On Relations Of Wolqait, Gondar, & Hamasen (Cntn'd)

As I have said it in Part One, there is no evidence of Wolqait-Tegede having strong relations or ties with Tegray let alone to be ruled by Tegrayan governors. Even though I am not positively sure Dejazmach Nayzgi appears to be among the first if not the first rulers of the Wolqait-Tegede provinces. I will let Richard Pankhurst tell us the rest of the fascinating story.

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Iyasu I and Walatta Seyon

Emperor Iyasu I, the greatest of the Gondarine rulers, also had close associations with Hamasen, as is evident from his chronicle. In September 1683, a year after assuming the throne, he summoned the Patriarch, and asked him to marry him to Walatta Seyon, the daughter of Habta Iyasus of the Daq Asgade family from Baqla, a district of Hamasen. The bride was described as beautiful and gracious, but the monarch, it may be assumed, chose her at least partially because of the desirability of a political alliance with her strategically important province. The marriage was a long one, and came to an end only with Walatta Seyon's death in 1693. She was buried with much ceremony on the island of Mesraha in Lake Tana. Her brother Asma Giyorgis was (or became) a person of consequence: he was accorded the princely title of Abeto, and on his death, in 1700, his royal brother-in-law reportedly wept bitterly because he loved him much.

Oral Traditions of the Reign of Iyasu I: Gara Krestos

Relations with the Gondarine state during the reign of Iyasu I also figure in the Hamasen traditions. They state that Dejazmach Hab Sellus ordered his eldest son and heir, who held the title of Bahr Negash, to travel to Gondar to introduce himself to the Emperor, and present the customary tribute of the area, as he, Hab Sellus, had done before him. The young man, by name Iyasu, was, however, frightened of the journey. Pleading illness, he declined to travel. His younger brother, Gara Krestos, went in his stead. (He was probably the Gabra Krestos mentioned in the Chronicle whom the Emperor had addressed over the Murad affair). Speaking of his elder brother he said to himself, Since he has refused to go it is I who will become the chief.

On reaching the capital Gara Krestos, like his father a generation earlier, served for a long time as a palace guard. He thereby became well known to the Emperor, and was eventually given the title of Dajazmach. Iyasu, because of his regard for the young man's father Hab Sellus, subsequently gave him the hand of his daughter, Sabana Gargesh significantly enough the third reported marriage between the Hamasen and imperial ruling houses. On the occasion of the wedding the monarch promised his son-in-law that wherever Sabana Gargesh passed the night would be Gara Kresot's hereditary fief. At the same time he appointed the young man governor of Bambalo-Mellash, the position earlier held by Hab Sellus.

The appointment of Gara Krestos while his father was still alive caused considerable disquiet in Hamasen. The elders deliberated on the matter, but dispersed without coming to any decision. Their gathering was therefore likened to the croaking of frogs, and the place where it was held became known as May Mankae, i.e. the Water, or River, of Frogs.

News of all this duly reached Gara Krestos. Anxious to avoid any conflict, he sent messengers to his father and countrymen, telling them he had no intentions of opposing their wishes. He placed himself loyally under Hab Sellus, and seated himself at the latter's feet. On his father's death, however, he inherited the government, and ruled for thirty-eight years. He was by then a rich man, for as a result of the Emperor's decree he held many fiefs between Gondar and Hamasen, reportedly wherever his wife had spent the night. These estates were subsequently inherited by his children.

Tasfa Sen and Mammo

Gara Krestos, like his father, continued to pay taxes to Gondar. On one occasion he sent his son, Tasfa Sen to the capital, instructing him to bring the tribute, then leave. The young man, however, tarried instead at the palace, where, like his father and grandfather before him, he served as a guard, and won the Emperor's favor. Though his father was still alive, he persuaded the monarch to appoint him as governor. Observing, that Tasfa Sen was the son of his sister, Sabana Gargesh, the monarch nominated him to the rank of Dajazmach, and gave him Gara Krestos's fiefdom. Tasfa Sen thereupon returned to Saazzega, and elevated him to the rank of Dajazmach.

Mammo, a second son of Gara Krestos by Sabana Gargesh (and hence Emperor Iyasu's grandson), subsequently embarked, with imperial authorization, on a campaign to the south against the Oromos, probably in Wallo. He defeated them, baptized them as Christians, and himself their governor. The monarch rejoiced, gave him many decorations, and elevated him to the rank of Dajazmach.

