(1) English translation (excerpts)
1.1 Mayer (Ankober, 1878.11.19)
Published in Glaubensbote 2 (1879): p. 44‒47, 60‒64.
[ REPORT NOVEMBER 1878 ‒ NOVEMBER 1879 ]
The last messages sent, in November 1877, covered the period up to the end of August. In a postscript dated November 5th, I reported further developments up to that point, as well as the arrival of the 52 crates of books from England and related matters.
[ Sale of Amharic and Ge’ez Bible fragments ]
I have already distributed almost all of the 26 crates that came to me, and would have sold them all long ago if I hadn’t sought, through the strictest examination, to ensure that they only went into the hands of those who would appreciate them.
The [bilingual] Ge’ez / Amharic Gospels are very popular, and yet most are still here because we had to charge one thaler per Gospel to cover transport costs. But how difficult it is to get even one thaler is almost incomprehensible. It takes people a real struggle to bring themselves to give a thaler for a book, even though they love it.
For the Amharic Gospels, we later asked for one or two pieces of salt each (ten pieces of salt equal one thaler). But very few could bring themselves to give one salt coin for a book, so very few came out. They want these books completely free of charge, once and for all. Of course, it must be taken into account that almost all the students are beggars, and the entire priesthood is recruited from these begging students. The general population is illiterate.
[ Power struggle between Emperor Yohannes from Tigray and King Menelik from Shewa ]
The political unrest, which began at the end of April 1877, continued until recently. After [King] Menelik defeated, or rather drove out, the renegade Imam Muhammad Ali, who had maliciously burnt down the royal residence city of Wora Illu, he returned in November and began the siege of the fortresses occupied by the rebel Queen Consort Bafana and her son-in-law Mashesha. The king advanced victoriously in several battles. His army would have also captured the main fortress of Tamo had he not prevented the assault. Negotiations ensued, and peace and reconciliation soon followed. The king reinstated the faithless queen and appointed Mashesha duke over the Oromo. All her people were pardoned.
The reinstatement of Queen Bafana came as a surprise and a source of alarm to many. No sooner had this family rebellion been settled to everyone’s delight and peace restored, than a new and far greater danger and hardship arose. Suddenly, news arrived that Emperor Yohannes was on his way, coming to Shewa and intending to conquer it. The rebel Mashesha, along with Queen Bafana, had long since sent word to Yohannes, pleading with him to come and help him seize the kingdom.
On December 31st, we went up to Liche [p. 45], where the king had arrived, to greet him. Fear of the King of Tigray had already gripped the people, although the soldiers’ courage seemed strong. The fleeing and packing of movable property had already begun. The peasants hurried to thresh the grain and hide it in pits in the ground. Negotiations had been underway for some time but had not yielded any result because the party from Shewa refused to accept the high demands made by Emperor Yohannes. Evasive and stalling answers, however, were of no use. Unconcerned and disregarding any promises he had made himself, Yohannes slowly advanced towards Shewa, crossing its borders (despite his promise not to cross them until the messengers from both sides had returned) and proceeding very slowly, plundering, devastating, and burning everything in sight, encountering no resistance. Menelik remained idly in Liche, not even supporting the defending peasantry, who were unwilling to be plundered. Meanwhile, the soothsayers, magicians, dreamers, etc., prophesied that January was not favorable for the king, that the king of Tigray would not come here, but would not cross the Mofer-Wuha River; he would return, be defeated, die, and the like.
On January 14, 1878, I went to Liche again to ask the King how we should behave if Yohannes really did come close to us, as was feared. The King told me, “I hope there will be peace. If not, then go to my fortress Fekere Gimb with your families and your luggage. I will give my officials the necessary instructions for your safety and transport.” The negotiations on January 15th hung in the balance between war and peace. Emperor Yohannes demanded that Menelik submit to him, appear before him personally, pay tribute from Shewa, cede Wollo lands, never again cross Shewa’s northern border, and provide him with auxiliary troops. Menelik was willing to pay tribute but refused to agree to anything further. Consequently, no agreement was reached. The army was still courageous, but some confessed: If God has decreed chastisement upon us, we cannot resist; may He be merciful to us. The confusion of the news was astonishing. One moment, it was said that peace was imminent; the next, that the enemy was already there. Sometimes the enemy was praised, sometimes despised.
On January 20th, following the king’s order, the city official had some of my luggage transported to Fekere Gimb. Later, I sent several more things there, especially food. On February 1st, news arrived that the peace negotiations, which had been hanging by a thread for some time, had broken down (due to the rudeness of a Great Man sent by Emperor Yohannes to Menelik to bring them to a conclusion), and that war was imminent. Furthermore, Emperor Yohannes broke his word again. He marched forward, having entered Shewa, despite his promise not to go any further until the messengers returned.
