by Enrico Cerulli, Ph.D., member of the Societa Africana d'Italia and the Societa Geografica Italiana, late scholar of the R. Istituto Orientale di Napoli
Primary source for folk tales, history, legends, and culture of the Galla/Oromo people, the majority cultural group in Ethiopia. The texts are presented in the original Oromo, with translations and detailed notes and explanations. (I input this entire book by hand to make it available to the public.)
Entered by hand by Richard Seltzer (seltzer@samizdat.com, www.samizdat.com) from Harvard African Studies, Volume III, Varia Africana III, editors E.A. Hooton and Natica I. Bates, Assistant Editor Ruth Otis Sawtell, Published by The African Department of the Peabody Museum of Harvard University, Cambridge, Mass. 1922
This edition Copyright © 2003 Richard Seltzer. Permission is granted to make and distribute complete verbatim electronic copies of this item for non-commercial purposes provided the copyright information and this permission notice are preserved on all copies. All other rights reserved. Please contact us first if you are interested in making copies for commercial purposes, seltzer@samizdat.com Comments welcome.
Cerulli used the term "Galla" to designate the people that now call themselves "Oromo." He also used a complex phonetic alphabet with multiple accent marks to render Galla/Oromo words. Because I have no way to represent those complex accents in HTML, this electronic version omits all accents.
I've also changed the footnote numbers to adjust for the needs of the Web format, with footnotes clustered at the ends of chapters rather than appearing at the bottom of each page.
You can view the first 12 pages in Acrobat (.pdf) format, including the section where the author explains his system of phonetics, with all the original accents marks at www.samizdat.com/cerulli1-12.pdf For converting those files to .pdf, thanks very much to Seyoum Hameso, editor of The Sidama Concern and author of several books on Africa and Ethiopia www.sidamaconcern.com
This book is presented in two documents, the first of which includes all the Songs. All parts of the books are accessible from the links in the table of contents below.
You can also get this book on CD ROM, together with dozens of related books. See http://samizdat.stores.yahoo.net/africa.html for the complete table of contents of that CD.
Richard Seltzer seltzer@samizdat.com
I do not intend to give in the following notes a definite, scientific classification of the Galla, dialects, but by coordinating and publishing the material collected from natives during my researches, and by a careful analysis of the work already accomplished by travellers and missionaries, I hope to lay a foundation for future attempts to classify, within each group of dialects, the sub-dialects today unknown. As a result of such classification, I think the philologists will distinguish two large groups of Galla dialects, the Northern Galla and the Southern Galla.
Northern Galla, that is, the Galla spoken in Abyssinia, is divided into three groups of dialects:
I. Macca dialects, corresponding to the dialect called by Tutscheck, “the Galla of the Gogab River.” Among the Macca dialects, I distinguish the northeastern group, — Limmu, Guma, Lieqa, Nonno, — and the southwestern group of which the principal dialect is spoken in Gimma Abba Gifar. The difference between these sub-groups consists principally in phonetic and lexicological peculiarities, e.g. the dialect of Gimma preserves the consonantal diphthongs, l, r. [see Phonetic Value of the Characters]The Wallo Galla, according to Loransiyos, are probably Borana. Cecchi has stated4 that, according to Galla tradition, the Wallo are Arussi who emigrated from their native country. Loransiyos tells me that the dialect of the Wallo resembles the dialect of the Ittu, but as I have not collected texts of the Wallo dialects, I cannot vouch for this information. Loransiyos adds that among the seven Wallo tribes (called by the Amara sabat Wallo biet, "the seven Wallo houses"), the Warra Himano speak more Amharic than Galla; the Warra Babbo and the Warra Qallu speak Galla; the others, Amharic mixed with Galla; and the tribes near Aussa, Galla mixed with Dankali.5II. Tulama dialects spoken in Shoa, with dialectal peculiarities by the Abbiccu-Galan and Salahe tribes. In addition to lexicological differences and the greater influence of Amharic vocabularies, the Tu1ama dialects also differ grammatically from the Macca, e.g. in Tulama the pronominal suffix of the first person singular is -kiya; in Macca -ko. The Tulama dialects have two sets of pronominal suffixes: masculine, -lciya, -k~ feminine, -tiya, .tie, etc. The Macca dialects show no difference between the masculine and feminine gender of the pronominal suffix.
III. Borana or Eastern Galla dialects. (Bor-ana is derived form the root bor, "east.") The dialects of the Galla living in the neighborhood of Harar, that of the Ittu, the Arussi, and other Galla groups as far as the great lakes, belong to the Borana group. Loransiyos tells me that the Amara Burgi living in the country near the southern bank of Lake Regina Margherita is a Galla group.1 Burgi, he says, is the Galla pronunciation of the Amharic word birz, "honeyed water," the favorite drink of these Galla. Other Borana groups live by the streams of Canal Gudda, Canal Diggo, Doria, and Dawa, as far as the Somali countries near Lugh. A few miles from Dolo, at the frontier of Italian Somaliland, the maps bear Galla names, e.g., Malka Rie e, "the ford of the she-goat"2; Mata nama fakkate, i.e. "the hill resembling the head of a man."3 These dialects differ considerably from the Macca dialects, but less form the Tulama, so Loransiyos tells me. The songs published in this article considering the war between the Arussi Galla and Ras Dargie were chanted by the Arussi. For this reason, I hesitated to publish them; but Galla original texts are still so scarce, and the three songs concern historical events so little known, that I have decided to include them, especially because the poetical form, restricted by the metre, assures, I think, the Arussi text against the variations which would probably be introduced by a native who was not an Arussi.
The second large group of Galla dialects is the Southern Galla spoken by the tribes living on the banks of the Tana River in British East Africa, known as Bararetta and Kofira Galla. Pratorius6 has noted the Bararetta dialectic peculiarity of the apocope in the substantives; but from the Gospels of St. John and Matthew translated into Bararetta by the missionaries of the United Methodist Free Churches,7 from the publications of Fischer,8 and Miss Alice Werner,9 and from a manuscript dictionary by the Rev. Mr. Howe, there appear a long series of grammatical and lexicological peculiarities. Southern Galla is closely allied to Eastern Galla, and has great linguistic importance on account of the interesting glottological phenomena which occur in it, especially the influence of the accent on the final vowel. It is therefore desirable that Southern Galla should be studied further, and preferably in relation to Northern Galla.
I have collected the following Galla texts from four sources:
1. Ligg Hayla Maryam Gugsa Dargie, son of Ras Dargie, the uncle of Negus Menilek II. He was born in Salalie, a district of Tulama Galla. AS he came to Europe many years ago, he remembers few Galla songs, but I obtained from him strophe 79, and some others not published here.
2. Aga Mohammed Sa'id, born in Hagalo (Limmu) district of Macca Galla. He was taken from his native land and sold by slave merchants into Eritrea, the country of the Assaorta Saho. Freed form slavery, he enlisted in the Italian colonial army and during the war in 1911-12 fought in Libya against the Arabo-Turks. As there are many natives of Galla countries, for the most part freed slaves, in the native battalions of Eritrea, it was again possible for Aga Mohammed to speak his native language. I obtained from him six strophes in the dialects of the northeastern Macca: the strophes 14, 65, 67, 68, 78, 141.
3. Loransiyos Walda Iyasus, born in the country of the Abbiccu Galla (Shoa). From him I have collected nearly all the texts in this volume. He is an old man, a reliable, valuable, and perhaps unique source of information concerning the Galla countries. He knows de visu places and personages; and during his adventurous life, he has participated in the principal historical events of those countries for the last thirty years. He was taken by his parents to Lieqa Naqamte and remained there during his youth. Soldier in the army of Daggac Moroda and afterwards of Daggac Kumsa (son of Moroda), he fought in all the wars against the enemies of Lieqa Naqamte. Then he went to Lieqa Qiellem and entered the army of Daggac Gote; therefore he fought in 1897 in the combat in which Captain Bottego was killed, and Lieutenant Vannutelli and Lieutenant Citerni were taken prisoners; all three were members of the expedition sent into Abyssinia by the Royal Italian Geographical Society. Loransiyos then enrolled himself in the army of Daggac Hayle Guddisa, brother of Ras Makonnen, and chief of the Nonno and Sulu Galla; he was afterwards chosen by the chief to accompany Qanazmac Abba Nabro on a great expedition led by the Qanazmac to hunt elephants. This expedition crossed all the countries beyond the Gibie, and advanced as far as the Galla around LAke Rudolph. Returning from this hunt, he quitted Daggac Hayle, passed through the Sanqilla countries inhabited by the Berta to the Anglo-Egyptian Sudan, and remained there a few months, fighting with the Egyptian soldiers against Ali Dinar, the Sultan of Darfur. Finally, he enlisted in the Italian colonial army and fought in Libya. He speaks the dialect of the Lieqa Galla (northeastern Macca) and while he knows the Macca dialects well, on account of the vicissitudes of his life, he remembers very little of the dialect of Shoa (Tulama-Galla). He lives today at Keren in Eritrea. It would be well worth while to approach him again to collect other notes and especially, the end of the "Chronicle of Guma" (Prose, text 1).
