Mariam's request, "Samuel Zera Haimanot; the first name, Samuel, being taken from one of his godfathers, Mr. Gobat: the second, Zera Haimanot, signifying, Seed of Faith, he gave to him with the desire, and in hope, that he might become a seed, producing, by God's assistance, a number of true believers in this yet faithless country.

One result of the accusations of our enemies is, the translation of some other parts of the Common Prayer Book; first of all, that of the Thirty-nine Articles, in order to give a clear survey of the doctrines we teach to every inquirer; then that of the Communion Service-as we intend to commemorate the Lord's Supper in future in Amharic, receiving such persons as have a real desire to be united with Christ and His Church; afterward, that of the Morning and Evening Prayer, for the use of our Family Services; and now I am translating the Litany. Thus you may see how it is verified with us, that all things work together for good to them that love God.

Subsequently, August 28th, he

adds

The translation of the Common Prayer Book I have nearly finished; and I should have sent as much as I have finished by Mr. Gobat, but for the correction. Mr. Gobat not being well enough to review it with me, I shall therefore finish the translation; at the same time

diligently applying myself to the reading of the Amharic Scriptures, and to conversation. Afterward, I shall avail my

self of the assistance of an Amharic scholar, to review the whole with him. Morning and Evening Prayers I shall thus be able to introduce into immediate

use.

The following is the account given by Mr. Isenberg of the

Sale and gratuitous Distribution of Copies of the Scriptures.

As many copies as we have been able to sell have been sold during the stay of Dedjadj Oubea at Adowah-that is to say, in July, August, and September; most of his soldiers speaking Amharic: and it appears, that, in their Native provinces, viz. Semien, Amhara, Wolkait, Woggera, and Tsayga, there is more adherence to Religion than in Tigré generally. We were obliged to sell at low prices. The Austrian dollar is worth,

Between thirty and forty copies of different parts of the Ethiopic and Amharic Scriptures have been given by way of presents. I must make here one remark, which, if I am not mistaken, has been made also by Mr. Gobat. The people of this country who purchase books, do not like large ones, such as the quarto size: the reason is, their wandering mode of living; since most of those that can read-besides the Priests, Friars, and Defteras-are merchants and soldiers. Now, for travelling in Abyssinia, books of large size are inconvenient indeed, as there are not those means of conveyance here which you have in Europe. And Abyssinian travellers or soldiers who can read, and have a book, will, if possible, not leave it at their home they must read it every day once or twice, or even oftener: they make for each book a small case of red leather, of the same size as the book, and tie it with cords to their person. In the morning and evening, and when they rest on their way, they take it out of its case and read, or, as they term it, they pray, or, more properly, repeat it; in the same manner as the greater part of the Roman Clergy repeat their mass, viz. without sense, and thoughtlessly. It is on this account that we have not been able to sell one single copy of the quarto Ethiopic Psalms, although we at first presented only them when people asked for Ethiopic Psalms; and even sometimes when we gave a quarto copy gratuitously, they

would return it, and beg for a smaller one; and that being presented, they would ask for a still smaller copy; when they were told that we had none, except Amharic. The type, as well as the size of the Amharic Psalms is much liked by the Abyssinians, as is the print of the Genesis; but they do not like its quarto size.

In following up this highly important object the obtaining of the entire Bible in print, in the Amharic language-Mr. Isenberg, in his own name and that of his Missionary Brother, with special urgency remarks

Mr. Gobat concurs fully in this opinion, and, I doubt not, will join in the request; the more so, as we have been informed, by the Missionary Register, Feb. 1835, that, in February of last year, the historical part of the Old Testament, up to the Book of Ruth, had gone through the Press. While we do much rejoice in the hope of soon seeing the Amharic Scriptures wholly finished, we beg of you to contribute to the accomplishment of the above-mentioned object, in order to enable us, in compliance with the people's wishes, to distribute a greater number of the sacred writings. The condition of the print, and size, is, of course, a secondary object: the principal thing is the Bible itself. If there is a real desire after the Word of God, they will with gratitude accept of it, in whatever form they can get it. This desire must be created by preaching and teaching; but if we can assist it in any way, I consider it to be our duty to do so. I earnestly entreat you, therefore, to use your influence with the Bible Society, to send us the printed part of the Old Testament as soon as possible, and to use the utmost diligence in printing the rest. I need not tell you of the importance of the Old Testament for the preaching of the Gospel; and I assure you that we cannot do without it: its want throws us into difficulties and perplexity, at every step, with those who hear us.