The prophesied unlucky month of January had passed. It was generally hoped that Menelik would now summon his entire army and march against the enemy to prevent their further advance. Indeed, one day Menelik set out and, with a guard, went to a mountain from where he could see the enemy’s camp and army through a telescope. Instead of advancing and attacking, he hastened back, evacuated Liche, and retreated towards the land of the Oromo. All sorts of refugees arrived there, and the flight began. Everyone tried to find safe havens for their women and children, livestock, and all their movable belongings, as far away as possible.
[p. 46] The uncertainty and insecurity in everything continued. Emperor Yohannes came, plundering and burning everything, right up to the vicinity of Liche. The country folk had fled themselves and their livestock from the highlands to the lowlands. Whoever the plundering hordes reached was either willfully shot down (if only seen in the distance) or captured, stripped of their clothes, and driven into the camp. As the hardship grew ever greater, the local clergy finally set out to make another attempt at reconciliation with the king’s permission. When this too seemed to have failed, our friends advised us to seek safety. Most advised us not to go to Fekere Gimb because the fortress was undefended and therefore easy to capture. Still, we decided to go according to the king’s wishes and so traveled with our families to Fekere Gimb on February 21st. Many accompanied us in tears, but we arrived there safe and sound.
Fekere Gimb is actually a ridge stretching for an hour—very uneven, but favorable for agriculture, sparsely populated, and usually extremely lightly garrisoned. There is a storehouse for royal treasures here; much grain has also been stored there. Since there are only a few houses, it was no small difficulty to accommodate all the refugees, and the queen was there with a large retinue. An official had arranged a house for me, which I now occupied with my family. Upon arriving in Fekere Gimb, rain began to fall, and it persisted, enveloping us in fog day and night until we were able to leave again.
[ The weeks following the peace treaty between Emperor Yohannes and King Menelik ]
On February 28th came the good news: peace had been concluded. Everyone rejoiced. The peace terms are as follows:
(1) Menelik pays tribute like his fathers.
(2) He provides the enemies with provisions etc. as long as they are here.
(3) He no longer calls himself “King of Kings of Ethiopia,” but only “King of Shewa.”
(4) Menelik helps Emperor Yohannes when a strong enemy comes upon him; when an enemy comes upon Shewa, [Emperor Yohannes] also helps.
(5) Menelik cedes the Wollo region.
(6) Emperor Yohannes goes to Debra Libanos, kisses the tomb of the holy Patriarch [Abuna] Tekla Haimanot, and bathes in the miraculous healing spring for as long as he likes, then retreats across the lowlands to Wollo (i.e., he is allowed to plunder unhindered until then).
Naturally, everyone was very glad that an acceptable peace had finally been achieved. Since King Menelik and his nobles had completely lost their courage, the king would have fled to the land of the Oromo, and all of Shewa would have been gradually plundered and burned without any resistance. What unimaginable misfortune those proud invaders could have unleashed! But God commanded: This far!
On March 4th, we traveled back to Ankober in still-ongoing rain, where we arrived safely and, thanking God for his blessings, were able to return to our cozy huts. In the following days, we again received visits from friends who expressed their joyful relief that we had returned safely. The danger must have seemed greater to them than it did to us.
The refugees gradually returned from all their hiding places. Friends who had been robbed also came from here and there, asking for help. The land from the border to Liche had truly suffered greatly, as far as the pillaging had reached. Much was burned, including several churches, among them Salai Dengia, the residence of the Queen Mother, who, however, did not live to see this calamity, having died a few months earlier.
Emperor Yohannes then slowly made his way through the land of the Oromo to Debra Libanos, constantly plundering, regardless of friend or foe. The Oromo, however, did not give up their property so easily, but defended themselves and killed many. Some Oromo also fell. King Menelik slowly followed Emperor Yohannes. There were fears that another rift might erupt. As requested, Menelik finally agreed to a personal meeting, which so delighted Yohannes that on March 26th, he crowned Menelik with his own crown and bestowed upon him all his royal attire, along with a horse, mule, 100 Remington rifles, and two rifled cannons. He had the herald proclaim: “Rejoice! I have installed my son Menelik as king under me!” Thus, Menelik is now a king “by the grace of Yohannes.”
It is curious that, for several months now, the news has been spreading eagerly in both camps that the English are coming and bringing Emperor Tewodros’ son [i.e., Prince Alemayehu] with them to place him on his father’s throne and conquer the kingdom. This news was repeatedly disseminated and presented so convincingly that one didn’t quite know what to think. Given our lack of information, I thought it might have been true after all. [p. 60] Emperor Yohannes retreated slowly in April, plundering everything in his path through the [Oromo] lowlands, Selale [Qubee: Salaalee], to Wollo.
On April 22nd, we went to Liche to greet King Menelik, who had returned. We had been somewhat frightened because the Tigrayans had supposedly instilled an anti-European sentiment in the king and his people. Rumor had it that all Europeans now had to leave the country. They were said to be there only to spy on it and had curry favor with the king through magic and the like. However, the king received us with his usual friendliness. Since it was Holy Week, we immediately returned to Ankober.