As I have already said, I have obtained from Loransiyos all the historical songs and the notes concerning them (1-64), except songs 14 and 33; many of the war songs, love songs, nuptial, and religious songs, and the second song of the caravans. He also helped me to translate the songs of The Galla Spelling Book and gave me all the prose texts, and the proverbs. The proverbs and the riddles of The Galla Spelling Book have also been translated with Loransiyos's aid.
4. Other texts I have gathered from a strange little book published in 1894 under two titles; a title in English, The Galla Spelling Book by Onesimos Nesib, a native Galla, printed at the Swedish Mission Press in Moncullo near Massowah, 1894; and a title in Galla written in Ethiopic characters, which I transcribe literally, Glaqaba barsisa innis macafa dubbisu barsisanun afan oromotti, Warra biya oromo kara Waqayo agarsisudaf walitti qabani cafani Awag Onesimos kan gedamuf Ganon Aster kan gedamuf Ganon Aster kan gedamtu, Talfame Mutuwa bukke isagiru ganda Monkullotti goftakena Yasus Kristos erga dalate bode wagga kuma tokko qibba sadetif sagaltami afruritti. This mans: "The beginning of teaching; that is, a book of conversation for those who study the language of the Galla. To show the natives of Galla countries the way to God; collected and printed (this book) by Awag Onesimos and Ganon Aster. Made in the village Monkullo at the side of Massaua, 1894 years after the birth of our Lord Jesus Christ." Notice that in the English title Gaon Aster is not named as author of the book. This small book, the substance of which was till now unknown, appears to the reader to have been written purposely to discredit the Swedish Mission. "To show the natives of Galla countries the way to God," there are collected love songs, war songs, one of the tribal songs, and finally, the songs of the religious ceremonies of Galla paganism (Wadaga), and a series of songs in honor of Atete, the goddess of fecundity, worshipped by the Oromo. The collection, of course, is most interesting; for little is known in Europe concerning Galla paganism. Being th first collection of pagan religious songs printed and circulated in Galla countries, without any explanation of customs, beliefs, and local historical events familiar to the Galla, but unknown to Europeans, the contents were difficult to interpret; I could not have translated it without the aid of Loransiyos. The texts published in The Galla Spelling Book (the whole volume except the aforesaid title in English, is in Galla) are in the Macca dialect with dialectal characteristics of Limmu, the native country of Onesimos Nesib. The author or authors write the Galla in Ethoipic characters; therefore, they are obliged to use a very complicated transcription to express the sounds of the Galla language with the letters of the Ethiopic alphabet which express very imperfectly even the sounds of the Ethiopic language. This transcription is further complicated because the authors have sometimes attempted to mark the accent of the words. There is no special sign for this in the Ethiopic alphabet; therefore, they mark the accented vowel long, even when it is short. Moreover, the system of transcription is not explained in the book; the authors do not indicate what Galla sounds correspond in their system to this or that Ethoipic letter. Therefore, reading this small book is very like deciphering a secret writing, and it is evident why, for twenty-five years after its publication, its substance remained unknown, and the Swedish Mission fell into the aforesaid error. I have transcribed the songs of the Galla Spelling Book in the usual transcription, following the pronunciation of Loransiyos to indicate the accent and the double consonants. When Loransiyos gives me variants, I add them; when he tells me that the version of The Galla Spelling Book is incorrect, I indicate both versions. The texts of The Galla Spelling Book translated in this volume are song 33 among the historical songs; many of the war, hunting, and religious songs, the first song of the caravans, several of the love and nuptial songs, the pastoral songs, and the cradle songs, proverbs 1-89, and riddles 1-9. Loransiyos knows by heart several verses of songs 99 and 126.
In view of the present condition of Galla studies in Europe, I hope that the following texts are not without interest, whatever defects may be found among them. The texts, translated literally as far as possible, are preceded by the notes which I have collected from the natives on the subject of the song, and followed by some explanation in order to make possible the reading of this book by the student who is not a specialist in Galla linguistics and ethnology. The history of the independent Galla states, so vague and lacking in documents till now, is the subject of the first group of songs. I beg the reader to note particularly songs 8-27 concerning the religious wars between the pagan Galla and the Islamized Galla tribes beyond the Gibie. The songs of the wars between the Galla and the Amara during the conquest of the Galla lands begun and finished by Menilek II, contain a short biography of Ras Gobana; and then the songs of the Italo-Ethiopic war a new proof of the great losses of the Abyssinians in the battle of Adua.10
I should like to add some explanatory notes on peculiarities in grammar and vocabulary of the dialect in which the texts were composed; but since Galla is almost unknown from the scientific point of view, I do not possess a Galla lexicon which I consider authoritative, to which I can refer the peculiarities of the songs; nor is the grammatical essay by Pratorius a sound basis for comparison of dialectical peculiarities. A systematic exposition of the grammar of the Macca Galla dialect and the glossary of the texts contained in this volume will be the subject of a later work of min, yo Waqayo nuf gede.
It is my duty to thank those who have encouraged my studies or made possible the publication of this work: in Italy, Professor F. Gallina, professor of Amharic and Tigritian languages at the Royal Oriental Institute of Naples, my eminent teacher, to whom I am happy to express here my most respectful gratitude. Senator I. Guidi, professor of Semitic Philology, Languages, and History of Abyssinia in the Royal University of Rome; Senator Y. D'Andrea, President of the Italian Africa Society; and in England, Miss Alice Werner, lecturer on Swahili and Bantu languages at the School of Oriental Studies in London.
However, a recent examination of Captain Bottego's material in comparison with the result of my researches on the Galla dialects, shows other Galla Lehnworter among the Bambala words published by Dr. Conti Rossini, e.g. Captain Bottego translates mardna, marra, "to go" (I agree with the hypothesis of Conti Rossini that these words are not infinitives, but first person plural of the imperfect). The word is certainly derived from the Galla root mar (in Macca dialects as in southern Galla, "surround", "go round", "walk about"). Is the Somali, mar, "to pass", derived from the same Kushitic root, or is it the Arabic marra? Moreover, the Bambala dansa, "fine" = southern Galla dansa, "good"; yera, "ugly" is perhaps the Galla ydra, "lame" (cf. Antonio Cecchi, Da Zeila alle frontiere del Caffa, vol. 3, p. 267). Bambala mina, "hut", is certainly the Galla mana (but not mana [different accent] as Dr. Conti Rossini says. The connection between the eastern Sidama words, min, mine, and the Galla mana is demonstrated by the Somali min. Thus lukkanco, "hen," (perhaps the real meaning of the word is "fowl"), appears to be derived from the Borana Galla lukku, (southern Galla, lukku, Somali in Harar, luki). Bambala aju, "mother" is the Galla ayo; Bambala inanada does not mean "fear" but "he is afraid," and is derived from the Galla root na, "to frighten" (cf. Somali, na, "pain," "trouble", "weariness"), reflexive form nad, "to be afraid." Bambala inagata, "to sell", is allied, I think, with the Somali (Marrehan dialect) gad, "to sell." Therefore, out of one hundred words selected by Captain Bottego, about thirty are derived from Galla roots. The eastern Sidama roots of Bambala are about twenty, more numerous than the southern and western Sidama roots, of which there are five or six. Among the personal names collected by Bottego, beside those already noted by Dr. Conti Rossini, the following nouns are certainly Galla; bitacco, the "left-handed," burge, dambala (is dambala a personal name? In Galla, dambala means "rising in waves," and is the Galla name for Lake Regina Margherita); dargo ("the fine young man"), gobe, godana, guya (more frequently guydtu; it means "(born) by day"); gilo is perhaps the following gilo, iddo, kolbe, wacce, wayu, yaya (which is not connected with the ARabic Yahya, "John", as Conti Rossini supposed, but is the Galla yaya, "wolf"). Others maybe discovered after collecting further examples of the Galla onomasticon.
All this proves, I think, the extensive Galla influence on the Bambala vocabulary; however I will refer to the statement made by Vannutelli and Citerni in their account of Captain Bottego's expedition (Vanutelli e Citerni, L'Omo, Milano, 1899, p. 184) that almost all the Bambala of Amara Bugi also speak Borana Galla. Loransiyos's mistake may have arisen in this way, and it seems to me also that the many Galla elements in the words collected by Bottego are probably derived from the same source; on the southern frontier of the Amara Burgi there are certainly Galla tribes. And in addition to the information of travellers, the toponomy of this country is Galla: Bisan, Gurraca, Gubba, Ballesa, Dada, Bulti Iddo, Glana Sagan, etc. Loransiyos adds that he has heard in Amara Burgi a legendary genealogy of the Galla living around Burgi. According to this genealogy, these Galla are descended form the Karrayu, the well-known eastern Galla tribe near Harar.