It is important to view the hopeful commencement of this work in connexion with the opposition with which it meets, and to which allusion has already been made. This is fully developed by Mr. Isenberg, in the following passages, extracted

Persecuting Spirit of a Superstitious Priesthood checked by Tolerant Civil Rulers. About Easter 1836, there arose a great clamour against us among the Priests and their friends at this place (Adowah). Some of our people had disputed with them, and manifested their disgust at the superstition of the Abyssinian Church, declaring their better views of the Gospel doctrine as they had received it from us: this gave offence. Among other things, Kiddan Mariam had called the Abyssinian Churches temples of idols," &c. This, and similar expres

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sions, exasperated the Priests and the people, who several times assembled in council against us; and rumours were spread of their intending to unite with several Governors to plunder and obstruct us. They sent to Oubea, not indeed for the sole purpose of accusing us, but to request their maintenance at his hands, and at the same time to bring forth their accusation against us. They, however, had chosen no good opportunity for so doing; because Oubea is most effectually moved to grant any thing by presents, and not by money requests. At the same time, he has a good understanding, which guides him well, when he is not prevented by prejudices or evil counsellors. When, therefore, they accused us of having Religious Services of our own; performing Baptism; the Lord's Supper; marriages; burials-not attending their churches; not observing their fasts; not worshipping the Virgin. Mary and the Saints-he answered, that, in the same manner as they exercised their Religious Services at their choice, and the Mussulmans at theirs, so we should be at liberty to do as we pleased, because we did nobody any harm. Soon after this, Aito Wussen, the Governor of this place, waited upon him; when the first question the Dedjasmati put to him was, as to how Mr. Gobat did. Being informed, he told Wussen of our accusation by the Priests, and how he had silenced them; and, at the same time, earnestly enjoined Wussen to take care that nobody should disturb us in our proceedings. When we were told that the Priests had sent to Oubea, we

were advised to send also, in order to justify ourselves; but having no direct call for this, we left it to God to disappoint our adversaries, and He regarded our confidence. We directed our people, according to the Gospel, how to proceed in teaching the ignorant, and in dealing with the enemies of the Truth, with meekness, prudence, and decisiveness; and, at the same time, felt more excited and encouraged to set forth with more diligence that work for which we were accused. Before that time, I had not ventured to give regular discourses on Scripture subjects, on account of my deficiency in the Amharic language; but now I waited no longer, but began, as well as I could, to read the Scriptures with our people, and explain them. In order to secure a clear understanding of them, after the explanation of each portion, I catechize them until they have it in their minds; and at the beginning of each portion they repeat the preceding one, by my catechizing them. At the close of each, I oblige them to learn by heart some verses, either of the same portion which I have explained, or of another part of Scripture, referring to that portion, or to the chief contents of it. In this way I went with them through the whole book of Genesis; and was going to give a summary of the whole, when I was interrupted by Mrs. Isenberg's confinement. Next week, however, or the week after next, I intend (D.V.) to resume these expositions again. After a repetition of Genesis, I intend to give them a survey of the Old Testament, so far as it maybe practicable, and then to proceed to the New Testament.

Among those with whom I have most religious conversation besides our own people, are Deftera Matteos, my Tigréan translator, and Deftera Gualo. The former is not unacquainted with the Abyssinian traditions, but exceedingly bigoted and superstitious. The disease of Mr. Gobat, for example, seems to him to originate from genii; to whom, in fact, and to witchcraft, the Abyssinians generally ascribe every disease, the nature of which they do not understand, or which will not yield to common remedies.

He

knows that I do not believe in these tales; but it is of no use to dispute with him on such subjects. I am accustomed to deny the existence of genii, but confess my Scriptural belief in the existence of

good and fallen angels, and their influence on human affairs, together with the impossibility of knowing how far that influence goes. I generally excuse myself for not believing the stories he tells me, on the ground of the Abyssinians' disposition to tell falsehood; dwelling strongly on the obligation we are under always to be governed by truth, and to speak truth. I have had several discussions with him on the fundamentals of Religion, reading to him the Articles of the Church of England, which I obtained to be translated; and although it was with the greatest difficulty that he entered into the sentiments therein expressed, he at last confessed, that we were quite right in faith, but erred in our rule of manners. After a discussion on that subject, he yielded still more ground; saying, that we erred only in, not fasting.

