ours in time and duration, except for Lent, which lasts for eight weeks. They also fast on Christmas Eve, Epiphany, and the day of the beheading of John the Baptist. Two weeks before Lent there is a minor fast, which lasts three days -- Wednesday, Thursday, and Friday. In addition, they fast every Wednesday and Friday.

A fast consists of not eating meat, eggs, or milk. On usual Fridays and Wednesdays, those who are fasting do not eat anything until afternoon, and for Lent on Wednesdays and Fridays they do not eat anything until sunset. Ardently pious people do not eat anything at all on Fridays and Saturdays.

The Abyssinian church is very rich in holy traditions. For example, they have preserved the names of the two thieves crucified on the right and left sides of Christ. They are named Titos and Koridos. The name of the soldier who pierced Christ with a spear is Longinos. Anna, the mother of Mary, was the second wife of Ioakim, who inherited her from his brother. They consider, as far as I can understand, that James and John are relatives of Jesus Christ, children of the first wife of Joseph.

By tradition, the gall which they gave Christ to eat on the cross was the gall of an elephant.

The Abyssinian Creed is literally the same as ours. They do not make the sign of the cross during prayer. In those rare times when I saw them make the sign of the cross, they did so in the most diverse ways -- courtiers with one finger raised high, squeezing the rest of the fingers in a fist, crossed from left to right; clergy who had been in Jerusalem crossed themselves in the Orthodox manner.

The worship service of the Abyssinians differs from ours.

Services are as follows: performing of the seven sacraments, midnight and morning vigils, and prayers. I did not see all the sacraments performed, and it was very hard for me to find reliable witnesses about the method of their performance.

Consecration to ecclesiastical rank is performed at the end of mass. The abuna (bishop) goes to the altar. (During this same mass he stands facing the king's gates, beside the ychygye, to the right of the emperor). There he, apparently, lays hands on those to be consecrated. I'm afraid I am mistaken, but it seems that the whole ceremony of performing the sacrament consists only of this.

The sacrament of marriage consists of those who are betrothed receiving the Eucharist together. (I also do not guarantee that this ceremony is limited just to this).

The sacrament of confession consists of confessing one's sins to a priest.

The sacrament of baptism consists of the parents of the infant, together with his god-parents, bringing him -- if he is a boy, on the fortieth day, and if a girl on the eightieth day -- to the church where he at first is baptized and anointed and then, after mass, receives the Eucharist. Judging by what one Abyssinian priest told me, the sacrament of baptism, is performed in the following manner: when the infant is brought into the church by his parents and by his godfather and godmother, the priest, serving together with a deacon, consecrates the water.

Before the consecration, they read the Creed; letters of Apostle Paul; the Gospels; the 50th, 68th and 123rd Psalms; and then the prayer of the Mother of God. The water is scented with incense spread with a censer and is blessed with a cross. Having taken the infant, the priest says, "I believe in one God the Father. I believe in one God the Son. I believe in one God the Holy Spirit." Then the deacon, having taken the infant, bows with him down to earth three times in the primary directions of the world, saying: "I bow to the Father. I bow to the Son. I bow to the Holy Spirit." Then they pour water on the infant three times, in the name of the Father and the Son and the Holy Spirit. After the baptism, they anoint him with myrrh, just as among us, and then after mass they give the Eucharist.

Some writers assert that the Abyssinians consider it necessary to be baptized each year, and that this takes place on the Holiday of Baptism. This is totally wrong, since in their catechism and Creed it is definitely stated that baptism can be performed only once. This error was made because the pouring of holy Jordan water must have made the Jesuits think of baptism. I personally witnessed the blessing of water on the Holiday of Baptism, and a priest three times poured water on my head. But no one thought to consider this a ceremony of baptism.

The sacrament of Eucharist takes place during mass. Mass is called kedasye, and Eucharist is called kurban. They have 14 masses. These include masses of Jesus Christ, the Mother of God, and the twelve apostles; in addition to which, there are the liturgies of John of Damascus [Golden Mouth], Vassily [Basil] the Great, and Gregory the Theologian. The liturgy consists of only one part -- the liturgy of the faithful. There are no liturgies of catechumen and offertory. The gifts are prepared at the end of the all-night [vespers and matins] mass. Communion bread is baked of leavened wheat dough in the form of large round flat cakes, the surface of which is notched into small squares with lengthwise and transverse cuts. They do not use wine. In its place, they moisten dried grapes and squeeze the juice from it. Grapes are obtained from Gondar. The wheat flour is ground at the church itself by some innocent boy. The liturgy must be served by no less than five clergymen -- two priests and three deacons. There can be seven, nine, or 12 clergymen, but never less than five. The whole mass is sung by priests and deacons, without the participation of the choir. Only once, after the consecration of the holy gifts, when the prayer for the whole world is spoken, the choir sings Ekzio maren (Lord have mercy). The giving of the Eucharist is performed in both forms. At first one of the priests offers the body, having separated a square with his fingers. Then he offers the blood. The gifts are carried in by all the clergymen through the western doors.

