Wallata Gabriel dismissed.--Reinstated.--Comparison of
different races of man.--Of human varieties.--Of the
process of brewing.--Abyssinian ale.--Ingredients.--The
horn of plenty.
_August 14th._--Wallata Gabriel was a very good housekeeper, but
unfortunately, like most other young women in Shoa, and, I believe, in
all Abyssinia, she had a great many followers. Whenever Walderheros
and I walked out, some one or other would always be manœuvring to get
out of the house unobserved on our return; and although I was rather
suspicious of some of her lovers making free with what little property
I had, still I had as yet never missed anything. I had frequently
reminded Walderheros of this weakness in his wife, but he always, in
reply, appealed to me if she was not a good servant, although, he
added, that it was for my convenience that he recognised her as his
wife, and would previously have divorced her, only he thought that
together they were so well adapted to manage my domestic affairs, that
he could not do better than keep her. Coming in rather inopportunely
this afternoon, after a long walk round the town, I could do nothing
else but turn her away at once; whilst Walderheros expostulated with
her paramour, among other severe things, asking him if he were not
ashamed to intrude in such a manner when the _balla bait_ (the master
of the house) was not at home.
About an hour after I had dismissed Wallata Gabriel, an old lady, a
relation of Walderheros, made her appearance, bringing some of the
sweetly-scented herb called _Err-guftah_, as a memolagee. On requesting
to know what she required, a long apologizing palliating intercession,
of no ordinary character, was made for my delinquent housekeeper. She
attributed my severity, she said, entirely to my not knowing Abyssinian
customs, and turning to Walderheros, who sat on the raised rim of the
hearth, stirring up the dry ashes with a stick, she upbraided him
for not raising his voice in the behalf of his lawful wife. I was
determined she should not return, and was dismissing the mediatrix
with a positive refusal, when Walderheros looked at me with a most
grievous expression of countenance, and lifted up the top of the straw
bread-basket, to intimate, by its empty condition, how badly we should
be off for dinner if I persisted in not recalling his wife. I could
not help smiling, and the old lady, seeing me relent, put her head out
of the door, and called out “Wallata Gabriel!” two or three times. The
_fair penitent_ very soon appeared, for she had been sitting in the
lane all the time, and came tripping in, laughing and looking quite
happy at being reinstated, and without the least trace of sorrow or
contrition in her countenance.
This apparent lack of morality amongst the Shoans, like their Church
history, is quite beyond my understanding. Yet even as respects this,
a person educated in the more correct principles of what is considered
to constitute social happiness, does not perceive in Shoa that violence
done to propriety, which similar conduct in many of the southern
states in Europe is apt to excite. The loose habits and indiscriminate
intrigue, which displeased me when I witnessed it among the inhabitants
of various countries situated upon the northern shores of the
Mediterranean, only occasioned a smile when I observed it in Abyssinia.
Among the former it was the pretension and affectation of virtue that
made their sins stand in bolder comparison as vices, than a somewhat
similar course of conduct among the simple, good-natured inhabitants
of the latter country, who have no public opinion to propitiate, or,
on the other hand, to control them, and whose naturally yielding
disposition renders them too prone to indulgence; where also, let it
be recollected, religion applies no curb, for the priests themselves
in Shoa have had the decency to cease preaching that, which they never
pretend to practise.
I was not many weeks upon the banks of the Ganges, and had not many
opportunities of observing the native population of India, but the
impression upon my mind of the moral character of the people generally
of that country, apart from their particular worship, is, that the
Indians, especially the women, possess in a great degree that moral
principle, that delicacy of the mind, which is essentially the basis
of that high sense of honour and personal respect, which constitute
female chastity. I was enabled to draw, by my visit to India, a very
interesting contrast between the women of that country and those of
Shoa. Let me compare two extreme specimens, which will illustrate more
broadly that which I wish to establish; that important differences
in the constitution of the mind are the primary causes of those
varieties in human nature; but which have been previously determined
by differences in the features and form. This comparison will assist
me, as truth, I think, is sometimes strikingly demonstrated by widely
different contrasts; the paradox surprises and amuses the mind, and its
effect in consequence is more permanent.
We will first, however, cursorily allude to the physical differences
between the Indian girl and the Abyssinian, as a kind of introduction
to their habits. The former is tall, thin, long-waisted, with an
angular configuration of form, her features regular, sharply defined,
bright and placid. She is a Circassian with a dark skin. Turn to
the Abyssinian beauty, her eyes smile uncontrollably as you look.
Her figure is short, plump, and roundly formed, with small, but full
voluptuous features, that appear blended together with an infantile
expression.