Deftera Gualo's character is somewhat different from that of Matteos: he is more respectable and respected. He is the most learned Abyssinian at Adowah, was Dragoman to the late Abuna Cyrillos, and is thoroughly acquainted with Abyssinian literature. He cannot, however, write; as this is no necessary part of Abyssinian learning.*

When the Priests of Madhan Alam insisted on a reconciliation between us and an individual who had left us, he strongly supported them, and soon after joined them in their clamour against us. When, therefore, I baptized our child, I invited him to attend the baptism, in order that he might see and judge for himself. He had an excuse for not attending; but since that time has often paid me a visit, and each time we come to a discussion on religious subjects. His principal topic is the Incarnation of Christ, and the mode of union of the two natures in Him. He joins the Tigréans, who deny Christ's having been anointed with the Holy Spirit. Besides this, we touch on a number of subjects, in which he generally endeavours to push me from my ground in Scripture; but in this he has always been disappointed; and I believe he is now aware that I am not moved by arguments taken from any other quarter.

Meanwhile, the progress of the Gospel in its simplicity and purity, though with small and humble

* It must appear a singular fact; but it is none the less true, that the most learned persons in Abyssinia do not learn to write. Ed.

beginnings, is beautifully described by Mr. Isenberg, in the following

terms:

In our houses, the work of God goes on its course gradually, as if a man should cast seed into the ground, and should sleep and rise night and day, and the seed should spring and grow up, he knoweth not how; for the earth bringeth forth fruit of herself, first the blade, then the ear, afterward the full corn in the ear. We are waiting for a greater measure of the Spirit from on high, to strengthen us to give due testimony of Him that loved us even unto death; and to accompany that testimony with His saving influence on the minds of those who receive it. The night which surrounds us is very dark; and the powers of darkness are still exercising their malignant sway over men's minds without controul. Spiritual slavery keeps a nominally Christian country in awful misery; and will carry it into a more dreadful eternity, unless He, by whose gracious and providential dispensation temporal slavery in the British Dominions was abrogated, shall say to enslaved Ethiopia also" Be free! Be spiritually

free!

An important object to the Abyssinians was, the obtaining a Bishop from the Coptic Patriarch of Alexandria, who resides at Caïro, and is acknowledged as Head of the Abyssinian Church. The following communication from Mr. Isenberg, dated July 11, 1836, describes their

Failure in the Endeavour to obtain an
Abuna from Egypt.

The ambassage of Dedjadj Oubea to Egypt has failed of its object. Bethlehem arrived here, on his return, bringing Mr. Wolff with him, to whom he acted as servant on this journey. Bethlehem, on his arrival in Caïro, was not acknowledged by the Pacha, neither was he admitted to his presence; having only a lion with him as a present from Oubea to the Pacha, and being destitute of letters of recommendation, &c., which he pretended to have lost near Jidda. For the same reason he did not succeed with Colonel Campbell, who would not even have acknowledged him, but for a letter of mine to Mr. Krusé, in which I mentioned Bethlehem's message, and which arrived nearly at the same time with

Bethlehem. When, however, Colonel Campbell heard that the object of his applying to him was to obtain the English guns appointed for Sebagadis's family, he refused them, "in order," as he observed, not to assist the Abyssinians in killing each other." In like manner, he failed in his chief object; which was the obtaining an Abuna from the Coptic PaThis Ecclesiastic, indeed, is

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triarch.

not said to have asked for certificates ; but acknowledging Bethlehem as being Oubea's messenger, willingly granted to the Dedjasmati the requested absolution from his sins. He refused, however, to send an Abuna, unless he-the Patriarch -received 6000 dollars, at which price Bethlehem could not purchase him; the Dedjasmati having furnished him with only 100 dollars, to defray the expenses of his whole journey. How Oubea has received the news of this failure is not yet known. Providence, I think, has overruled these proceedings for the advantage of the Mission in this country. On Bethlehem's entering this country with Mr. Wolff, the report was spread that he had brought an Abuna with him, and that Mr. Wolff was the Abuna.

