Table Of ContentAbyssinia's Samuel Johnson
ETHIOPIAN THOUGHT IN THE MAKING
OF AN ENGLISH AUTHOR
Wendy Laura Belcher
OXFORD
UNIVERSITY PRESS
_ .......,...... c1IIIII
OXFORD
VNlVllRSITY l'RESS
Oxford University Press, Inc., publishes works that further
Oxford University's objective of excellence
in research, scholarship, and education.
Oxford New York
Auckland CapeTown Dar esSalaam Hong Kong Karachi
Kuala Lumpur Madrid Melbourne Mexico City Nairobi
NewDelhi Shanghai Taipei Toronto
With offices in
Argentina Austria Brazil Chile Czech Republic France Greece
Guatemala Hungary Italy Japan Poland Portugal Singapore
South Korea Switzerland Thailand Turkey Ukraine Vietnam
Copyright ©2012 by Oxford University Press, Inc.
Published by Oxford University Press, Inc.
198Madison Avenue, New York, New York 10016
www.oup.com
Oxford isa registered trademark of Oxford University Press
All rights reserved. No part of this publication may bereproduced,
stored in aretrieval system, or transmitted, in any form or byany means,
electronic, mechanical, photocopying, recording, or otherwise,
without the prior permission of Oxford University Press.
The cover image isfrom Sirak Walda-Sallasse Ijaruy's translation of Rasselas,
first published in Ethiopia as YliRasielas Mii.~dfanEtayopiya Tarik in 1946, as rendered
inthe manuscript version created forthe author. Permission to reproduce aportion
of this image from page 78of the manuscript was kindly granted by Bekure
Herouy and Askale Sirak.
Library of Congress Cataloging-in-Publication Data
Belcher, Wendy Laura.
Abyssinia's Samuel Johnson: Ethiopian thought in the making of an English author I
Wendy Laura Belcher.
p.cm.
Includes bibliographical references and index.
ISBN 978--0-19-979321-1 (acid-free paper)
1. Johnson, Samuel, I709-1 784-Sources.
2. Johnson, Samuel, 1709-1 784--Knowledge-Ethiopia.
3. English literature-c-African influences. 4. Lobo, Jeronimo, 1596-1678. Itinerario.
5. Johnson, Samuel, 1709-1784. Rasselas.
6. Johnson, Samuel, 1709-1784. Irene.
7. Ethiopia-Civilization. J. Title.
PR3536.B452012
828'.609---<1c23
2011036980
135798642
Printed in the United States of America
on acid-free paper
For my brother John, the Gondare
__ a 11IIIIIIII
{CONTENTS}
ix
Preface
Introduction
1.Three Thousand Years of Habesha History and Discourse 23
2. Samuel Johnson's Discursive Possession and A Voyage toAbyssinia 42
3. Johnson's Reading, Beliefs, andTranslation of A Voyage to Abyssinia 62
4. Habesha Discourse in A Voyage to Abyssinia 97
5. Habesha Discourse and Johnson's Drama Irene 131
6.Habesha Discourse and Johnson's Oriental Tales 170
7. Habesha Discourse inJohnson's Sources for Rasselas 189
8. Habesha Discourse and Johnson's Rasselas 212
244
Conclusion
248
Acknowledgments
250
Works Cited
275
Index
.11IIIIIIII
__ +
l
{PREFACE}
One evening in 2002, I visited some Ethiopian friends at their Los Angeles
apartment. Wewereto have a meal together in honor of an Africanjournalists'
association. Ibegan chatting with Bekele,a man in his latefiftieswho had been
an outspoken critic of several Ethiopian governments, with the prison sentences
to prove it.The author of many antigovernment newspaper articles, Bekele was a
widely acknowledged master of the harbed opacity that has been the signature of
the best Ethiopian writing for centuries.
Wetalked forawhileof politics, but hethen asked what Iwascurrently reading.
I replied, "SamuelJohnson." Bekelegaveme a puzzled look, andI was not sur-
prised. He had been educated in the Ethiopian capital in the 1950sand I960s, so
I did not expect him to know the eighteenth-century English author-the
redoubtable compiler of the one ofthefirstdictionaries of theEnglish language, the
distinguished founder of modern literary criticism in English, the famous author of
some of the eighteenth century's most important texts, and the object of perhaps
the greatest biography ever written. But when I began to describe Johnson's vital
place in English letters and mentioned hisbiographer James Boswell,Bekele's face
lit up.
"Oh, Iknow him!" he said. "Weread this man in school. He wrote a very good
book about Ethiopia, Rasselas," I expressed surprise that he had read Rasselas
(Johnson's fiction of an Ethiopian prince who left hisconfinement among the royal
heirs to study how best to live happily) and astonishment that he should think a
European author had written anything good about Ethiopia. But Bekele insisted
it was true.
"This book," he explained to me with some satisfaction, "itisvery Ethiopian."
I had opened my mouth to argue with him, to assert that Rasselas had little to
do with Ethiopia and wasaparadigmatic orientalist text, whenIsuddenly thought:
What if there wassomething radical and important about thegrammar of Bekele's
statement? He did not say that Johnson was agreat white writer who had managed,
where other Europeans had failed, to capture the Ethiopian essence. He did not
saythat Rasselas was agood representation of Ethiopia. Hesaid that Rasse/as was
Ethiopian.
In many ways, Bekele's comment represents a typically Ethiopian discursive
move, reflecting the attitude of acultural system that still believes itself the center
of the universe, the home of the Garden of Eden, and the chosen people of God.
All good things must be,by definition, Ethiopian. I had beenawareof such beliefs
before, as when, in a lengthy interview, the poet laureate Tsegaye Gebre Medhin
x Preface
declared to me that Shakespeare was an African. Ihad felt some impatience then
withclaims that what Europe thought best about itselfwasactually African.
But Bekeledid not saythat the author Samuel Johnson wasan African. Hesaid
that the text Rasselas was Ethiopian. I agree. Itismyhope that this book willbe
a convincing proof-not only of Bekele's specific claim but also of a larger claim
about the importance of African thought to the European canon.
\
Map of Abyssinia and Ethiopia
Sudan
South
Sudan
Kenya