2. Malka Rie e at 4o latitude North, 42o East Greenwich.
4. Antonio Cecchi, Da Zeila alle frontiere del Caffa, Roma, 1886, vol. 1, p. 513
5. Cf. Lincoln De Castro, Nella terra dei negus, Milano, 1915, vol. 2, p. 333. This confirms the statement of Loransiyos.
6. Franz Pratorius, Zur Grammatik der Galla Sprache, Berlin, 1893.
7. Gura Dansa ak Yohannes barese, afan oromati, printed by the British and Foreign Bible Society for the United Methodist Free Churches' East African Mission (without date); Gur Dansa ak Mattayos barese, London, printed for the British and Foreign Bible Society, 1904.
8. G.A. Fischer, 'Die Sprache des sud-Galla Land,' (Zeitschrift fur Ethnologie, Berlin, 1878, vol. 10, pp. 11-144.
9. A. Werner, 'The Galla of the East Africa Protectorate,' (Journal of the British African Society, vol. 12, no. 50, and vol. 13, no. 51; 'A Galla ritual prayer,' (Man, vol. 14, p. 129-131). Cf. E. Cerulli, 'I Galla dell'Africa Orientale inglese,' (Rivista Coloniale, Anno 12, November, 1914). This is a review of Miss Werner's writings.
10. E. Cerulli, "Canti popolari amarici," (Rendiconti della R. Accademia dei Lincei. Classe di scienze morali, storiche, filosofiche, vol. 25, part 6, Roma, 1916, pp 13-14).
I have employed the following phonetic alphabet to designate the sounds of the Galla language:
Plosives:
labials, p, b, p [dot over p]
coronals: t, d
precacuminals: t [mark below t]
cacuminals: d [mark below d]
perpalatals: g [v over g], c [v over c], c [v over c and mark below
it
mediopalatals: k, g
post-alatals: q
laryngals: ', h
Fricatives:
labials: w
labio-dentals: f,b
alveolars: s
palatals: s [v over s]
pregutturals: y
Sonants:
liquids: r, l, r [dot below r], l
labials: m
Nasals:
alveolars: n
palatals: n [dash over n]
The consonants q, p [dot over p], t [mark below t], d [mark below d], c (v over c and mark below it] are not plsives in the most rigorous sense of this phonetic classification; similarly l [mark below l], r [mark below r] cannot be called "sonants." They belong to the sound-group which has been thus described by Sievers:12 "After the formation of the closing of the mouth, the communication between the mouth cavity and the lungs is interrupted by an energetic closing of the vocal chords." W. Schmidt13 justly remarks that there are two kinds of sounds with guttural occlusion; the explosion of the closure of the glottis may occur either before or simultaneously with the closure of the mouth. If the explosion of the closure of the glottis occurs after the explosion of the closure of the mouth, the sound which is formed is properly a consonantal diphthong, i.e. p [dot over p], t [mark under t], d' [mark under d]14, q'15. Therefore Meinhof16 transcribes the Galla sound d [mark below d] as 'd. If both plosives occur at the same time, the sound is single and Schmidt transcribes it with an apostrophe on the consonant, e.g. 'k, 't, 'p.
In Galla the plosives always occur simultaneously except in the following cases: d [mark under d] between two vowels, e.g. badana, pronounce bad' ana; p [dot over p] in every case; l [mark under l], r [dot under r], in those dialects which have kept these sounds. When q is followed by i or ie [the fifth class of the Ethiopic alphabet) the basis of articulation is pushed forward toward the prepalate. Therefore, in this case, the closure of the mouth does not occur in the post-palate but in the middle palate; the closure is made by the motion of the tongue's middle dorsal region. When thus pronounced, it is not followed by or joined with closure of the glottis. The same forward tendency in the closure of the mouth occurs in the sounds k, g, when they are followed by ie. I have not used special signs to transcribe these modifications of the sounds q, k, g, in order that my phonetic alphabet may be as simple as possible. There is no vestige in the northeastern Macca dialects of the consonants l [mark under l], r [dot under r] except the words hara, "today," mariman, "entrails," bala, "broad". Loransiyos pronounces l [mark under l] and r [mark under r] only in these words; he tells me that both sounds have been retained in the dialect spoken in Gimma Abba Gifar. Therefore he calls the Gimma Galla, "those who speak with bound tongue."
The vowels used in this dialect in the following texts are: a, a [with dash over] a [with 2 dots over], a [with o over], ie [with dash over the e, e [with mark below], e [with dashes above and below], i [with v over], i, i [with dash over, o, o [with dash over], o [with cedila under], o [with dash over, u [with u over], uo [with dashes over each]; e [with cedila under], o [with cedila under] are closed e and o of the Italian alphabet. the other vowels have the same value as in the usual transcription of the Semitic languages.
I have transcribed all the changes occasioned by the contact of a final
sound and an initial sound of two words with the sign [upsidedown u] placed
between the words, e.g., harka irbora = harka [upsidedown u] rbora. In
Galla the accent of the word in a phrase is different from the accent of
the isolated word; I have indicated in the following texts the accent of
the word as I heard it in each phrase.
12. Eduard Sievers, Grundzuge der Phonetik, Leipzig, 1901.
13. W. Schmidt, "Die Sprachlaute und ihre Darstellung in einem allgemeinen linguistischen Alphabet,' (Antropos, Wien, 1907, vol. 2, p. 896
14. Pratorius, op. cit., p. 26
16. Carl Meinhoff, Die Sprachen der Hamiten, Hamburg, 1912.
Guma bba dula mimitta
Onco Guca maratta da
Gimma bba Gifar marqa garbutti
gimmata dufe qidamie ndumti
1 Guma of the Abba Dula is pepper.
2 Onco Gilca is furious
3 Gimma of Abba Gifar is porridge of barley
4 He [Abba Gubir' came [to Gimma] Friday; Saturday, he has not yet
finished [pillaging].
Notes. Abba Dula is the title of the Guma kings (literally, "lord of the expedition"). King Abba Gubir is called, according to the Galla custom, by the name of his famous ancestor, Onco Gilca. Abba Gifar was the war-name of Tullu, the king of Gimma. There is a custom among the Galla and the Amara of taking a war-title the name of horses. Thus Abba Gifar means the "lord of the dapple grey horse." The day of the victorious entry into Gimma was Friday (v. 4). "Porridge of barley," food of the poor, symbolizes the want of bravery in Gima's army, opposed to the pepper, i.e., the audacity of Guma's soldiers.
2
In this victorious expedition against Gimma, Abba Gubir took prisoner Genne Alima, sister of King Abba Gifar. Alima was carried off to Guma and confined in the royal residence; but her husband, Nagau Garbi, chief of Lieqa Billo, entered Guma, skillfully disguised, assuming the ironically threatening pseudonym, "Bor Alba" ("tomorrow, colic," i.e., "tomorrow, my enemies shall be afraid"). He advanced by night to the royal residence, and killed the sentries by thrusts of his spear, including the famous warrior Dilbo, and Muhammed Yasi, son of Dilbo. Thus Nagau rescued his bride, and after adorning his horse with the spoils of his dead enemies, fled with Genne Alima toward Gimma. Abba Gubir himself pursued the fugitives; and, running more swiftly than his soldiers, he passed his escort and was unexpectedly assailed by Nagau Garbi. The king of Guma, seeing that he was far from his soldiers, alone, face to face with his enemy, fled, and Nagau Garbi, as a triumphant proof of the king's flight, cut off the tail of Abba Gubir's horse and brought it to Gimma. Thereafter, he sang this boasting-song:
doba Babi Gilo
Nagdu Abba Gifar
gafgaf torba gese
Abbdf ilma gese
akkskayu habna 5
ginfu lafa riebe
tiepaf harre wami
Gimma tola rgati
bor ifian gimmata
Goridda si nata 10
gatani qaqa
ganaa gawe Onco
batani daqa
sura mura Garbi
sura na murate 15
nikietti mati!
1 The hero [son] of Garbi [son] of Gilo,
2 Nagu [brother-in-law] of Abba Gifar
3 every day kills seven [warriors]
4 He killed the father [Dilbo] and the son [Muhammed Yasi],
5 and, as the grandfather remained [yet living],
6 he struck the ground with the haft of the spear.
7 Bring [literally, call] the girths for the charger and the ass!
8 Send the presents [i.e., the spoils] to Gimma!
9 The day after tomorrow, Friday,
10 Goridda will eat you [O Abba Gubir!]
11 The builders [construct] the ceiling.
12 From the village of Gawe Onco,
13 I will arise and go forth.
14 The Tail-cutter Garbi
15 has cut of the tail for me!