The minds of both are uneducated and natural: in this circumstance of
their character, fortunately for the effect of the comparison, they
may be supposed to be alike. But are their dispositions or conduct
the same? How very different. The Indian girl has considerable
personal vanity, is fond of ornaments and show, and seeks to attract
attention by rich clothes, or studied graces. Even in their national
attitudinizing, and the alluring nautch, repose and quiet seem
to distinguish her from the laughing, romping, dress-neglecting
Abyssinian, who, to attract notice, affects the child, and endeavours
to please by artlessness and simplicity. As lovers, the Indian girl
capriciously selects one lord, but the Abyssinian would consider this
to be petty treason against nature, and a crying sin; she always
loves the nearest, and whilst the eyes of that one are upon her, is
reluctantly constant, but considers all engagements quite at end by
absence, however short. Our coquettes, tall girls, with thin lips and
cold sparkling eyes, always remind me of the Indian beauty, whilst
our laughter-loving romps, even in their features and form, seem to
belong to the Abyssinian mould, in some measure demonstrating the
solution of the difficult problem, of accounting for the origin of
those differences in the several varieties into which ethnologists
have divided mankind. Among our own acquaintances, under external
circumstances, exactly alike, nature produces by the mysterious agency
of mental endowments, the possible mothers of families of man, which,
under different circumstances of situation and of social education,
would ultimately present two nations as distinct in every phenomenon of
external appearance as are the most opposed specimens of the Circassian
or the negro type.
The Shoans are certainly not a virtuous people, according to our ideas,
and if we are to judge them by the standard of our moral code; but I
positively deny that they are an immodest people, except among those
where the dehumanizing influence of Mahomedanism, by degrading woman
to the condition of a slave, has engendered the disgusting sensuality
which characterizes the professors of that religion, and even these in
Abyssinia are as superior as possible in this respect to the Mahomedans
of Arabia and Persia. My opinion as to the modesty of the Shoan women
may not perhaps be sufficiently understood, to be considered correct;
but it was formed by observing the freedom from all restraint which
they appear to enjoy in their country and among their families. This
implies some confidence on the part of the men, and a woman must be
modest to the extent that society requires, to command such a mark of
deference and respect from the opposite sex.
I have seen sufficient, indeed, to convince me that the youth of
Abyssinia, males and females, whilst influenced by the feelings natural
to that age, are diffident, confiding, and good-natured, and however
they may become altered by the experience of increasing years, and the
education of after life, these moral principles still prevail, and
give a favourable inclination to the practice of virtue and justice,
that renders their social condition productive of much happiness to
themselves, and affords some pleasure to the mind, that contemplates
their character and condition, uninfluenced by the bias derived from
the moral discipline of a very differently constituted community.
_August 15th._--Being unable to go much abroad to extend my
acquaintance with the habits and manners of the Shoans, I was
particularly desirous that my establishment should be entirely
conducted upon the principles of Abyssinian domestic economy. As this
exactly suited the inclination of Walderheros, and as it did not
matter to Goodaloo in what way things were managed, so that he got a
large roll of teff bread in a morning to wrap up in his mekanet when
he went to cut fuel, and his supper in the evening when he re turned,
the proposal met with universal approbation from the members of my
household, and my wishes were attended to in every particular.
Among other employments that occupied Walderheros and his wife two or
three days every fortnight, was that of brewing, which was no trifling
affair, as a fresh jar of ale, holding at least four gallons, was
broached every day. The process is simple enough as performed in Shoa,
and instead of being obliged to stand some time after it is made,
five or six days is the time that is required to ripen and fine the
beverage, which, if made well, is agreeable and very strong, with a
slight acidity, that reminded me of the oldest ale I had ever drunk in
England.
The ingredients are various, sometimes wheat or barley, or jowarhee
grain, but in the kolla or low countries the latter is preferred, and
as I also found some useful medical effects resulting from its use, my
ale most frequently was made from this grain. The jowarhee is the durra
of the Arabs, and is largely grown in India, where I think English
residents might, by following the Abyssinian method, always have
home-brewed ale in their houses.
When barley is employed for the purpose of brewing, it is first well
dried in the sun, and afterwards broken in a mortar to divest it in
some measure from the coarse outer skin, and which is separated by the
usual process of fining through a grass made sieve. The prepared grain
is then placed in a large earthenware saucer, at least two feet in
diameter, and in the centre about six inches deep. This being raised
upon three supports over a low fire, an attendant keeps stirring the
contents, using for this purpose the small reaping hook of the country,
the convex curve of which scrapes the barley from the bottom of the
saucer, and prevents its burning. Whilst this is going on, another
servant washes the jars intended to receive the ale, and which, after
being well rinsed out, are fumigated by a few leaves of the bitter
_gaisho_ plant, placed upon a little lighted charcoal, on a broken
piece of earthenware, and is introduced beneath the mouth of the
vessel, which is held over it to receive the ascending smoke.
_Gaisho_ are the leaves of a species of _Rhamnus_ indigenous to Shoa,
for besides being regularly cultivated in favourable situations between
six to eight thousand feet above the level of the sea, I have also
found it growing wild at the base of the hill of Kundi, above the
Tabeeb monastery, in that neighbourhood. These leaves are serrated, and
of the form and size of bay leaves, only of a lighter green. When used,
after being dried in the sun, they are pulverized in a mortar until a
very fine powder of an intensely but not permanent bitter is produced.