Crowds of people flocked to Mr. Wolff, to seldom availed to convince them of their be blessed by him; and protestations mistake: but I must bear witness, that Mr. Wolff did all he could to bring them out of their opinion. To-day we were told that it was rumoured here, that the reason of Oubea's coming was, to receive the new Abuna; because he had heard that the Tigréans had an intention, on account of his being of different faith, to poison him, in the same manner as they had poisoned the late Abuna Cyrillos.

It is peculiarly mournful to see a professedly-Christian people smarting under the scourge of the Divine judgments, yet still going on in darkness, and clinging to their longcherished errors. The following passage graphically exhibits the

Afflicting Sicknesses and Superstitions of the Abyssinians.

This country was visited during the months of March, April, and May, 1836, by the cholera, and thousands have fallen the victims to this dreadful disease. This was the first time the cholera had entered Abyssinia; for that disease,

which had been raging here before our arrival, and which we thought was the cholera, seems to have been an epidemic bilious fever. In Adowah, where there is perhaps a population of 4000, there died, at the beginning, seven, eight, or ten persons daily; and when it arrived at its full height, between thirty and forty persons at last it came down again to the first number, and then went off. As near as I can guess, between 300 and 400 persons may have died here of the cholera. The disease attacked all sorts of persons; Mahomedans and Christians; rich and poor: and few, very few, who were attacked, recovered; in fact, I have heard of none that did recover. They generally died in a very short time, some a few hours after the attack; owing, I presume, besides the want of proper treatment, partly to excessive fear, and partly to poverty. The drought of last year, and the presence of Oubea's army, had reduced many, and even respectable families, to great poverty. The chief remedy which was used for the cholera was brandy; but I have not heard that

it produced any good effect. Instead of temporal remedies, spiritual ones were employed. Crowds of people went in procession through the streets, repeating a prayer, until they had got round the town. The meaning of the words is : "For Christ's sake, have mercy upon us, O Lord! For Mary's sake, have mercy O Lord! For Christ's sake, upon us, have mercy upon us, O Mary!" During these processions, they had sometimes stones upon their heads, a sign of humiliation for their sins; which is customary also when they ask pardon from persons whom they have offended. The Mahomedans had more frequent prayers than usual, reading their Korân. But to me it was very curious to observe, that both Mahomedans and Christians offered sacrifices; leading one or more cows round the town, or part of the town, and then taking it outside, and killing it there, when a sufficient company of persons were present to eat the flesh of the animal. The Christian Priests were not seen accompanying their sacrifice; which renders it probable that it is not considered as an institution of the Church; but the Mahomedan Sheiks accompanied theirs. Whether this has been derived from idolaters, or from the Jews, I do not know. These sacrifices and prayers,

as well as the affliction itself, gave us frequent opportunities to speak to those around us on the object of such dispensations of God, on His justice and mercy, on death and eternity, and on the necessity and advantages of conversion. Although the cholera was very severe at Adowah, at several other places in the province of Shiré, in Tembien, and even at Gondar, it is said to have been much more severe; and, at the lastmentioned capital, they say it has not ceased yet.

Distracted State of the Country.

The following passages are selected, with the view of exhibiting the constant state of alarm and disquietude experienced in this country, distracted as it is by perpetual civil wars. Still, in the midst of these, the Mission is preserved, and providentially supported. The names of the Chieftains referred to, have, for the most part, already been before the Public, in Mr. Gobat's Journal. Mr. Isenberg writes, Feb. 8, 1836—

It is certain that Dedjadj Oubea has now given the government of the whole province of Tigré, with Agamieh and Tembien, to Cassaï; which can only be more favourable to us here than the present unsettled state. It is at present, in a measure, unsettled; for Oubea, as yet, governs Tigré by means of a representative, in the person of the Governor of Axum, who does not enjoy that authority which Cassaï would enjoy if he were to govern here for himself. Still, the country is quiet; little disturbances here and there, created by formerly-dissatisfied governors, not affecting much the general state of Abyssinia.

Again, March 2, he writes

The country is quiet. Oubea is in Semien; Cassaï in Tembien; and, except a robber here and there, the land is not disturbed. But it suffers, particularly in the north-western parts of Tigré, from a great scarcity of food, and even famine. Oubea is said to be preparing for a march against the Turks, who are encroaching upon his territories in Wolkait.

And further, on the 11th of JulyDuring the last month, the inhabitants of Tigré were in apprehension of war; as Cassaï intended to enter this country,