16 Tell your bride [O Abba Gubir!]
Notes. Abba Goridda (v. 10) was the war-name of Nagau Garbi (literally, "lord of Goridda"; Goridda was his horse). In verses 11-15 Garbi says: "The builders of Guma construct the ceiling of their huts (where the Galla hang their spears). Guma has warriors and spears, nevertheless I came in and went out." Nagau Garbi fought against the Italians in 1896 and died in the battle of Adua. His father was Garbi Gilo.17
3
At the court of Tuliu Abba Gifar at Gingo, hunting expeditions and Islamic holidays followed closely on one another. Abba Gifar was considered a strict Mussulman and his eldest son even more so. Gimma, already the heart of commerce in the countries beyond the Gibie River, became also the center of Islamic studies in these lands. Consequently, all the most celebrated Galla minstrels gathered at the court of Abba Gifar to produce their songs in this literary and commercial center. Several songs were chanted on the occasion of a challenge between the Mussulman warrior, Tola Mamud, a famous elephant hunter, and Qittiessa Gallo, governor of a province in the Gimma kingdom. Tola Mamud wagered that he, alone, without a spear, could kill an elephant by sword thrusts in the presence of the whole court of Gimma. The stake was Sardo, a horse presented to Tola Mamud by Tucco Danno, the chief of Lieqa Horda (see song 15). After accepting the stake, Qittiessa Gallo invited the court to ascent a hill, and there they saw Tola Mamud assail and kill an elephant by his sword, although, during the struggle, the elephant struck with his trunk and killed Sardo, the horse at stake. Here is the victory song of Tola:
Qittiessa gade Gallo
korattu kka dira
ya oltu kka naddieni
qaqaro torba yabi
daltu galo ambacca 5
torbanu kufu cabi
arriedi natti kottu
mattari nan si hida
gafa mattarri ncitte
lubbunkie lafa litte 10
nitikie natti citte
Sando gannato Tucco
baessa Tute Danno
cisi-ka du a coqqo
duni dira akkana 15
Qittiessa intali Gallo
saba waya guttatte
na qabati, ya Qittiessa
kiella moti qabati
ya maggin garadi 20
hiryan durba Gingo
1 O Quittiessa, vile [son] of Gallo,
2 proud as a man
3 [but] living as the women,
4 go climb seven qaqaro trees!
5 O daughter of Gallo, the linon,
6 seven times fall down [from the trees] and break yourself!
7 Run! Come to me!
8 With the bindweed I will bind you.
9 When the bindweed was cut,
10 your heart sunk into the ground.
11 Your bride has resolved [to come] to me!
12 Sardo, the necklace of Tucco,
13 the fine (horse) of Tute Danno,
14 repose! 18
15 There is the dath of a man!
16 O, Qittiessa, girl [daughter] of Gallo.
17 The lie has filled the togas!
18 Seize me, O Qittiessa!
19 At the gate of the king, seize me!
20 O enemy of the servant maids,
21 friend of the girls of Gingo!
Notes. Note that in the whole sone, the feminine is used instead of the masculine to epress the contempt of the singer for Qittiessa. Qaqaro (v. 4) is a kind of gigantic sycamore growing in Kaffa and in the countries of Gimma nd Garo, contiguous to Kaffa. Sardo, the horse at stake is called (v. 12) "the necklace of Tucco," his most precious gem. Tute (v. 13) is the diminutive of the name Tucco. It is the Galla custom to use the diminutives of proper names in boasting and war songs. Verse 14 means "your toga covers lies only," i.e. you are a liar! Verses 20-21 allude to the rumor that Qittiessa had much luck in his gallant adventures at the court of Gimma.
4
The warrior Sone of the Lieqa Sibu tribe was challenged by Sima bba Dienta of Guma, an officer of Abba Gubir. Here is the boasting song of Sima:
cira ciri gette
maf an cira cira?
Sima simi! gette
maf an Sima sima?
nienca nienca batu 5
marattu abba Dienta
Sima Kalle lienca
bakakka kue-aa
irra na darbata
gala na murata 10
maf an Sima sima?
1 "Weed the weed!" you said.
2 How can I weed the weed?
3 "Surpass Sima!" you said.
4 How can I surpass Sima?
5 The lion bringing a lion ('s skin),
6 the furious (brother) of Abba Dienta,
7 sima (bringing) the cloak of lion's skin.
8 The lightning (son) of Kue
9 pierces me above,
10 cuts me below.
11 How can I surpass Sima?
Notes. 1-2 are introductory verses, usual in Galla songs, forming a kind of parallelism of sounds or images iwth the following verses of the song. Here, the pun of the first verse, cira ciri is analogous to the pun of verses 3-4, Sima simi. The name Sima means in Galla "he who surpasses"; thus the singer puns: "How can I surpass him who surpasses?" Kue (v. 8) was the mother of Sima (see song 109). Verse 10 alludes clearly to the Galla custom of cutting off the genitals of captive warriors as war-spoils.
5
nama Sima simu
ani biekan himu
gara Sibutti mu
Sone mudi ribu
gara Sibutti mu 5
muca Buse Miggu
hatisa Bogeda
abbasa Busani
argasa nqufani
1 A man surpassing Sima,
2 I know him and I will say (his name).
3 I speak of Sibu,
4 of Sone whose waist is a rope.
5 I speak of Sibu,
6 of the child of Buse (son of Miggu.
7 His mother is Boge.
8 His father is Busani.
9 No one grows tired of looking at him.
Notes. In this song appears one of hte characterisitic features of boasting in Galla war-songs, the enumeration of all the ancestors on both the father's and the mother's side. (See also the farsa, songs 30-33). Sone was the son of Busani (diminutive, Buse, cf. song 3), son of Miggu. His personal name was Gienda, but, according to Galla custom, the women of his house did not pronounce his name, and called him Sone, i.e. "gen." Verse 4 alludes to the thinness of Sone, one of the qualities most appreciated by the Galla.
6
On assailing Sima, Sone said:
gatana Buse Miggu
Giendatu cabbi robe
1 The thin (son) of Buse (son) of Miggu.
2 Gienda Rains (like) hail.
7
Sima answered:
hardngama Guma
camsitu gala girti
1 The thorny thicket of Guma
2 camsitu is below.
Notes. The camsitu are sorcerers capable, according to Galla belief, of checking rain by the fumes of burning aromatic grass. When it does not rain in the country, and the tribal chief suspects that the drought has been occsioned by the sorceries of the camsitu, he orders that they be arrested and buried to the waist in holes dug for the purpose, and there they remain till the coming of the rain. Similarly, the populations inhabiting the banks of the great rivers (Gibie, Omo, Diddiessa) have recourse to the camsitu to restrain the river at the time of floods.
8
After the conversion of the Galla kingdoms beyond the Gibie to Mohammedanism in the years 1855-70,19 wars between these kingdoms were often occasioned by religious pretexts which several times disguised the usual motives of competition. The slight diffusion of Islamic culture and the survival of pagan beliefs in the Islamism practiced by these peoples, resulted in giving little evidence in those early times of a change of religion. But the Egyptian and Sudanese merchants aided, says Loransiyos, by Khedive Ismail began to form local centres of religious culture. The first among these centres as Gimma Abba Gifar (see song 3). From these centres originated the first fanatics and the first attmepts at rebellion. The first rebel was a warrior of Darra, a tribe in Shoa near Salalie. He, according to the custom of these Galla Mussulmen, kept in addition to his Mohammedan name Hasan, his pagan name Wadag. Hasan heading the Darra (all converted to Islam) and choosing from the most famous Mussulmen of these countries ten dervishes, as a kind of personal guard (perhaps an embryonic zawiyah), began to fight Daggac Masasa Sayfu, sent against him by Menikek. After defeating Masasa, he prepared to resist Ras Mika'el, sent by Emperor Johannes IV to Darra. Ras Mika'el was defeated and obliged to take refue on Tullu Aylu, a mountain near Darra, to escape from the cavalry of Hasan Wadag. Then a minstrel sang this strophe in Amharic to honour Hasan:
Hasan Wadag Abba Kurara
gaddl saddada yihen hullu Amara
Babbatu zihon ba-nnatu ambacca
wardo yigatmal bicca la-bicca
b-abbatu Mumad ba-nnatu Fatma 5
tabanga bittakkuas zor ayilimma
1 Hasan Wadag Abba Kurara
2 sent into the abyss all these Amara.
3 By his father's side, he (his father) is an elephant; by mother's
side, she (his mother) is a lioness.
4 He descends and fights face to face.
5 By his father's side, he is Muhammad; by mother's side, she is Fatmah.
6 although the guns are discharged, he does not turn back.