On this occasion, a deacon rings a little bell and all fall on their knees. The gifts are also carried back out through the western doors.

The liturgy of John of Damascus [Golden Mouth] differs, as far as I could tell, from our liturgy of John of Damascus. First there is no liturgical prayer. In all probability the liturgical prayer is a later addition made by the Byzantine church. There is likewise no liturgy of the catechumen. As for the rest, apparently, there is much similarity to ours. At the consecration of the holy gifts, the clergymen mourn for the suffering and death of Jesus Christ. For the most part, the clergymen are completely carried away in spirit to the events they are mourning.

Matins together with the midnight service precede mass. The service begins at two to three o'clock in the morning and continues until sunrise, when mass begins. Kidan consists of the reading of books of the Old and New Testaments and singing by a choir of debtera.

At times, a priest and deacon go out from the altar with a censer and crosses. The Gospel is read by one of the priests. After mass, there is some kind of public prayer. All the priests and deacons who are serving go out from the altar with crosses and censer and stand silently in front of the king's gates facing the people. A choir of debtera sings an improvisation in honor of the emperor, then in honor of the holiday, and in honor of the Holy Mother of God. For the most part, the alaka (father superior of the church) improvises; the choir repeats his words or sings the refrain haile (glory) or haleluya (hallelujah). If the improvisation is successful, then all those gathered round approve it, saying "Malkam, malkam" ("Good, good"). The singers get more and more enthusiastic.

They sing while swinging in beat with their whole body, ringing copper rattles and beating in time with staffs on the ground.

The movement becomes more and more energetic. The beating on drums becomes more frequent and louder. The singers leave their rattles and clap their hands. Some squat and act like ducks [pochards], describing a cross with the movement of their heads.

The priests, standing in front of the people, also sing. Some of the debtera go to the middle of the circle, making smooth and graceful steps and swinging a staff in time to the music. The oppressive heat becomes dreadful. Sweat pours in torrents from the singers. But all are terribly electrified. The religious enthusiasm is enormous. And there are not at this moment any other than purely religious sensations. But now the singing stops abruptly. One of the debtera goes around to all who are present and, dividing them into groups, designates to each a saint to whom to pray. He goes around thus several times until he has enumerated all the saints. After this, a priest says some prayers which end with the prayer "Our father" (Abuna zasamayat) and lets the people go. Leaving, each considers it his duty, just as when arriving, to kiss either an icon or the door of the church.

Many are inclined to condemn the Abyssinians for their "holy dance." But in the form in which it takes place among them, there is nothing immoral about this dance. It is only an expression of the highest degree of religious enthusiasm.

Somewhere I read that the Spanish also have holy dances. Among the Abyssinians, the dances appear to be a legacy of paganism.

The worship service on major holidays differs from the usual one only in the greater length of the songs after mass. For christening, the church is carried in a tent to the Jordan and all the local inhabitants arrange themselves in a camp around it.

On Holy Cross Day, a religious procession is performed around six high, upright stacks of firewood, stuck into the ground, which are then set on fire at night.

The structure of the church itself is different among them from among us. The altar is in the middle of the church and looks like a separate square room or house. In some churches, the walls of the altar are painted with icons, on which the Abyssinians never give their saints black skin, but rather the color of the faces on the icons is always yellow. In the altar, there are four gates from the primary directions. Some altars only have three gates -- northern, western, and southern.

Sometimes the gates are made double in each of the four primary directions. The credence [altar] is partitioned off with curtains. The gifts are always brought in and taken out through the west gates. Worshipers arrange themselves in the church in the following manner. In the capital, opposite the king's gates to the left stands the emperor, to the right the abuna (bishop) and the ychygye (head of all monasteries). Behind them stands a choir of debtera. During mass, the father superior of the church stands right at the king's gates; at the end of mass, he goes tothe choir. The men arrange themselves on the northern and western sides; the women on the southern, separated from the men by a curtain. And on the eastern side stand the priests and monks and those clergy who are not taking part in the choir.

There are always many men and women behind a fence. These are people who did not keep known rules and, considering themselves unclean, do not have the right to enter the church.