The long-subjugated Oromo around Entotto and Finfinnee had, however, risen again and in one night slaughtered 370 quartered followers of Duke Mashesha. It had been agreed that after Easter, Menelik would come to the Wollo region to [Emperor] Yohannes and bring his tribute. Therefore, he marched there with Yohannes and the priesthood. Both armies then plundered Wollo. Emperor Yohannes formally returned it to Menelik, who then arrived back in Liche on July 4th.
Religious disputes and persecution
Once Menelik was crowned and political unification had been achieved, the old dispute over Abyssinian dogma arose. Yohannes considered himself called upon, as an Orthodox king, to establish unity and consistency in matters of faith, just as he did in political unity.
In Abyssinia, there has long been a party that teaches and believes in the Three Births of Christ. The patriarchs [Abunas] have always persecuted this party. Only in Shewa, which is somewhat removed from the influence of the patriarchs, did the party become the ruling party under the last kings. When the previous patriarch came to Shewa with [Emperor] Tewodros, all those belonging to this party were expelled from their church offices. Under Menelik, they returned and were reinstated. He ordered everyone to remain calm, not to start any arguments about this matter, but to settle things peacefully and amicably. Public peace has been maintained ever since. Only in secret did followers of the Patriarch stir up Emperor Yohannes, whom they venerate as a hero of the faith, almost like a saint, demanding that he come here [to Shewa] and establish the true faith, expel all heretics, and banish all heresies. The chief of all the clergy in Shewa is a strict follower of the Patriarch. The King [Menelik] agreed. Therefore, it was now easy for [Emperor] Yohannes to have the herald proclaim [p. 61]: Whoever does not convert to the true faith of the Patriarch, our Father, must leave the country and no longer defile it with his heresy. The abbot of the monastery in Debra Libanos was immediately deposed and expelled.
Those who profess the three births of Christ teach the following: Christ was born (1) in eternity of the Father, (2) in time of the Virgin Mary, (3) when He was anointed with the Holy Spirit. [This receiving of the Holy Spirit they call “birth,” corresponding to what is a person’s new birth or rebirth through the Holy Spirit.] Through this third birth, He became, in His physical body, what Adam was before the Fall. He became the other Adam and the progenitor of the spiritual, reborn human race, our model and brother. He became like us in all things, without sin, etc.
The followers of the Patriarch teach: (1) the birth from the Father in eternity, (2) the birth from the Virgin Mary in time. To completely sever the third birth, they equate everything said in Scripture concerning the communication of the Spirit to Christ with the entering into Him at His Incarnation and deny any other reception of the Holy Spirit. Christ was God, they say, and possessed the Holy Spirit by his very nature. His humanity was raised to divinity through union. He had no bodily needs or weaknesses. When He ate, it was not out of necessity, but miraculously, to reveal Himself as a human being. So too was His suffering and death, etc.
The now dominant party, which teaches two births, emphasizes only the divinity of Christ and allows his humanity to be completely absorbed into it through union. Those who teach three births emphasize humanity more and are closer to biblical teaching. However, they should not call the anointing with the Holy Spirit birth. This party is more accessible and receptive to the Gospel than that of the Patriarch. They have prominent teachers and study the Word of God to advance their views successfully.
All the clergy of Shewa were summoned, and others from Abyssinia were also called upon to establish the true faith at a kind of synod. A large number of people gathered in the Wollo region, where, at the end of May, this matter was addressed in a public assembly before both regents. Since Emperor Yohannes was both a party and a judge, the dissenting opinion could not be upheld. The party of the “Three Births” was ordered to renounce their heresy and submit to excommunication. Those who refused were bound. To avoid the violence, almost all converted. Some fled. However, three monks who remained steadfast had their tongues cut out and, in this state and still bound, were taken away in chains by Yohannes. The converts were allowed to retain their church offices, which the opposing party had primarily coveted.
After this forced settlement was reached, a second dispute immediately arose concerning the veneration of Mary. The distinguishing marks are two words: Samesla Wolda (meaning “with her son”) and Wala Wolda (meaning “and her son”). The followers of the Patriarch in Shewa teach and say that Samesla Wolda, i.e., Mary with her son, deserve praise, honor, and divine worship. The second, now defeated, party teaches that praise and honor are due to Mary, and divine veneration and worship to her son. Yohannes, who, like the other inhabitants of Tigray and Amhara, belongs to the Wala Wolda party, decided in favor of this party and had the other worshippers of Mary forcibly excommunicated. This greatly incited the entire party against him, so that, whereas they had previously considered him a saint and hero of the faith, they now regard him as a tyrant. The entire clergy in Shewa, who were absent, still have to [p. 62] to be purified by excommunication because of these two heresies. It was later done without objection.