Notes. Abba Kurara was the war-name of Hasan, i.e. "lord of Kurara" (his horse). Notice in verse 3, ambacca instead of the usual Amharic ambassa; the change of -ssa to -cca has been occasioned either by the necessity of rhyming with bicca, or by the influence of the Galla ambacca. It is clear that the song was composed by a Galla who used the Amharic as a literary language; for example, in v. 5 Mumad is the Galla prounciation of the name Muhammad. This verse 5 seems to me noteworthy, because the singer uses to indicate the Islamic ardor of the hero, the strange expression: "His father is Muhammad, his mother is Fatmah," certain proof of the very slight culture of the Galla Mussulmen.
9
The Emperor Johannes IV and King Menilek II, although they might not have been pleased by the foundation of such a small Mussulman state on the frontiers of Shoa and Goggam did not act in concert to organize an expedition against Hasan. So at first, Ras Mika'el in the Emperor's behalf, and Daggac Massa Sayfu for Menilek, fought and were defeated separately. Afterwards, when a large army ahd just been prepared in Shoa to assail Darra, the Galla sang this riddle:
takke tarakke
lafen okkotet rakkate?
1 Come on, divine!
2 Is the bone distressed in the pot?
Notes. The bone was Hasan, desired by the dogs, i.e. the Amara; the pot was Darra, his tribe. As a pot protects a bone against the dogs who will not risk rushing into the pot, and cannot get the bone except by breaking the pot, so Hasan was protected by the Darra against the Amara who would not risk their lives by coming into Darra's coutnry and could not capture Hasan except by defeating the Darra. The Shoan expedition had not yet departed when Hasan died a natural death, after slaughtering his war-horse. "After my death," he said, "no one can ride Kurara!"
Notice the formula takke tarakke. Loransiyos tells me that this formula has no sense, but is used to attract attention to the text of the riddle to follow.
10
The following songs were inspired by the wars between pagans and Mussulmen, centering in the kingdom of Guma. Guma was converted to Islam, says Loransiyos, before the other Galla kingdoms.20 In the year 1882, the king of Guma, Abba Gubir, resolved to make an expedition against the pagans of Gabba at the northwestern frontier of his kingdom. The expedition was especially directed against Hanna, a Gabba country, of which the governor was Abba Bara, a famous sorcerer. The first battles were favorable to the Mussulmen who defeated Abba Bara and Abba Dima Tambo, chief of the Lieqa Nos and Arrogi tribes, allies of Hanna. Hanna's prisoners taken to Guma sang this strophe:
Abba Bara kan duriti
matam bdi na furi
gatin long afuri
1 O Abba Bara of times past,
2 turn your head and redeem me!
3 The ransom is four cows.
11
In these combats, Ambass Abba Somie, an officer of Abba Bara's army, was killed by Gallo, governor of a province (Abba Qoro) in the Guma kingdom.
Ambassa bba Somieti.
Gallo ambassa rra gunguma
1 Over Ambassa Abba Somie,
2 Gallo, the lion, roars.
Note. The singer puns on the double sense of the word ambassa, personal name of the slain worrior, and "lion" in Amharic.
12
The first success of Abba Gubir alarmed all the chiefs of the countries between the rivers Diddiessa and Baro, who saw that these Islamic propagandists enforced their sermons with spear thrusts and pillaging of villages. Therefore, they began to help Abba Bara who was very tenaciously defending his country availing himself of the natural advantages of the woody and rugged territory. Then Abba Gubir, seeing that this enterprise had become difficult and fearing that the result of an expedition without success would be great loss of prestige for his kingdom, sought allies. Therefore four ambassadors of the four states, Guma, Gimma, Gomma, and Limmu, met in Goggi, a place between Guma and Gomma. 21 These four Mussulmen kingdoms resolved to confederate and proclaimed a holy war against the Galla pagans. The league, according to Galla customs, was called by a special name, Arfa, i.e. "the four." Afterwards, it was called Arfa Naggadota to distinguish it from the pagan league. (See song 18.) Arfa Naggadota means "the four Mussulmen" (literally, "the four merchants"), because Islam was introduced by the Arabic merchants. Therefore naggadie means both merchant and Mussulman.
After confederating with the other Mohammedan states, Abba Gubir took up arms again. Then, to weaken the hostile army, he tried to detach from Abba Bara the warrior Tufa Roba, chief of Hanna Cakka Gadf (see songs 15-17). The first propositions of Abba Gubir were repulsed by Tufa Roba. Then a ministrel sang:
dappo mata yofla
ya ilma Roba Warie
as gal gennan didde
nao male hafta
farda kan okkoko 5
qallu lama ngirtu
tokkicca Onco Gawe
moti lama ngirtu
farda obbonko bita
tokkicca Onco Gawe 10
malli Onco Gawe
nitisa gafata
qallun Onco Gawe
cakka Goggi gala
garan Onco Gawe 15
mata rratti bata
1 O red sorghum with a sharp head!
2 O son of Roba Warie,
3 we said to you, "Come!" and you refused.
4 You shall remain wihtout soldiers!
5 O horse of my Lord!
6 Two sorcerers are not there.
7 Onco Gawe is alone.
8 Two kings are not there.
9 My lord will buy a horse (for me).
10 Onco Gawe is alone.
11 Of the skill of Onco Gawe,
12 ask his wife!
13 The sorcerer Onco Gawe
14 enters the wood of Goggi.
15 The mind of Onco Gawe
16 rises over his head!
Notes. The singer says: There is not in these countries such a generous king, such a foresighted sorcerer as our king, Abba Gubir (called Onco Gawe). In many Galla and Sidama states, there is a general belief in the magical powers of the king; therefore Abba Gubir is called "the sorcerer." Verse 14 alludes to the meeting at Goggi. Verses 15-16 man: The mind of Onco Gawe 22 is open. His thoughts rise up from the belly to his head and therefore are manifest. He does not keep them in his belly!
13
Bisa! Bisa bba Dangie
Bisa kan na gode biekta
arragiessa gese biekta
arragiessa muka rratt agese
1 Biesa, O Bisa (daughter) of Abba Dangie.
2 Bisa, you will know what I did!
3 You will know that I killed a crow!
4 I killed a crow on the tree!
Note. After this song, similar in its fashion to the songs of the butta (see song 142), he brandished his spear, and hurling it at an artisan on the roof, killed him.
14
Tufa Roba (song 12) afterwards was won over by the promises of Abba Gubir and deserting Hanna's army, passed to the enemy's camp. But the other chiefs of the Gabba tribes persevered with Hanna in fighting against the invaders of their country. The land of Gabba is very rich in coffee, and allusion to this is made by the singer of the following strophe:
Gabbain bunni ndibu
gabbata fulli ndibu
Garo arenni ndibu
gdri ardrri ndibu
ardrsi, ya bba bora!
1 Gabba is not lacking in coffee.
2 A fat man does not lack la bonne chere.
3 In Garo there is no laack of beards.
4 A good man does not lack contentment.
5 Hear us favorably, O Abba Bora!
Notes. The song is addressed to Fatansa Ilu (whose war-name was Abba Bora, i.e. "Lord of the light-bay"), king of the Gabba Ilu. Garo (v. 3) is a little Sidama state to the southeast of Gimma. It was conquered by Abba Gommol, king of Gimma. 24 the slaves of Garo carried off to Gimma, surprised the Galla because of their long, rough beards. Therefore, they became proverbial in these Galla countries.
