the bishop of Alexandria, because the Egyptians, from old times seem to have had this gift of computation given them; and when these had signified to the apostolic See the days upon which the moveable feasts were to happen, the church of Rome then notified this by writing to churches at a greater distance.
We are not to doubt that this privilege, which the church of Alexandria had been so long in possession of, contributed much to inflame the minds of the Abyssinians against the Roman Catholic priests, for altering the time of keeping Easter, by appointing days of their own; for we see violent commotions to have arisen every year upon the celebration of this festival.
The Abyssinians have another way of describing time peculiar to themselves; they read the whole of the four evangelists every year in their churches. They begin with Matthew, then proceed to Mark, Luke, and John, in order; and, when they speak of an event, they write and say it happened in the days of Matthew, that is, in the first quarter of the year, while the gospel of St Matthew was yet reading in the churches.
They compute the time of the day in a very arbitrary, irregular manner. The twilight, as I have before observed, is very short, almost imperceptible, and was still more so when the court was removed farther to the southward in Shoa. As soon as the sun falls below the horizon, night comes on, and all the stars appear. This term, then, the twilight, they choose for the beginning of their day, and call it Naggé, which is the very time the twilight of the