It is then ready for the purposes required, which are similar to those
of hops and gentian in brewing our beer.
After the barley has been well roasted, it is taken out of the pan and
ground into a coarse meal, which, after being slightly wetted with
water, is again exposed to the action of heat in the same manner as
before, until it has become thoroughly scorched; being kept the whole
time well stirred to prevent its burning. During this process, a small
jar containing a thin acid mixture of flour and water, called _wahaka_,
or leaven, to which the powdered _gaisho_ has been previously added,
has been standing to infuse in the warm wood ashes. The meal being
now removed from the fire, is put into another jar, and sufficient
water being added to make it into a paste, the _wahaka_ is also added,
and the mixture remains for the rest of the day. On the morrow, the
whole contents of the lesser jar are transferred into one much larger,
capable of holding at least thirty gallons of water, and which is now
brought and poured by successive jarsfull into it until full. This is
allowed to stand another day, when the surface, showing evidences of
a certain point in the process of fermentation having been attained,
the whole is then decanted, and strained through a large straw funnel
into a number of lesser jars, each of which contains from four to
five gallons. These are carefully stoppered by large cakes of a dirty
mixture of the refuse of the strainings of the large jar and of clay,
and which are plastered over the mouths of the jars. In about three
days the ale is ready for use, and if made properly, is most excellent;
bright, sparkling, and potent, it reminded me, by a slight acidity,
of the best October of England. After nine or ten days, Abyssinian
ale gets too sour to be a pleasant draught, which I attribute to the
imperfect covering afforded by the clay plasters which close the jars
in which it is contained.
When jowarhee, or durra is used, the grain, after being reduced to
a fine meal, is made into a paste, or rather thin batter, with the
_wahaka_. After standing one day and night, it is then made into thin
cakes, as in the usual manner of baking teff bread. These cakes are
afterwards broken up and placed in the large jar, the gaisho and water
being added exactly as in the process where barley is employed, and
when fermentation has somewhat progressed, the wort is in the same
manner strained and decanted into lesser jars.
There is a red variety of jowarhee, or millet, called _tallange_
largely cultivated in Shoa for brewing the tallah alone, as it is
considered to produce the best description of the beverage. It is
said to be injurious to man eaten in the form of _nuffrau_, or bread,
although the grain is given to cattle for food. This certainly makes
very fine ale, and should the experiment of making jowarhee beer
succeed in the East, where I hope it will be tried, it will be very
easy to procure some _tallange_ for seed from Abyssinia, should the
plant not exist, as I do not expect it does at present, in India.
In conjunction with all these different grains, and with a mixture
of all, which is sometimes employed in the same brewing, it is not
unusual to add a little real malt called _bikkalo_, generally in the
proportion of double the quantity of gaisho. To make the bikkalo,
a quantity of barley is placed in a flat dish and well wetted with
water, a large stone being placed upon it. This presses the sprouting
grain into one mass of a wheel-like form, which, when the operation
has proceeded as far as is desired, is taken from the dish, a hole
made through the centre, and it is strung upon a rope, where it hangs
to dry against the wall, and is a common ornament of the interior of
the houses in Shoa. On occasions of brewing, the quantity required is
broken off, and its value as an ingredient is well-known, for a common
Shoan proverb says, “the more bikkalo the better ale.”
The proportions of the different ingredients are generally from forty
to fifty pounds of grain, to which is added one pound of _gaisho_, and
two pounds of _bikkalo_. From these quantities are made about thirty
gallons of very good beer, but which, as I have observed before, will
not keep more than ten or twelve days, which is one reason why ale is
brewed generally in such small quantities.
There is no beverage so largely indulged in by the Shoans, whether
Christian or Islam, as tallah. The Hurrahgee people are also extremely
addicted to drinking it, and when they arrive in the country, every
saltpiece that they can get is sure to be spent in ale. It is,
therefore, an essential on all occasions of rejoicings, whether of
a religious character, or at weddings, and even at _funerals_.
In fact, the number and size of the jars of ale provided for the
company indicates the importance of the feast, or the wealth of the
entertainer, whilst no one to whom the cornucopœia of ancient mythology
is familiar, but detects at once, the origin of that poetical appendage
to divinity, as he contemplates the parties engaged in celebrating
these jovial meetings. Every one bearing in his hand, a deep
drinking-horn, varying in length, from a long span to more than half a
cubit, which, as he drains its contents, is handed to the servants in
charge of the jars of tallah, who quickly replenish it, and return it
to the thirsty soul. Each reveller keeps to his own rude flagon, and
nothing could more strikingly typify agricultural wealth and rustic
happiness, than the representation of one of these drinking horns; and
which, ornamented and embellished by Grecian and Latin poets, still
I believe to have been the original of the famous horn of plenty;
probably derived from some Egyptian hieroglyphic, which well expressed
the condition of man it appears so naturally to characterize.