15
On account of the difficult country, the struggle became ever more intense, but the Moslem allies of Abba Gubir did not send their armies against the Gabba. At this time, the king of Guma suffered another loss. Tufa Roba after a short stay in Guma (he was there appointed by the king governor, Abba Qoro, of a district near the frontier of the Lieqa tribes) became hateful to some dignitaries of the royal court and especially to the king's brohter, Abba Digga. This was increased by the rumor that Tufa secretly loved Genne Qanatu, Abba Digga's wife. Tufa resolved to return to Hanna; and after an agreement with Tucco Danno, the well-known chief of Lieqa Horda, prepared to fly to the Lieqa country. Here is his song of farewell toGuma:
obo gofte Surama
lafa gabbate coma
hara qamalie tola
lafa cisa ganami
hara cibsa gabbare 5
lafa sirre tirfida
hara cire birgida
eg an galla liencada
galan biy ofin tola
bie nan galla biyako 10
Hanna cibsa gafare
lafa moti bba bard
hara sare nu wami
gollien hanna gafare
dur obboko nu ngedu 15
gollien gara Gum
kuni qallicca nu ngetti
an biyaku kagele
dubbin haman
kara naddieni dufa 20
bokkan haman
kara borudd dufa
bokkan haman
kara boruda dufa
camsitu girdf male 25
dubbin haman
kara naddieni dufa
dirsatu giraf male
nienca galato surd
mie kka arbu n caranure 30
mie mma n dau ilalure
sila Dannott an gala
biya biniensa Biera
ganama nama kienne
galgala nama fudata 35
sila Garbitt an gald
biya biniensa Gilo
gagnatu ta 'e maga
dabiera dadi duge
sila Gimmat an gala 40
Gimma bba Gifar Sana
kani no gibbe disef
dubarti kasa dufa
dirat itillie nafa
sila Kafat an gala 45
Kafa Gallitto Kamo
biya moti Busasie
kani no gibbe disef
hundase gomfon uffata
hunda cakkatti gala 50
akka gollota wanni
kanafa gibbe hafe
motidaf Bara qamna
yo lafa hama Gruma
ega dabdrsa tate 55
utu gurguras tate
ya Tucco Danno Bieera
ega nu sin gallao
yo Waqayo nuf gede
galmas kagelen ano 60
Roba Gurracco Warie
mie si wamu takkarre
Roba fana dani
akka dolgie madae
isa dowa debiyu 65
akka birrusa dute
Robe Roba bba Tullu
kan dakle nattu siette
dakanu giddi natte
Robe Roba bba Tullu 70
gagan foi karrota
ega dirsise bade
ise gala Hannada
ise dirsa kakatte
malda lafota sani 75
kan farda kudasani
malda kagete ani
utum malda nqabini
utum butta nqallini
ramni maldiessu male 80
maldanke giesseti
tumtu gabbaref male
motitti himindaf male
malda kagelle anurre
ya Gawe Onco Galo 85
Suramu Galo Onco
naddienis gurda nqadne
ilalu kka sen fokkifti
lafon qondala nqabne
sa omli korma nqabne 90
ilalu kka sen fokkifti
masitti baum moga
masin Guma garida
iero dabannef male
lafti Guma baessa 95
qotan qotannef male
kamietti Guma gaaarida
gurda nqabduf male
motin Guma garida
Wata galattef male 100
ega nus biya qdmna
gakin biya fin tola
ega nu ngalla bardna
nd himiera Abba Sanga
manni Watta qarqdrra 105
hinni gara qarbata
firakie nbusin gede
hadakie ngatin gede
Guma qilliensa waru
Guma nafin na gede 110
Hannakie nbusin gede
ega nus biya qamna
galdn biya fin tola
ega nu ngalla barana
yo Waqayo nuf gede 115
1 Oh Surama, my loard.
2 The fertile and rich land
3 today has become fit for monkeys (only)!
4 The land, rest of the mulatto,
5 today pays tribute for the cow's enclosure!
6 To the land, bed of Tirff,
7 today, weeding hte way I desire to return there (literally, today
I weeded on its way).
8 Therefore I am a vagabond lion!
9 To return to one's own country is good.
10 Come! I will return to my land,
11 Hanna, enclosure (of the cows) of Gafare,
12 the land of King Abba Bara!
13 Today call us dog,
14 the sons of Hanna Gafare.
15 Already called us, my lord,
16 the sons of this guma.
17 "This is a sorcerer!" they say to us.
18 I long for my country!
19 The bad contest
20 comes out of women's cause (literally, comes out of women's way).
21 The bad rain
23 comes at daybreak (literally, comes out of daybreak's way).
24 The bad rain
25 comes at daybreak
26 if the camsitu is not there (to keep it back).
27 The bad contest
28 comes out of women's cause
29 if the man is not there (to keep it back).
30 O Lion, my dear (horse) with (fine) tail
31 Come! like an elephant I will roar!
32 Come! I will look where I may go.
33 If I could go to the country of Danno,
34 the coutnry of the wild-beast of the the Biera (fmaily)!
35 In the morning he give presents to a man.
36. In the evening he takes ack from this man (his presents)!
37 If I could go to the country of Garbi,
38 the country of the wild beast (son) of Gilo!
39 The brave rest and slubmer.
40 The vile drink the dydromel,
40 If I could go to Gimma,
41 Gimma (the country) of Abba Gifar Sana!
42 This (land I hated an left it.
43 The girl rises and comes.
44 The man stretches for her the skin for a bed!
45 If i could go to Kaffa,
46 Kaffa (the country) of Gallito Kamo,
47 the country of the kings of Basasie.
48 This (land) I hated and left it.
49 All water (on their heads) the gomfo.
50 All go into the woods
51 like the sons of the baboon.
52 I hated these and left htem.
53 We will go towards the king (Abba) Bara
54 if the land of Guma is bad
55 "After being in exile,
56 perhaps you will be sold also!"
57 O Tucco Danno Biera
58 then we will go to your country.
59 If God has spoken (thus) in our behalf,
60 I desire to return!
61 O Roba (son) of the black Warfe,
62 please, I will call you!
63 Follow the taracks of Robba
64 like a wounded elephant!
65 He is an obstacle which makes one fall back
66 like an angry elephant!
67 O Robe (daughter ) of Roba bba Tullu!
68 Do you think that she eats what she milled herself?
69 (The slaves) work by constraint and she eats
70 O Robe (daughter) of Roba bba Tullu,
71 beautiful, chosen among the girls with fine teeth!
72 Since the death of her husband,
73 she has been in Lower Hanna.
74 She has sworn against all men (never to marry again).
75 the armlet for five foot soldiers
76 and for fifteen horsemen,
77 the armlet I desire!
78 Although I may not have the armlet,
79 although I have not sacrificed at the butta,
80 I am a raba worthy fo the armlet!
81 Your armlet would reach me,
82 if I had paid the tirbute to the smith,
83 if I had not spoken to the ing.
84 Have I really desired the armlet?
85 O dear Gawe Onco,
86 dear Suramu Onco.
87 Women without the gurda,
88 I will see how ugly they are!
89 Foot soldiers without a qondala,
90 cows without an ox,
91 I will see how ugly they are!
92 The coming out of the couryard is bad.
93 The courtyard of Guma is beautiful,
94 but they palnt there the iero.
95 The land of Guma is good,
96 but they dig and dig it.
97 The women of Guma are beautiful,
98 but they have not the gurda.
99 The king of Guma is good,
100 but he loves the Watta.
101 Come! We also have a country!
102 REturning to one's own coutnry is good.
103 Then we will return there, this year!
104 That Aba Sanga told me,
105 he whose hut is on Watta Qarqa,
106 he whose belly is a leather bottle
107 "Give not up your relations!" he said.
108 "Give not up your mother!" he said.
109 "Guma is the breeze of spring."
110 "Remain not in Guma!" he said.
111 "Give not up your Hanna," he said.
112 Come! We also have a coutnry!
113 Returning to one's own coutnry is good.
114 Then we will return there this year,
115 if God has spoken (thus) in our behalf!
Notes. In this song, Tufa refutes the accusations and the slanders of the Guma (first part); then explains the motives of his dwelling in Guma after the desertion from Hanna (second part); boasts of his ancestors and their entreprises (third part); finally excuses himself of the principal accusation (i.e. as the lover of Genne Qanatu); and after giving like for like to Guma in the matter of slander, recalls the counsels given him by an old diviner (fourth part). The verses of this song are put together in an orderly way not usual in Galla poems.
The song beings by describing the pitiable condition of Hanna, the country of the singer (v. 1-12). Surama (v. 1) was the war-name of prince Abba Digga, the aforesaid brother of Abba Gubir. Tufa Roba was a nephew of Warie, a negro who immigrated to Hanna Cakka Gadi (Hanna was partitiioned in two districts: Hanna Cakka Gadi, ie..e "Hanna of the lower wood" and Hanna Cakka oli "Hanna of the upper wood"). Verse 4 alludes to Warie. Tirff (v. 5) was the wife of Warie, and therefore grandmother of Tufa. Gafare (v. 11) was an anient chief of Hanna. It is a Galla custom to join to the country's name the name of a famous chief or king who governed the land, e.g. Gimma Abba Gifar (Abba Gifar was the war-name of two kings of Gimma); Gimma Qadida (Qadida Wannabie was the chief of this other Galla state); Affillo Gare (Gare was an acient chief of the Afillo tribe). This is a source of mistake to travellers and geographers who do not know the Galla tongue, e.g. the map of Abyssinia by Major De Chaurand has the locality Dano Bera, really not a place but a chief of Gimma Argo and Lieqa Horda, Danno Biera.
Verses 19-20 reproach Abba Digga because he considered worthy of belief the prating of the Guma women about Tufa and Genne Qanatu. On the camsitu keeping back the rain, see song 7.