Relations between Tasfa Sen and his deposed father had meanwhile deteriorated. The young man, so far from behaving in a filial manner, lorded it arrogantly over Gara Kresots. His father was so bitter that he rejoiced when his son fell ill, for he hoped that by the latter's death he would regain his title. When Tasfa Sen actually died, however, the old man was full of remorse. He passed away shortly afterwards, whereupon his son Mammo succeeded him as governor of Bambolo-Mellash.

Mammo subsequently fought once more against the Oromos, during which time his office was temporarily occupied by another brother, Reesa Haymanot. The latter obtained the Emperor's permission to wage war in Wajerat, far to the south in Tegray.

Dispute over the Tribute from Bambolo-Mellash and Walqayt

Mammo, according to the traditions, subsequently resumed his position as ruler of Bambolo-Mellash. He was involved in a long-remembered, and historically interesting, dispute with Dajazmach Nayzgi, the governor of Walqayt. It concerned the tribute they each paid to the Emperor. Nayzgi, it appears, had sneered at the taxes paid by Mammo, and in front of everyone at court declared by way of challenge, "Let us see who will pay the largest tribute, you or I!" Mammo replied, Alright, let us fix the day! Emperor Iyasu, who was no doubt well pleased with such competition between his liegemen, asked each how long they needed to collect their dues. Nayzgi disdainfully replied, "Six months," but Mammo, more cautiously, answered, "A year." They then left to collect their respective taxes, to be paid at the times proposed.

After six months Nayzgi arrived with his tribute. It consisted of cooking utensils (presumably made of pottery), cotton cloth, cloaks, guns, and silver coins (probably imported Austrian Thalers), three herds of cattle, white, black and brown, and a large number of cotton shammas, or togas. When Mammo saw these magnificent items he feared he might lose the contest, but gave orders that the most precious things, utensils and cattle, in his district be collected and brought to him.

The traditions, which thus far reflected the customary tribute obtained from the northern periphery, at this point begin to take on a fantastic character. They claim that Mammo was riding with some of his companions when his horse's hoof into the ground. Jumping off his steed he saw a small hole where his horse had placed its foot, and ordered his men to dig there. They soon came upon a magic house, where they discovered a gold mouse, a gold frog, a gold lizard, a gold snake, a gold royal coach, and many other objects of gold.

Mammo later set forth for Gondar taking with him all the taxes his people had collected. They consisted of ordinary tribute, as well as the fabulous gold objects he had discovered. His gifts all in all were so plentiful that while the first of his mules were being unloaded at May Saada the last was still at far-off Addi Baro.

On eventually reaching the Emperor's court at the appointed time he proudly displayed his presents. The first installment consisted of nothing but scarlet and striped cloth. Then came pieces of abugedid, or cotton cloth, carpets, jars, brelle, or glass bottles, lamps, cloaks and rifles. All this was followed by six herds of cattle, white, black, brown, brown speckled, black speckled and gray speckled, and a troop of monkeys. Finally came a herd of mules, carrying glass bowls, glass beads, precious stones, needles, tweezers for removing thorns from the feet, and solver coins, presumably imported.

Seeing all this wealth the monarch exclaimed to Mammo, "You have won!" and all his chiefs agreed. The victor, on hearing his triumph, then made a remarkable display of largesse, by offering gifts to all present. Addressing all the nobles he cried out, "Here is a meal for the chiefs!" after which he poured out of a bag some of the golden objects he had so miraculously found. A moment later, he shouted, "And there is a meal for the King's wife!" and proffered her a gold cat and cock. Then, proclaiming, "The meal of the King!" he produced a golden snake, its eyes glittering with fine pearls, and gave it to Iyasu himself. The monarch, we are told, was, not surprisingly, "much astonished" at this profusion of wealth.

Nayzgi, angered by his humiliating defeat, challenged Mammo to a duel. The two men fought, and Mammo was once more victorious, taking Nayzgi prisoner. The latter's domains thereupon passed to Mammo who in consequence assumed the government of Walqayt for seven years. Emperor Iyasu later interceded on the defeated chief's behalf. A pact was concluded, whereby Mammo gave his daughter in marriage to Nayzgi's son, while Nayzgi was allowed to resume his old government, albeit under Mammo's overall sovereignty.

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On Relations of Wolqait - Gondar - Hamasen (Eritrea)

The following article is taken from Richard Pankhurst's book, The Ethiopian Borderlands: Essays in Regional History from Ancient Times to the End of the 18th Century. In the introduction to this book, Pankhurst states that, "Historical studies of Ethiopia, like those of other countries, often tend to concentrate on events at or near the center of political power, and devote far too little attention to other areas." I aggree with Pankhurst's assertion as studies regarding the Wolqait-Tegede provinces are almost non-existent. It seems that the TPLF regime has taken this to its advantage by trying to fabricate fictitious history in order to legitimize its illegal incorporation of the Wolqait-Tegede provinces into the Tigray region. This is a clear evidence to those of us who are naive about our history and to those that have knowingly or unknowingly tried to redirect history.