The English faith (meaning us) was also accused. It was said that these were people who worshipped neither the cross nor Mary, etc. However, since no one was named as an accused and no defender rose, it was silently ignored. Catholicism was condemned. Finally, the smoking, snuffing, chewing, planting, buying, and selling of tobacco was condemned as heresy, excommunicated, and the herald threatened all transgressors with the confiscation of all their property. All tobacco plants were to be uprooted and destroyed. In the camp, all tobacco supplies in any form were collected, thrown into a pile, and publicly burned. It is said to have smoked for several days.
[ Impact on Muslims ]
For the entire Muslim population of Wollo, an event that had just occurred could have significant consequences. Yohannes established the principle that, from now on, no Muslim prince could be installed over Wollo. Thereupon, the rebel and pretender to the throne, Muhammad Ali, demanded baptism from Emperor Yohannes, whom he had followed with his army. Yohannes told him he should first spend several years instructing himself in the Christian religion. Muhammad Ali replied: “It has been repeatedly shown to me in dreams that I should become a Christian, and several Muslim mendicant friars (fugura) have also told me that I will only come to power as an infidel (kafir).” Thereupon, Yohannes took on the role of godfather and had him baptized along with several Muslim friars. Yohannes had formally and publicly ceded all of Wollo to Menelik. When Menelik had departed and returned to Wora Illu, Yohannes sent a letter ordering him to appoint the now-Christian Muhammad Ali as ruler of Wollo under the name Ras Gebre Michael. Menelik informed his rightful heir, Imam Amade, who was with him. Imam Amade immediately decided to be baptized as well. Menelik had him baptized along with many of his nobles and became his godfather. He then wrote back to Yohannes: “Imam Amade and his nobles have also been baptized. After further consultation with you, we will appoint the most worthy. For now, both shall retain the territories they possess as their share. After the rainy season, we will settle everything.” After sending this letter, he marched back to Shewa, determined to appoint Imam Amade under the name Ras Haile Maryam.
Outwardly, they are baptized Christians, but in their convictions, they remain very much Muslim. They adopted Christianity not out of inner conviction, but for political reasons, to assert their princely rights. This Christianity, whether encountered firsthand or taught to them by monks, holds no appeal to their hearts. They experience nothing of its transformative, converting, and renewing power. They are merely forced to observe the external religious customs as they exist here, such as fasting, confession, building and kissing churches, observing the many holidays, and so on. The doctrine of the Trinity, which already poses considerable difficulties for a Muslim, is presented to them by the Abyssinian monks in an even more obscure and incomprehensible manner, so that they cannot form a proper understanding of it. Furthermore, they are presented with Mary and the many saints of the Church as mediators, so that they never really understand what is right and what they should believe. As a result, they hold their Muslim faith higher in their hearts than Christianity.
This event, namely the baptism of two Muslim Wollo princes, gives rise to the hope that we might receive the King’s permission to operate freely among them. I already sought to work towards this last year [p. 63]. At that time, Imam Amade promised me, in response to my presentation, that he intended to establish religious freedom in his country.
[ Inflation and diseases ]
The Tigrayan invasion and subjugation of Shewa have so far had two tragic consequences: (1) High prices due to plunder and some crop failure in the eastern lowlands. (2) The outbreak of smallpox, brought by that army, which, since April, has spread epidemically with a very virulent nature and claimed the lives of many children and adults. Furthermore: disruption of the hitherto relatively peaceful coexistence of the religious factions; the awakening of a spirit of persecution; contempt and humiliation of the inhabitants of Shewa in the eyes of all Abyssinia because they did not defend their land; contempt from the Oromo because they have witnessed the weakness of their hereditary enemies, the inhabitants of Shewa; disruption of the already meager trade; an increase in poverty in general and especially in the shortage of livestock because so many were willfully slaughtered; increased prices for horses and mules, which were seized and sold in significant numbers, etc.
At the beginning of July, smallpox broke out in our houses, bringing about two months of hardship and suffering. On July 16, 1878, Brother Greiner‘s wife died of smallpox. On that day, my daughter Lydia was ill, while my two younger children, Elise and Samuel, were already bedridden. On July 21, one of my family members died—thankfully, the only death in my house, despite the many sick. The Gurage students all had a rather severe case. On the night of July 24, I had an attack similar to the onset of malaria, followed by chills and fever, and became very weak until, on the 31st, it became clear that it was smallpox. As soon as it appeared, I felt better. The symptoms were now very mild and infrequent, so that, thankfully, I soon recovered without actually having to lie down, and on August 8, I was able to pay another visit to the King, who was staying here. My friends and the king also expressed much sympathy to my children and me. The smallpox epidemic continues today (in October) and has claimed many lives. The Oromo and Gurage slaves throughout Shewa have been particularly hard hit.