Holy vessels and church utensils used in the divine service are the following:

Communion cup -- for the most part, a glass cup.

I did not see a paten.

The lamb is carried out on a large dish (what kind I was never able to find out). They carry it out covered with large silk shawls, just the same as they carried it out the day before a baptism, when the church moves into a tent. Then the Abyssinians call it tabot. Isn't this the tabot mentioned by many who have written about Abyssinia, some of whom assert that it has the form of a box and others of a board? It seems to me most probable that the tabot among them plays the role of communion cloth and substitutes for the paten.

The church spoon is for the most part silver. There is no duplicate. They separate pieces of the lamb by finger.

The gifts are covered by large silk shawls.

The church utensils consist of parasols, censers, crosses, staffs, little bells, rattles, and drums. Parasols play a very important role. They are unfurled above the holy gifts. Little bells are rung when the holy gifts are carried in. The censer is very large, made of fretted copper with attached bells. During the exits, a deacon leaves with the cross, and a priest with a censer. They stand in front of the king's doors, face to face and turn around one another three times, bowing. During this time, the priest swings the censer. The staff consists of a long cane stick with an iron or other kind of cane-head. It serves for resting the shoulders on it during the service. It is about two arshins [56 inches] long. The rattles are similar to a very long tuning fork; among its prongs on the transverse pivot are hung copper ringlets. Their drums are very long. They beat them with the palms of their hands, while sitting on the floor. On the roofs of churches, they make crosses out of ostrich eggs embedded on reeds. In recent times, in some churches there have appeared bells, but the Abyssinians still do not know how to ring them.

The clothing of priests consists of a long silk shirt; and over it, a silk chasuble, which extends to the knees, is worn on the shoulders. For the most part, there are hoods with tassels behind these chasubles. The dress of deacons is similar to that of priests, with the difference that priests' heads are covered with muslin and the deacons' heads are clean shaven. In ceremonial worship services, priests and deacons put silver, gilded headgear in the form of crowns on their heads. This headgear is in different shapes for deacons and for priests.

Those who perform the divine service are obliged to change all their clothes, and they do not have the right wear these clothes outside the church. They serve barefoot.

The ecclesiastical ranks of the Ethiopian church are as follows: deacon, kes (priest), komos, kiros, episkopos, papas, and likapapas.

The likapapas is the Alexandrian patriarch. The papas is the metropolitan, Abuna Mateos, one of the three abunas in Abyssinia.

Two abunas have the rank of episkopos -- Abuna Petros and Abuna

Lukas. (At the time of Emperor Yohannes, Abuna Petros was the metropolitan). Ychygye Gebra Selassie has the rank of kiros.

All father superiors of monasteries and other high church figures have the rank of komos.

There are now three abunas in Abyssinia, of whom Mateos fulfills the duties of metropolitan and the others -- Petros and Lukas -- the duties of bishops. They arrived in Ethiopia at the time of Emperor Yohannes, together with a fourth abuna, Markos, who died. Emperor Yohannes intended to divide the whole empire into four kingdoms and to establish a diocese in each. The bishop of Tigre carried out the duties of a metropolitan, but with the ascension of Emperor Menelik, that duty shifted to the Shoa bishop. For each of these bishops, Yohannes paid the Alexandrian church 10,000 talers.

The duties of the bishops consist almost solely of ordaining for church posts. Sometimes during agitation over important church questions, the bishops send circular messages throughout the diocese. But this happens very rarely. In normal times, they live on their lands, rarely going to the capital. And when they do go to the capital, they are never at court, except for one occasion -- the holiday of Maskal (Holy Cross Day). In case of need, the emperor himself goes to them.

The relationships of the bishops among themselves are strained. They openly do not agree with one another on many questions. For instance, Abuna Petros strongly condemns Abuna Mateos for taking money from those who are being ordained.

Relationships of the Abyssinian clergy to the abunas are very hostile. They call the abunas mercenaries. The current metropolitan by far does not stand on that moral height which is demanded by his high position. Nonetheless, he has great importance.

The highest church figure after the abunas is Ychygye Gebra Selassie. With the rank of kiros, he is the father superior of the monastery of Debra Libanos and is the head of all monasteries and the head of all monks of the order of Tekla Haymanot. This old man is a very sympathetic and is loved by all. He also serves as confessor of the emperor. From the very beginnings of Christianity in Abyssinia, an ychygye has existed together with abunas. Saint Abuna Tekla Haymanot was also ychygye. The ychygye owns large lands. They do not have the right to ordain those who perform the divine service. In Aksum, the father superior of the cathedral church there carries the title of nabr hyda. This title derives from High Priest Azariy, who was sent by Solomon together with Menelik. He has the rank of komos. His duty is to preserve the Ark of the Covenant, which was brought by Menelik from Jerusalem, as if it still existed to this day.