Lion (in Galla, lienca) was the name of Tufa's horse. Verses 32-35 allude to Danno Biera. It was said that he changed his officers very frequently. The verses 36-39 allude to Gabi Gilo, chief of Lieqa Billo (see song 2). A very valiant warrior, he was so jealous of his renown that he preferred to give the high offices of his court to persons who could not push him into the shadow. The verses 40-44 allude to the bad reputation of the girls of Gimma Abba Gifar among the Galla. Abba Gifar Sana (verse 41) was the first king of Gimma. 25 Verses 45-51 relate to the customs of Kaffa, which appear very strange to the Galla. The Kaffa used to wear on their heads the gomfo, that is, a kind of cap mae of monkey's hair and adorned by ostrich feathers or by feathers of the red bird called by the Galla gucci. 26 The houses of Kaffa are often surrounded by coffee trees which they utilize to hide and protect their houses. The coffee in these coutnries grows so high that it forms small woods (see song 14). Gallitto Kamo (verse 46) was the king of Kaffa, the last king but one before the Amara conquest. He was born of the Basase dynasty which claims to be derived from the Portuguese. In fact, the kings of this dynasty are of a lighter color than the natives, and to keep this characterisitc, they do not marry women who are not born of the same stock. 27 Verses 5-56 allude to the tradition current in Guma that Tufa was about to be sentenced to exile or slavery.
With verse 61 begins the glorification of Tufa's ancestors. First, Tufa
sings about his father, Roba, who left tracks of the blood of his slain
enemies everywhere he went, as a wounded elephant leaves blood tracks that
guide the hunter to him. Then the poet sings about his step-mother,
Robe Roba, who was said to have been a freed slave (v. 67-74). Last (v.
45), Tufa begins the oratio pro domo sua, vaunting his own enterprises.
The Galla used to grant to the warrior who had killed five men, five buffaloes
and five lions, an armlet called malda. The malda was awarded by
the Abba Gucci during the feast, butta, after the reckoning of the spoils.
The number of the victims necessary to obtain the armlet was the aforesiad,
but it was calculated according to a kind of computation table known by
heart by the old men of the tribe. This table fixed the value of
the differnet vicitms. Here is the table which Loransiyos gave me:
one elephant = five horsemen
one panther = fourteen foot soldiers
five monkeys = one foot soldier
one lion = two horsemen
one buffalo = one horseman
In this case, Tufa had killed, besides five foot soldiers (v. 45), fifteen horsemen, that is five lions and five buffalos, according to the table. 28 In Guma the king was the president of the butta feast. Tufa says (v. 81-83) he should have obtained the malda, if it had not been for the circumstance that the judge in the computation of the victims was the king. Perhaps the king of Guma would have granted the malda to Tufa, if Tufa had paid the tirbute to the smiths (v. 82). The smiths exacted a special tax on the honors granted at the butta. Verses 81-83 allude also to the favoritism of the dynasty ruling in Guma toward the lower casts of the population (see Appendix).
With verse 85, the song comes back to the accusation of adultery, and Tufa tries to persuade the jealous husband, Abba Digga, that he (Tufa) has no love for strange women. The women in Gabba, Hanna, and Lieqa used to gird themselves with the gurda (v. 84). The gurda is a sash of jet and hair which is wound round the body, its pointed ends dangling to the knees. The Galla think that the gurda is the best remedy against the evil-eye. 29 On the contrary, in the other Macca countries as Guma, Gimma, etc. not the women but the men wear this sash. To Tufa, born in Hanna, a woman without a gurda (who appears to him as a cow without an ox) is very undesirable; therefore he did not court Genne Qanatu.
Verses 97-100 scoff at the Guma. They used to plant round the courtyards of their huts a thorny shrub which is called by them iero (in Tulama dialect, wallensu; in Somali walenso = erithryna melanachanto). The land of Guma is not rich in corn, but in woods and natural vegetation; therefore, the cultivation of corn necessitates keeping it free from the grass that smothers it. The Guma used to spade up the soil many times before sowing and remove carefully all the roots of the extraneous vegetation (v. 95-96).
As I have already said, in Guma the low caste of the Watta had certain privileges. Is this fact connected with the Galla legend of the origin of the Adamite dynasty (see Prose, I)? Or has the legend been occasioned by this partiality of Adam's descendants for the Watta (v. 99-100)?
Verses 104-111 recall the predictions and the counsels of Abba Sanga. Abba Sanga (a war-name which means "lord of the castrated horse") was an Abba Mora, i.e. a soothsayer, reading the future in the entrails (mora) of the sacrificed victims (sheep or cows). In verse 8 of this song, the word galla meaning "errant," "wandering," is especially noteworthy. The word is probably connected with the Somali root gal meaning "stranger" and afterwards, "non-Moslem." Reinisch 30 has already suggested connecting the Somali word with the national name of the Galla. The fact that this word is still used today by the Galla is a veritable proof of Reinisch's hypothesis. Cf. the etymology of Ge'ez, the national name of the Ethiopians, from the root Ga'aza, "to emigrate"; and the etymology of Sidama, which is derived, according to Reinisch, 31 from the root sid, "to emigrate."
In verse 64, dogie is the Galla name of the adult male elephant called tolie in Amharic. In verse 66, birrusa is the Galla name for a kind of young elephant, but greater than the goro, which is the Amharic and the Galla name of the elephant not yet reached maturity. The birrusa is feared on account of its anger. As to other exampels of the rich terminology employed in the East-African languages to indicate the different kinds of elephants, see my Canti Popolari Amarici. 32
In verse 74, the text has ise qirsa kakatte meaning, "she has made a holy oath against the men." About the holy oath, kaka, see song 143.
Raba (v. 80) is the name of the young men who have not yet sacrificed at the butta (see songs 34, 142). P. Martial de Salviac 33 states that there are, among the Galla, "trois dignitaires" l'Abba-Bokou (Pere du sceptre), premier magistrat, le Dori et le Raba, assesseurs et juges"; but the same author 34 says, that the Abba Bokku, the Dori, the Raba, are all called dori "comme denomination generale." Loransiyos tells me that the information given by P. Martial de Salviac seems to him inexact. He does not recognize dori as a dignitary; he knows this word only as a personal name, e.g. of a Sulu Galla chief, father of Fitawrari Cufa Dori and relative of Fitawrari Habta Giyorgis. 35
Watta Qarqa (v. 105) is a place in Guma near the frontier of Gomma. Watta Qarqa means "Watta's ascent." Notice the old form of the genitive; the construction employed today would be Qarqa Watta. 36 Waru (v. 109) is a strong but not steady wind blowing in the dry season (December-march) called by the Galla bona.
16
The signal for Tufa Roba's flight, to acquaint him that his allies beyond the frontier of Guma were ready to aid him, was the following song. At the time appointed, this strophe was sung by the soldiers of Gene Tufa Cirfa, a woman who governed a country half-way between Hanna and the frontier of Guma.
cei hammarri ya Tute Danno
warqie Onco Gawe Hungulale
1 Pass (the frontier) and seize, oh Tucco Danno
2 the gold hoarded by Onco Gawe.
As to the verb hungulale, see song 21, v. 60 and notes.
Tucco went to the frontier of Guma and Tufa Robba fled to him, safe and sound. This flight impressed the Galla deeply and was interpreted as a real victory for the Pagan League. Therefore, Abba Gubir in revenge prepared an expedition against the pagans with the aid of an army sent him by the king of Limmu
tita Onco
gllicca Onco
Gawe Onco
bor ganama daqen ise fidd
yo lafitti barite. 5
Oromon attam qufte?
Oromtitti sa ofi ndu' u nditu
kdn karra qalte hinnattu.
bor ganama dqen ise fidd
adamirra ndalanne 10
yo n isa fidu bade
bor ganama daqen ise fida
1 The ruler Onco,
2 the sorcerer Onco,
3 Gawe (i.e. the python) Onco!
4 Tomorrow morning I, Onco will go to bear him (Tufa) off,
5 when the day shall break (literally, when the earth shall dawn).
6 How saucy the pagans grew!
7 The pagans eat dead cows (i.e. dead from natural causes),
8 do not eat (cows) that the knife has slaughtered.
9 Tomorrow morning I, Onco, will go to bear him (Tufa) off.
10 I am not born of Adam's stock.
11 If I were, I should not be able to bear him off!
12 Tomorrow morning I will go to bear him (Tufa) off!
Notes. Abba Gubir, called also in this song by the names of his ancestors, Onco and Gawe, accused the pagans of eating impure meat, i.e. cows which have not been slaughtered with a sharpened knife, according to the ritual demanded by the Moslem law. ofu ndu 'u (v. 7) literally, "dead by itself is the Galla translation of the Arabic word maytah, meaning impure meat (literally, "the corpse"). The pagan Galla used a spear to kill cattle and after killing them, cut them in pieces. 37 Verse 10 alludes to the descent of Abba Gubir from Adam's dynasty. Notice in verse 7 the feminine article -ti used in contempt after the noun Oromo (pagans); for a like motive, Tufa Roba is indicated in the verses 4, 9, and 12 by the feminine pronoun ise (literally, "she," "her").