In August, another, far more dangerous disease called Tasebo [editor: dysentery?] broke out, which is highly contagious and in most cases causes death in young and old alike. This disease is greatly feared. I don’t know a German name for it, as it probably does not occur in Europe.
[ Mayer’s activities ]
As for my activities, I continue to hold a Bible study in my house in the mornings and evenings, reading from the New Testament in the morning and the Old Testament in the evening. Anyone who wants to can attend. The students read, and I ask questions and explain things to them in the way I hope they can best grasp. On Sunday afternoons, I hold a longer children’s lesson that both strangers and friends often attend. On the other days, I give the students religious instruction and teach some geography classes. The students are the same as I described them last year. They can now read Amharic quite well and also write a little. Unfortunately, however, no spirit of searching and inquiry seems to be awakening, and they regard learning and hearing the Word of God as more or less an obligation. May this soon improve.
Through my conversations with the people who visit me, whom I visit, or whom I otherwise encounter, some truths are indeed disseminated. I am also asked many questions. However, Shewa remains a hard soil; no spiritual life has yet begun to take root. The distributed Holy Scriptures are read much and with pleasure and, God willing, will in due time awaken life. When it sometimes seems that someone has arrived at the true knowledge of salvation through earnest discussion and convincing proofs, he always escapes again into the sea of his old opinions [p. 64] and his old ways. My speech, however, is and remains a testimony that causes concerns. I hope it will not be in vain. There is, after all, a certain difference between those who have heard me often and those who have never heard me. I inquired among the baptized Wollo Muslims when they were here and learned that they would not be inaccessible if they were not held down under the ban of the Abyssinian Church. Once the spirit is awakened, it can no longer be subdued. An outpouring of the Holy Spirit, and thereby the stirring of sluggish spirits, is necessary if anything new is to come about here. I always long for and pray for such a time. May God grant it soon. Commending myself, my family, and the entire work to your continued patience and intercession, I greet you with heartfelt love, your humble fellow pilgrim,
Joh[annes] Mayer
1.2 Mayer (Ankober, 1880.04.12 ‒ 1880.05.07)
Published in Glaubensbote 3 (1880): p. 131‒33
[ Children’s school ]
For several years now, I have had Gebre Michael [i.e., Shoolaan] —who studied at St. Chrischona—in my home as both a student and a teacher. At present, in addition to my own children, he teaches reading and writing to ten children whom I have taken into my home, as well as to two children from outside. I myself provide their religious instruction. I am also constantly required to supervise and encourage them. In the mornings, I read a chapter from the New Testament with them; in the evenings, one from the Old Testament—accompanied by edifying commentary and prayer. Unfortunately, it always feels to me as though I am speaking to inattentive, stony hearts—which is hardly encouraging—even though they do sometimes express their gratitude for having been led out of their paganism to an understanding of the saving Gospel. Since I must also feed and clothe these boys, along with their teacher(s), this entails considerable expense.
[ Further activities of Johannes Mayer ]
I have continued my visits for evangelical discussions and have disseminated a good deal of evangelical knowledge, doing the same, too, with those who come to visit me. I am kept very busy by the sick of all kinds, though particularly by those suffering from eye ailments and by the wounded. Their faith is so strong that they believe their condition will improve simply by my looking at them.
The Amharic books I had in my possession have all been distributed; the Amharic/Ge’ez [Bible portions], however—though popular—are something no one is willing to buy. If they were offered for free, they would be snapped up in no time. The students and adherents of the Catholics cherish the Bible, and many of them have already received copies. It strikes them as rather curious that they receive such books only from us, and not from their own teachers.
[ Interpreting for Swiss citizens; proceeding to Entotto ]
I take the liberty of briefly recounting our subsequent experiences and the course of political events. My previous reports extended up to the beginning of February 1879 and included the report of the arrival of six Europeans. Mr. Furrer from Männedorf, Canton of Zurich—a merchant and Swedish [p. 132] Consul in Aden, as well as an agent for King Menelik—arrived on a mission to deliver three Swiss nationals to the King—namely an engineer [i.e., Alfred Ilg], a mechanic, and a pattern maker—along with tools and merchandise. Two French merchants accompanied them. Since that time, and in accordance with the mutual wishes of all parties involved, I have served as an interpreter for the four German-speaking Swiss during their audiences with the King regarding their many affairs.
In February 1879, King Menelik—acting as a vassal of Emperor Yohannes—was required to travel to “Jedschu” [i.e., Yejju] for a meeting, and he proceeded there accompanied by his army. Before his departure, orders were issued that the workers—taking their tools with them—proceed to Entotto, the newly established city in the land of the Oromo, to undertake work there. Brother Greiner and I were to accompany them to survey the area. We were then to return and, following the King’s arrival, relocate there permanently with our families.