The father superior of all the churches in Gondar carries the title of akibe saat. He also has the rank of komos. The head priests in large monasteries are called kes hatse, They, just like mamhyry, who are the father superiors of these monasteries, have the rank of komos. Kes (priests) are ordained when they have reached maturity and are already married. Before ordination they undergo something like an examination. Priests must be married in the church ceremony; and in view of this, they all take as wife the very youngest girls. Deacons are boys from eight to twelve years old. Those who have been prepared for a clerical vocation, but then for various reasons are not ordained as priests nor as deacons and who do not become monks, stay in churches, constituting a special class reminiscent of ancient scribes. They are called debtera (scholars). Their duties in the church consist of singing. One of them is selected as the head of he church and of church property. He likewise designates who of the priests and deacons serves. (In this regard, they are extremely punctilious. Only those priests serve who are notable for their irreproachable behavior.)

Monasticism in Abyssinia is very widespread. Formerly, there were two orders: the order of Saint Tekla Haymanot and the order of Eustaphy. The latter was in Gojjam. But now this order apparently does not exist. There are monks who are itinerant, and others who live in the world, and others who live on the summits of cliffs in monasteries. There are also nuns.

Abyssinian monks are notable for their asceticism. In general, the clergy have many good qualities. They have a very strong influence on the people. They always take on the role of supporters of the weak and as peacemakers. Each church has the right of sanctuary. In civil relations, each church represents itself as an independent entity. Each church owns land, which is worked by its peasants and serfs. It is surrounded by a whole ecclesiastical settlement -- all the priests, monks, debtera, and deacons who live at the church and are fed by its means. Each church has no less than 50 clergymen. All of this is administered by one of the debtera, called the "alaka."

In the Ethiopian church there remain several vestiges of ancient Judaism. They circumcise children -- boys at seven days, and girls at fourteen days. They only eat meat that has been slaughtered in a well-known way and, without fail, by a Christian. And they categorize animals clean and unclean.

There is almost no Abyssinian who has not dreamed about Jerusalem. Scarcely should a convenient occasion arise, and they would go there with joy -- for the most part, without any means, dooming themselves to every hardship of the road. To bathe in the River Jordan, to drink the water of the Jordan, to bow down at the Lord's tomb -- that is the secret dream of almost every Abyssinian. In Jerusalem, they have a church and a monastery with it. I found there about 100 pilgrims. But the position of Abyssinians in Jerusalem is sad. They formerly stood at the entrance of the Armenian church and received some food-stuffs from it. They also had a cemetery in common with the Armenians.

On the grounds of the Alexandrian Copts, they built a church with their own money. In recent times, they separated themselves from the other churches and declared themselves to be independent. In view of this, the Armenians took away their cemetery, and the Copts do not let them into the church which they had built with their own means. The Abyssinians themselves do not have enough experience in the conduct of business with the Turkish government, which is extremely complicated due to the constant disputes of the various churches among themselves. The position of the Abyssinians is lamentable. They do not have their own representative, and none of the representatives of the other powers, who do not have direct orders to do so from their governments, will take care of the Abyssinians. Their material position is also very sad. They receive in all about 1000 rubles a year -- 500 from the Emperor and 500 from Ras Makonnen. I dare say that Russia could, without damage to itself, take on the moral support of the Abyssinians in Jerusalem and render them strong material help. For this there is no need for concluding treaties, since any such treaty would be seen as a protectorate over Abyssinia. From what has been said above, it is evident that there are very few important differences in dogma between our church and the majority of Abyssinians. Therefore, the union of our churches is very possible in the not too distant future.

And in this sense, we must begin to influence Abyssinia from Jerusalem and not by sending missionaries to Abyssinia. This would arouse the sympathy of the people on our side, thanks to our support and care for them there in Jerusalem, where they above all need it. This would instantly be felt by all Abyssinia, after which it wouldn't be hard for us to complete the rest. Likewise, those who want to prepare themselves for missionary activity in Abyssinia should study the Abyssinian language and their theology in Jerusalem. The union of the churches presents for the Abyssinian government a direct material interest. It would be much more advantageous and agreeable to them to have bishops supplied to them from Russia or even to have the ability to supply themselves, than to pay the Alexandrian patriarch tens of thousands of talers from their treasury.

Note

Picture: Wolde Tadika

From: http://www.samizdat.com/bulatovichphotos/illustrations/Wolda%20Tadika.jpg