18
Tufa, after retuning to Hanna, continued to incite the minds of the pagans against Guma. Then was formed a pagan league to oppose the Moslem league of Goggi. The allies were Lieqa Billo with its chief, Garbi Gilo (see song 2); Lieqa Horda with its chief, Tuco Danno; the Hole Kabba tribe (see song 21); Hanna, and other secondary tribes. The league took the name Arfa Oromota, i.e. "the four pagans," corresponding to the name Arfa Naggadota, "the four Mussulmen" of Goggi (see song 12). According to the Galla custom, both armies, before the battle, sang their song of defiance. Here is the song of the pagans.
Islam huddu diqattu
ise waggin daballame nbaliesu
nus qabanna mala
nu imbunu badda
yogga istn butani 5
gaga isin dufidni
sadan naggadota
isin wamaddittu
arfan oromota
nuyu wamaddinna 10
wal agarra badda
yo dibben nu dibbe
gdra badda Lieqa
Ligditti ergattina.
yo qibben nu dibbe 15
gdra badda Sibu
Sonetti ergattina
ya guidanta Sibu
Sone mudi ribu
buta badda Qumba 20
busa qitte muka
isin induftdni
nuyu asin egna
baddarratti Qumba 24
1 The back-rinsing Mussulmen!
2 I will not fight (literally, ruin), joining myself with them.
3 We also have taken counsel.
4 We will go out to the plateau.
5 When you go thither,
6 when you come thither,
7 call you
8 the other three Mussulmen!
9 We will call
10 the four pagans.
11 We will meet each other on the plateau.
12 If we should be distressed (literally, if the distress should distress
us),
13 towards the plateu of Lieqa,
14 we should send (messages ) to Ligdi.
15 If we should be distressed,
16 to the plateau of Sibu,
17 we should send (message) to Sone.
18 O obstacle of Sibu,
19 Sone, whose waist is a rope,
20 go out to the plateau of Qumba!
21 Pay (the ritual offering) to the qittie tree.
22 You will come there.
23 Then we will await you there
24 on the palteau of Qumba.
Notes. The first two verses (1-2) allude to Tufa Roba, who returning to his country will no longer fight on the side of the Mussulmen. "Back-rinsing" (v. 1) is the usual nickname for the Modhammedans in the Galla tongue as in Amharic (Amharic, qit tat tabi). The name alludes clearly to the Islamic ritual ablutions. As to other pleasantires on Islamic ceremonies and beliefs, see songs 21, 23, 142. In verse 14, Ligdi Bakarie (see song 20) and Sone Miggu (see songs 4-6) were two auxiliaries of the pagan league. Qittie muka (v. 21), says Loransiyos, is one of the trees most venerated by the Galla. It is known that the Galla and the Kushitic populations in general venerate certain trees, symbols of supernatural beings or habitations of the lesser spirits. Qumba (v. 24) is a plateau in the Lieqa territory near the dominion of Tucco Danno.
19
In the battle at Qumba, the army of the Mohammedans was defeated; the pagans pursued them as far as the frontier of Guma. Abba Gubir, seeing the threatening progress of his enemies, requested his allies to observe more strictly the terms of the league. Limmu sent a new army, which joined itself to the Guma forces and assailed the pagans at Giedo, in the territory of the Gabba Obo tribe, on the hilly banks of the Diddiessa. There also the pagans won a victory. The Moslem armies retreated separately. The Guma army was again pursued as far as the frontier of the kingdom and Ligdi Bakarie took prisoner Abba Dooga, the brother of Abba Gubir, the aforesaid rival of Tufa Roba (see song 15, introduction).
Giedo gala bute
galaiessi essa mbu u farda buse.
farda yo bban mbuftu
aguddu fardieni
butan farda tti hiqe.
1 I came down to Giedo.
2 Where the monkeys are not seen to descend, I made my horse descend!
3 When the horseman would not leave his horse,
4 the hoofs of the horse,
5 the horse was rstrained there by the sword (literally, the sword
has restrained there the horse).
Notes. Verses 3-5 mean: The horseman can restrain his horse in the precipices of Giedo only by sword thrusts.
20
Ligdi Bakarie was a brother of Moroda, the chief of Lieqa Naqamte. The captivity of Abba Digga, the prince of Guma taken prisoner at Giedo, made more difficult the position of Lieqa Naqamte between the two belligerent leagues. Lieqa Naqamte did not join itself to the Mussulmen (although its chief enemy, Tucco Danno had added his army to the pagan league) because it was on every side surrounded by pagan populations and its little army would not have been able to resist till the arrival of the Moslem armies; nor did it fight on the side of the pagans because of the old enmity with the Warra Biera (see song 28). Here is an interesting strope, which Moroda sang to deplore the dangers of neutrality. Lieqa Naqamte, as I have above said, remained neutral during the war.
ya bbako Bakarie
ya kkoko Yamugie
essa bbako daqare
rakko rakko na dufe
1 O my father Bakarie!
2 O my ancestor Yamugie!
3 Where can I go?
4 All woes reached me!
Notes. However, the brother of Moroda, Ligdi, followed the pagan league. Abba Digga was taken after his capture into Lieqa Naqamte; Ligdi desired to hang him, but Moroda, to avoid worse difficulties between his tribe and Guma, let him escape disguised in woman's clothes.
21
The army of Limmu, which had gone to aid Guma, after the battle at Giedo was pursued by the Nole Kabba, a Galla tribe living on the left bank of the Birbir, west of Haru Gada Dulle and Gimma Horro. The "four pagans" decided that the Nole Kabba, aftger pursuing the army of Limmu, would attack Limu itself. In fact, the Nole Kabba penetrated Limmu as far as Hursa.
lola Nole Kabba
abban ole gabba
Guma farda buse
Lieqan kolfa qufe
laloso dibicca 5
habakka yo fute
Guman torba gefte
si kenna muccako
muca tokkittiko
dibbif dinki fidi 10
sitt ergadda seo
yo n argadda ta e
gara Nole Kabba
dina fani mbieku
torbani bultare 15
kudatorba gese
lokon ba a dinnan
Baro tola rgate
karan essa gede
galdiessi ssa mbu u 20
bowan kan Diddiessa
bowan kan hiyessa
Guma biyaf dume
Limmu maftu dibbe
nu sanif lammieda 25
ganda bba bagibo
bufta buna Giedo
Ligdin dalaterra
namn dkka bakakka
qabde agesifta 30
bakakka bba Riebu
Oromon tokkorre
naggadien Kudani
baa goda bund
manakiena dufani 35
harka qulla ngalani
Hursa Limmu miti
harra Hanna gette
yo birran barite
gaga doqqien qorte 40
Nonno Raggi himd
Limmu ta e boa
Oromon gamtate
hinargu ttam gotare
hamma dufan iso 45
Gamba Ragga raggi
gota lkani guya
incuqqalan inno
gasason Fingillie
isa Sieqa darbe 50
ega Sieqa darbo
lolarra ntinnatto
manni Gimma mbadu
Gimma Garo bu d
Limmu ttam gotare 55
Oromon malate
atu ttam gotare
hinegitu gomfa
buna sila nfunu
warqie hungulali 60
kan iena naddieni
buqqe rkatti batti
hoqankiessan diruma
hundumtum gafata
diraf naddien kiessan 65
nu wari wallale
ega nu egadda
masqala gubbani
farakie sorraddu
ega nu eggaddi 70
yo torban Guduru
yo Gan Gimmu futa
walin nu barbaddani
ega nus eganna!
1 The war of the Nole Kabba.
2 Whoever has failed, repents (his failure).
3 (They) have pulled down the Guma from their horses.
4 (They) have taunted the Lieqa by laughing.
5 Laloso (wood for yoke) of the oxen!
6 If you have taken the long spear (habakka),
7 seven Guma you will have killed!
8 I will bring you (their spoils) oh my girl.
9 Oh my one girl,
10 take the drum and the dwarf!
11 I will send you that,
12 if I have found it.
13 These Hole Kabba,
14 an enemy whose language is unknown!
15 Seven days do you wait?
16 I shall have killed seventeen (enemies).
17 As the horse (literally, the halter) has refused the burden (of
the spoils),
18 I have sent to you the spoils by the way of the Baro.
19 "Where is the way?" he said.
20 Where the monkeys do not descend!
21 The precipice is of the Diddiessa.
22 Weeping is for the poor!
23 The Guma perished utterly.
24 Why have the Limmu been distressed (for them)?
25 We are born from kindred lineagues.
25 O country of Abba Bagibo!
27 You descend, we descend into Giedo!
28 Ligdi is born,
29 a man like thunder.
30 (Whoever) you have taken (into your company), you cause him to kill
(i.e. fight bravely).
31 The thunder, