Читать книгу The Barefoot Emperor: An Ethiopian Tragedy - Philip Marsden - Страница 10

In 1863, Emperor Tewodros wrote in a letter to the French vice-consul: ‘Having heard reports from the time I was born until I reached maturity, being told over and over again that, by the power of God, there are in Europe, in the countries of the Europeans, those whose governments do not fall, who lack nothing in terms of law and order, in whom there is no deceit, by the power of God, I was very happy.’

From the start, contacts between Ethiopia and Europe were characterised by impossible expectations. Europeans came to the country with their own lofty ideas. They thought the emperor was an all-conquering Christian potentate (Prester John and his seventy vassal kings), or they wanted to locate the source of the Nile (a certain bog to the south of Lake Tana), or they came to hunt wild beasts, collect exotic flowers or correct the religious delusions of the country’s Christians. The Ethiopian emperors had their own hopes of the visitors. They wanted Christian solidarity, support in their wars, and technology – in short, they wanted guns.

The very first official visit from Europe set the pattern. One night in 1520 a small band of Portuguese arrived at the hedge outside the camp of Emperor Lebne Dengel with a letter of friendship for ‘Prester John’. The emperor refused to admit them. In frustration, a couple of the Portuguese raised their guns to the stars, and fired.

At once a messenger appeared: ‘His Majesty asks, how many guns do you have for him?’

‘We have three or four muskets and those for our own use.’

The emperor still refused to see them.

A few years earlier, the Ottoman Turks, under Sultan Selim the Grim, had conquered Egypt, received the keys of Mecca and with money and weapons spread their influence on down the Red Sea. They encouraged the emirates of the coast to annex Christian Ethiopia. Having no port, the Ethiopians found it hard to obtain arms to defend themselves. Now these Christian foreigners had come to see the emperor, and all they brought him was a useless letter.

In the end, Lebne Dengel did consent to see them and at once asked them ‘Do the Turks have good bombards?’

‘As good as ours,’ replied the ambassador. ‘We are not afraid of the Turks. We are valiant in the name of Jesus Christ.’

‘Who taught the Turks to make bombards?’

‘The Turks are men. They have skills and knowledge.’

And so it went on. The Portuguese ambassador wanted only to read out his letter from King Manuel I, and return home. But now he had admitted them, the emperor wouldn’t let them go (thereby establishing another pattern of the Ethiopian court – the detention of foreign visitors).

‘You have only just arrived,’ the emperor said. ‘You have seen only a fraction of my kingdom. Play your spinet for me. Dance.’ The ambassador danced.

A few days later Lebne Dengel asked for a musket demonstration. There were more requests, and as the days became weeks, the Portuguese grew uneasy. In the end it was six years before they were allowed to return to the coast. During that time the emperor gained from them just two swivel guns.

Three decades later in, 1557, the Turks finally occupied Massawa. Their plans to add Ethiopia to the Ottoman Empire were checked less by military means than by the Christians’ own natural defence, the highlands. For the next three hundred years, until the time of Tewodros, the Red Sea port of Massawa – Ethiopia’s gateway to the outside world – was governed by Muslims.

Meanwhile Spanish and Portuguese Jesuits had remained in Ethiopia, and early in the seventeenth century managed to persuade Emperor Susenyos to abandon fifteen hundred years of religious teaching, forsake the Christology of Alexandria and come over to Rome. Susenyos had underestimated the convictions of his subjects. The country collapsed into civil war. ‘How long,’ cried his people, ‘shall we thrust our swords into our own bowels?’ Susenyos abdicated and the Jesuits were expelled. There was great rejoicing: ‘At length the sheep of Ethiopia freed from the bad lions of the West!’ Disgust for Europeans was so intense that it drove the Ethiopians to arrange a treaty with the hated Muslims of Massawa: they agreed to prevent any European Christians from reaching the highlands. When the Ethiopian emperor received from the coast the stuffed heads of some French and Italian Capuchins, he knew he had found a reliable ally. Secure from both Turks and proselytising Christians, the Ethiopians remained isolated in the fortress of their mountains, free to pursue their own internal squabbles.

In 1798, Napoleon’s occupation of Egypt brought a new era of European power to the Middle East and introduced to Egypt the restless spirit of the Enlightenment. Twenty years later the Egyptian ruler, Muhammad Ali, pushed southwards down the Nile. For decades, pressing at the lowlands around Ethiopia, Egyptian forces made periodic forays into the mountains. Conquest by Egypt was the most persistent outside threat to Ethiopia during the nineteenth century.

The young Tewodros never forgot the encounter he had on the edge of the Sahara desert. In March 1848, as a warlord, he and his thousands of followers moved against the undermanned garrison at Dabarki. They were destroyed. The Egyptians had been well-drilled and well-armed. They also had two cannon. The guns turned Tewodros’s forces more effectively than 20,000 men and established in him a lifelong yearning for artillery.

At the same time, on the coast, France and Britain had shipped their perennial rivalry to the Red Sea. As Ottoman power declined and the port of Massawa grew sleepier, so the two European states found a new cause to fight over – access to India and the Far East. The existence of Christian Ethiopia just inland lured a new generation of European envoys and adventurers.

Two hundred years after the expulsion of the Jesuits, a young Englishman reached the highlands and conceived the idea of Anglo–Ethiopian contacts. It was the tentative start of a relationship that would stumble on through years of inertia, calamity and ignorance, grow stronger through expediency and expressions of mutual love, stumble again through bereavement, suspicion, muddle and imprisonment before entering the arena of its bloody dénouement, some twenty years later, amidst the dark basalt cliffs of Meqdela.

* Ethiopian time is measured from dawn: thus seven o’clock is one o’clock, midday and midnight are six o’clock.