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The Establishment of Gondar

Contacts between the country of the Bahr Nagash and the interior became closer after the establishment of Gondar as the imperial capital in 1636. The city rapidly emerged as a major political, commercial and religious center, and because of its location in the north-west of the empire, and difficulties of communication with the Sudan, had particularly close ties with the coast.

The metropolis was visited over the years by many personalities from the Land of Bahr Nagash, as well as by merchants and others who passed through the latter while traveling between the coast and the rich countries south of the Blue Nile. Gondar was at the same time heavily dependent on the trade route via Hamasen to the coast, and it was through it that most of the capital’s imports, including fire-arms, had to pass.

Hamasen Local Traditions: Fasiladas, Emmha and Hab Sellus

Evidence of contacts between the land of the Bahr Nagash and the Gondarine monarchy, that is to say between the northern periphery and the central state, is preserved in the oral traditions of Hamasen, recorded in the early twentieth century by the Swedish scholar Johannes Kolmodin. They represent an amalgam of fact and fantasy, but are nonetheless historically revealing. They show that the Gondar monarch’s sovereignty extended as far as Hamasen, whose local chiefs they appointed, and from whom they received tribute, as well as military, guard or other service. The traditions, though concerned primarily with Hamasen, are of much wider relevance. They illustrate the traditional manner in which local rulers and dynasties of the periphery were often in personal relationship with, as well as Emperors and their families. The story applies to the north, but, as notably in Adal, Hadeya, Enaraya, and on at least one well documented occasion among the Afars.

The earliest Hamasen traditions about Gondar deal with the time of the first of the city’s rulers, Emperor Fasiladas. They tell the story of Gara Krestos Samson, a Kantiba, or governor, of the town of Sa’azzaga, who sent his son Emmha to “the country of Amhara” to hand over his tribute. The young man traveled to Gondar, where he presented himself to the monarch, and was given the duty of guarding the royal gate and serving in various other ways, for which he was rewarded with the title of Kantiba. The appointment was unusual in that Emmha’s father was still alive, and held the same title. However, the young man, on returning home, dutifully declared that it was improper for him to assume the post during the lifetime of his sire, to whom he accordingly transferred the title.

On Gara Krestos’s death, however, the rank of Kantiba reverted to Emmha, who unfortunately proved an arrogant and harsh ruler. Soon after assuming his office he was visited by his cousin, Gara Sellase, and the latter’s son Hab Sellus, who came to bring him a gift of a fattened goat and some honey. The proud Emmha refused either to receive the visitors or to accept their presents. Father and son waited three days, after which they left in a dejected mood. On the journey home Hab Sellus declared that he would like to have a nagarit, or drum (a traditional symbol of authority), but his father replied that there was little hope of this since those who had the power to appoint him, i.e. Emmha and his clique, obviously hated their sight. Hab Sellus, who was latter to emerge as a Hamasen folk hero, relied that it was “better to perish” than remain with such people. He accordingly left for Gondar, and, to show that he was a knight, took with him a fine iron bridle.

On arriving at the capital he made his way to the place, where he reputedly lived a life of poverty and humiliation for seven full years. During this period he spent his days and nights where he could, and was often obliged to sleep in the stables. He was in consequence soon covered with scabs, and became known as Hab Sellus “the mangy.”

Emmha meanwhile, having learnt that Hab Sellus was living at the capital, and fearing that he might establish contact with the Emperor, made his way once more to Gondar. As Kantiba he had the freedom of the palace, while the unfortunate Hab Sellus was obliged to sleep outside, and eat only with servants.

Some time later, however, an incident occurred which brought the young man to the monarch’s attention. Fasiladas had fierce horse which none of his soldiers dared mount. One day, while talking with Emmha – and perhaps recalling that Hamasen was renowned source of horses, he asked him whether anyone among the Hamasen people was expert at horse-riding. The wily chief, hoping to bring about Hab Sellus’s death, or disgrace, replied that his young cousin could ride admirably. Fasiladas, who had no idea of the Kantiba’s real motive, asked Emmha to summon his relative without delay.