During the journey there, thieves struck in the dead of night: they slit open my tent on the side where I lay sleeping and stole my clothes, trousers, and saddle—which lay right beside me—as well as my riding mule, which was tethered just outside the tent. Only the fact that I did not wake up—safeguarded by God’s protection—saved me from being murdered by their ever-ready spears. At Finfinnee, we camped beside a scalding hot spring. It is frequently utilized as a steam bath. People sit upon a wooden platform inside a hut built over the spring, where they are immediately bathed in their own sweat. The volume of water is immense, surging forth with tremendous force from the riverbed.
[ Stay at Entotto and search for a future mission station ]
On March 22nd, we arrived at Entotto. The beginnings of the city to be built are situated on a somewhat lower, level mountain spur that extends southward—for a distance of one hour’s travel—into the vast, boundless plain from the extensive, high Entotto mountain range, lying there like a peninsula. Here, there was a shortage of just about everything: huts, bread, fodder, and water—the latter being far away, of poor quality, and, moreover, dangerous to fetch due to the roaming Oromo assassins who had already killed several of the newcomers.
During our stay in Entotto, Brother Greiner and I undertook several excursions with an Oromo guide who had been made available to us for a few days. However, due to the prevailing insecurity, we were able to venture only in a northerly direction, toward the mountains. There, we indeed discovered a densely populated plateau—known as “Shamo” [i.e., ??] —that appeared to us quite suitable. The inhabitants—pure, unmixed Oromo; sturdy, warlike-looking people—made a favorable impression on us and even showed us some kindness. There is also good water, and the area is rich in timber, as all the ravines are densely forested, primarily with juniper trees. A great deal of iron is mined in this region, which is why there are so many blacksmiths here. The land does not seem to be very fertile, since at this altitude only barley, fava beans, lentils, and the like thrive in the red, iron-rich soil. It does, however, seem suitable for European garden crops, including potatoes. Above all, the region appears to be exceptionally healthy. Indeed, all the people possess a very robust and vigorous appearance.
Everything here made a captivating impression upon me. In my mind’s eye, I envisioned a future mission station with schools established here. A large, leafy wild olive tree—beneath which we rested and which is held in reverence—seemed to me eminently suitable as a playground for the students. May God, in accordance with His loving counsel, grant this endeavor success. I also took into account the considerable difficulties at hand—particularly the prevailing insecurity among the Oromo, a people known for their treachery—though this situation would likely change were they met with a friendly and accommodating approach. Until now, they have known only their oppressors.
We unanimously agreed to propose this specific locality—Shamo—to the King, especially since [p. 133] it belongs to the King himself and has not yet been assigned to a feudal lord. Our religious conversations with the local people revealed that they would not be particularly averse to becoming Christians, provided they were not compelled to observe the fasts. A certain sense of apprehension has taken hold of the Oromo. They will likely soon be compelled to embrace Christianity—an outcome that, once the Christianization of the Muslim population has been completed, seems all but inevitable. On the 31st [of March], we departed once again from Entotto in the company of the Consul [Mr. Furrer], arriving safely in Ankober on April 4th.
[ Postponement of the move to Entotto ]
On May 12, we had an audience with the King, who had returned from Yejju; he promised us that he would soon move to Entotto and take us along with him. On September 22, we went up to see the King in Debre Berhan once again, seeking news regarding our promised departure for Entotto. On September 24, during a very cordial audience, he told us: “I shall go in a few weeks; you may then accompany me. However, you must wait until you have made the necessary preparations there before bringing your families to join you.” (Thus, it was yet another postponement!)
[ Forced Christianization of Muslims ]
On October 22, acting on the orders of Emperor Yohannes, the King had his herald proclaim the following decree: “All Muslims within my realm must submit to baptism and become Christians. The relevant district officials are hereby instructed to carry out this order.” Yohannes enforced this Christianization of all Muslims in his provinces with the utmost severity. They were left with only two choices: either to undergo baptism or to leave the country. Few chose the latter. All Muslims were baptized, their mosques were demolished, and churches were built in their stead. In return, however, they were granted full legal ownership of their land—a status they had not previously held.
[ Expulsion of foreign Catholics ]
The Catholics (including the elderly Bishop M[assaja] and others) were summoned to appear before Yohannes in June and subsequently traveled to Debre Tabor. Upon their arrival, they were granted only a single audience, during which he informed them: “I will not tolerate foreign teachers within my realm—and certainly not a Catholic bishop. Once the rainy season has passed, you must leave the country via Metemma.” Throughout the rainy season, they were strictly forbidden from having any contact with the local population; nevertheless, the Emperor provided them with provisions and, in October, sent them on their way—under escort—via Metemma. Despite their earnest entreaties—in which they argued that their sole intention was to evangelize the pagan Oromo people—they were nonetheless expelled. He [Emperor Yohannes] declared: “I am absolutely determined not to have any Catholics in my country.”
[ Tobacco Ban ]
The ban on tobacco (which I mentioned earlier) was enforced so strictly that the fingers, hands, or noses of many who were denounced were cut off. Yohannes had the head of one merchant split open. One of his high-ranking officials, who was caught taking snuff, was personally shot dead by the King inside his tent while he was dining. Others were flogged. People in whose homes or on whose land tobacco plants were discovered had their entire property confiscated. In short, the aim was to eradicate tobacco without a trace. In Shewa, this ban on tobacco also exists, but it is not enforced as strictly. Europeans are even permitted to smoke in the King’s presence.
[ Greetings ]
I am very glad to believe and trust that God is in control and will bring everything to a good end. In the Lord, I remain united with you always, and I remain your humble brother in Christ,
Joh. Mayer
Joh[annes] Mayer
1.3 Mayer (Ankober, 1880.11.20)
Published in Glaubensbote 4 (1881): p. 57‒58
Through divine guidance and providence, we have now—as I hope—drawn near to the fulfillment of our years-long wish and yearning to establish an Oromo mission.
[ Balli ]
In October, after much waiting and urging, the King finally voluntarily granted us a site—called Balli—in the land of the Oromo, to which we intend to relocate with our families in January 1881, God willing. Balli lies approximately 40 hours’ journey south of here, and about 12 hours to the left of the Awash River. It marks the first rise of high ground adjacent to the vast, fertile Ada Plain. It is situated approximately 14 hours’ journey southeast of the Catholic mission station at Finfinnee, in a region where that particular influence remains entirely unknown.
A vast field of opportunity now lies before us. As far as the Awash River, there dwell several Oromo communities that have already been subjugated by Shewa. Beyond that lies Arsi to the east; to the south and west lie various other Oromo societies and the extensive territory of Gurage. We hope, with God’s help, to eventually establish friendly relations with these various societies—to get to know them and to initiate further preparations for our missionary work. A portion of our luggage has already been dispatched to Balli. As is well known, transport here is exceedingly difficult. Consequently, we are shipping our belongings in stages. The coming period promises to be one of intense labor as we work to establish ourselves and make our living quarters reasonably habitable.
[ Political Situation in Shewa ]
Politically, Shewa is currently calm. The King is conducting his customary campaigns of plunder and conquest against those Oromo societies that have not yet been brought under his dominion. The forcible Christianization of the Muslim population [p. 58] has once again come to a standstill here. Menelik is on good terms with Emperor Yohannes and recently sent him another substantial tribute. A rebel has risen against Yohannes—one who reportedly defeated and routed a large royal army sent against him—prompting Yohannes to march against him in person. The outcome of this campaign remains unknown here. Warm greetings to you, as well as to all friends and brothers, from
Joh[annes] Mayer
1.3 Mayer (Balli, 1881.10.12)
Published in Glaubensbote 5 (1882): p. 47‒48
In January 1881, with God’s help, we finally succeeded in happily relocating to the land of the Oromo—a destination we had so long yearned for and prayed to reach. Within seven days, we arrived here safely with our families. Thanks be to God for His goodness!
[ Balli ]
Balli is a royal fief. Indeed, Shewa and the land of the Oromo—extending as far as the Awash River—are divided into such fiefs, both large and small, with which the King invests his friends and guests. From these holdings, they are to derive their livelihood and fulfill the corresponding feudal obligations. Every foreigner here is a guest of the King, who provides him with Dergo—that is, official orders authorizing him to receive specific provisions from the designated officials. However, should the King grant a foreigner a fief—as several Europeans had long since received—then the Dergo ceases, and the individual in question must subsist on the income generated by the specific locality he has been granted.
Balli has 20 citizens and 20 resident tenants—for a total population of approximately 200 souls. The two of us [Mayer & Greiner] live together here on a farmstead. Each of us has our own cottages and our own household. So far, we’ve been very busy building houses and setting up our homes, and we’re still far from finished. Everything takes so much time and effort because we lack suitable lumber. We carry out almost all of this work using our own people, so as to leave the local villagers free to attend to their own farming and avoid disrupting them in the cultivation of our fields.
Balli lies at a rather low elevation and is consequently warm—almost too warm for me, in fact, as I have been accustomed to the cool highlands for years. A major drawback is the lack of spring water. We are obliged to drink rainwater that collects in open, pond-like pits during the rainy season. The livestock are watered at the Modjo River, which flows about an hour away, the same place where laundry must be washed. If one digs in a dry riverbed located a quarter of an hour away, one can reliably find good spring water at a depth of a few meters—a measure that is indeed resorted to in times of need. The rainy season began weakly but became abundant toward the end. There is hope for a fairly good harvest, which commences in late September and, due to the variety of grain crops, continues until January.