Hab Sellus, dressed in tatters, but carrying his fine bridle concealed under them, appeared before the monarch, who, seeing the young man’s rags and scabs, looked on him with contempt. Astonished that such creature had been brought to him, he asked, “Can you really tide a horse?” “Certainly, my lord,” Hab Sellus replied, “and since you have commanded me to do so I will try.” The steed was then saddled, and brought to the young man. He jumped on it, released the rope tying it, and immediately disappeared on it.

As soon as he was out of sight he dismounted, removed the horse’s bridle, and replaced it with the one he had brought from Hamasen. He then rode the animal all day until, its spirit broken, it trembled with sweat and fatigue, after which, having once more changed bridles, he reappeared at the palace on horseback. The courtiers had spent the day discussing where the young man would be hurled to the ground, and Emmha had observed, in a seemingly disheartened tone, that his cousin had “without doubt been killed.” It was then that Hab Sellus, to everyone’s amazement, arrived triumphantly at a gallop.

Emmha, we are told, soon afterwards had resort to a further trick against Hab Sellus. Another Hamasen nobleman, Zamat Kefla of Ad-Takkle-zan, whom Fasiladas had invested with the title of Kantiba, was due to return to his village, and the monarch enquired whether there was due to return to his village, and the monarch enquired whether there was anyone brave enough to accompany the chief home and then return back. Emmha ingeniously asked the Emperor whether anyone was more capable than Hab Sellus. Fasiladas had the young man once again summoned, and asked him whether he felt able to carry out the mission. Hab Sellus answered, more or less as before, “Yes, since Your Majesty commands me to do it.” The monarch then presented Zamat with a golden ring, and told him that after Hab Sellus had conducted him to his village he should hand it to the latter. “If he returns with the ring,” he declared, “I would know you have reached your village; but, if he comes without it, I will not receive him anymore.”

The crafty Emmha then sent a message to the people of Sa’azzaga ordering them to kill Hab Sellus. However, the young man, suspecting his cousin’s wickedness, avoided the usual route through Seraye and Akala Guzay where his enemies were lying in wait, and passed instead further south by way of Wolqait and the country of the Bareya. The two men therefore arrived safely at Ad-Takle-Zan. When the people who were to kill him learnt this they planned to catch him on his return journey. They waited for him in the dessert passes, but he made his way back by the coastal route, and Agame, and thus arrived at the court without incident.

On the young man’s return Fasiladas interrogated him closely, asking him if he had really conducted the Kantiba to his village. Hab Sellus replied, “Yes, Sire, I have done as you ordered me.” The monarch then inquired whether he had brought proof of this, to which the messenger responded, “I have none.” The king, irritated by this response, demanded whether Zamat had not given him anything. He answered, “Nothing, except this ring,” which then he handed to Fasiladas. The Emperor, on hearing this, was much impressed. He presented the young man with many decorations, including a ceremonial shirt, and later gave him his daughter’s hand in marriage, nominated him a governor, and gave him permission to return to his country.

Fasiladas subsequently elevated his son-in-law to the rank of Abeto, a status normally reserved for princes of royal blood, and gave him control of Bambolo-Mellash, a term which covered not only the country of the Bahr Nagash, but also a large stretch of Tegray up to the Bambolo river. On the journey home it transpired that Hab Sellus’s wife despised him, and refused to accept him as her husband. Deeply angered by this he abused her so violently that she died, after which he made his way back to Gondar. On arriving at the Palace he paid his respects to the Emperor, and holding in his hand a sword and a rope, two symbols of punishment, addressed him, saying, “Your Majesty, in your great magnanimity, gave me your daughter, and appointed me; but when I wished to approach my wife in accordance with nature and the law, saying, ‘She is my wife’, she rejected my approach; whereupon I, incited by Satan, raised my hand and struck her; and she died as a result of my blow. Because of this misfortune I stand here before Your Majesty.” So saying he threw his sword and the rope before him.

Fasiladas, having heard all this, questioned one of his daughter’s slaves, who spoke up for her late mistress’s husband, declaring, “Everything Hab Sellus says is true.” The monarch, who, we may assume, had no wish to alienate the people of Hamasen, thereupon asked the opinion of the theologians at his court, inquiring, “If I pardon him would I be guilty?” To this they replied in the negative. He accordingly forgave his son-in-law, saying “You did to her what she deserved,” after which he allowed Hab Sellus to leave. However, he deprived him of the government of Bambolo-Mellash, and left him only with that of Marab-Mellash, i.e. a smaller fiefdom covering only land north of the Marab river. Further, declaring that the title of Abeto was appropriate only to members of the royal house, he demoted him from that rank, but declared that he, and his descendants, should bear the rank of Dajazmach.

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Trivia Q: Who is Nayzgi? The answer coming up in part two of this article. Stay tuned!