[ Missionary work ]
My missionary work thus far has consisted of conversations with the people [p. 48]—of which, however, there is as yet nothing to report. Several Oromo boys are also learning to read under my instruction. Among the entirely uneducated Oromo people, good schools constitute the most immediately necessary and rewarding form of missionary work—a path that also offers the best protection against hostility from the established church. Gebre Michael, who studied at St. Chrischona, has been with me for years now. He instructs my own children—as well as others—in reading and in the rudiments of writing. We intend to increase the number of pupils once we have built a school hut. Naturally, however, we will then also be responsible for feeding and clothing the children. With medicine—particularly wound ointment—I serve many who request it.
The inhabitants of Balli are Oromo, by now quite intermingled with immigrant Shewans. An Abyssinian church is already established there as well. By order of the King, the pagan Oromo submitted to baptism without resistance. The priests instruct them to observe the many days of fasting and feasting—something that is done, at least in part. Otherwise, however, they are free to continue living according to their ancestral pagan customs. The priests provide them with no further instruction. These circumstances have frequently given rise to discussions. We are, therefore, dealing here with Christians from Shewa and baptized pagans. There are also some fifty Gurage Christians here—people who have fled from their own land.
[ Political situation and greetings ]
I have no political news of note to report today. In the coming days, the King will return from the Wollo region to Debre Berhan, where we shall welcome him as is our custom. To the best of my knowledge, all is quiet today. I hope to be able to entrust this correspondence to the departing Count Antonelli for conveyance to Aden.
To the Lord be praise and thanksgiving for all His grace. May He continue to be with us. Greetings to you, to your dear loved ones, and to all friends and brethren in the Lord. Yours,
Joh[annes] Mayer
1.4 Summary of Reports by Mayer and Greiner
Published in Glaubensbote 7 (1884): p. 142
During the course of this month, we have received encouraging reports from our brothers Mayer and Greiner in Balli. This distant station is very close to our hearts, and we pray to the Lord to guide the work there according to His will and Spirit. We grieve for the great people of that land, who are languishing because they do not yet know the Water of Life. A small beginning has been made, but our brothers—as do we ourselves—yearn for greater strength from above. If the strongholds of the Enemy in that pagan land are to be torn down, it can only be accomplished through the Word and the Spirit of the Lord.
1.5 Note on Mayer and Greiner
Published in Glaubensbote 9 (1886): p. 55
On April 9 [1886], we received a telegram from Aden informing us that our two missionaries, Mayer and Greiner, along with their families, had been expelled from the Balli mission station in the land of the Oromo—and thus from Abyssinia—and were already in Aden. It is likely that Emperor Yohannes, who is certainly unwilling to tolerate any Europeans in his territory, forced King Menelik to remove the brothers. We are awaiting further information.
1.6 Mayer (Balli, 1885.12.31)
Published in Glaubensbote 9 (1886): p. 69
The Lord’s counsel is wonderful! May He bring it to a glorious conclusion.
King Menelik summoned me by letter. He had a matter to attend to, and I should come quickly. On December 21st, I greeted the King, but he said nothing. On December 22nd, I inquired about the matter for which he had summoned me. He said, “Wait until I have a quieter time.” On December 25th, after waiting there until evening for a reply, two royal officials finally arrived with the following message:
“I hear you say that Mary is not worthy of worship, nor do you worship the cross. Now go to the Patriarch and swear publicly before him that you will convert to his faith. If you refuse, leave my country. Emperor John has commanded me to do so. Mr. Greiner should go as well. Consider and deliberate, and give me an answer on Sunday.”
When I later told Brother Greiner about this, he was glad that a clear decision had finally been reached. We wrote our reply and handed it to him on Sunday evening. We explained that we had come to the King’s country at his request, had lived there according to his wishes, and had served him for the past 13 years. However, we cannot change our faith. We have no conflict with either the priesthood or the Patriarch. We came only to spread the Gospel, as he already knew. If anyone now commands us to leave, we will do as he wishes, and ask only that he grant us time to prepare and allow us to be escorted safely. For all the kindness shown to us, we wish him God’s blessings in this life and the next.
The reply was brief: “All right, go. I’ll tell my official in Ankober to send you on your way. If the road through Adal is passable, then you should head that way. If not, take the upper route. Now go home and get ready. When the official sends word to you, set out.”
487
We then went down to our quarters. The next morning, I departed from Ankober to Balli without saying goodbye to anyone, because my heart was too heavy, and I am waiting to see what God will do next. Since my health is still very weak, I have little hope of reaching the coast through the Adal wilderness. I will make one more attempt and request passage along the highland route through Tigray via Massawa. There is certainly no shortage of ships from there today.
I ask for your intercession and sympathy, as well as that of all my friends. Please include this in the announcement. With warm regards, your deeply grieving brother and fellow sufferer,
Joh[annes] Mayer
(2) German texts
» View Glaubensbote und Mitt(h)eilungen aus der Pilger-Mission (1878‒88)
Cross-references
» Mayer & Bender, Letters and journals published by St. Chrischona
» Balli mission station
» Shoolaan
» Musical history of St. Chrischona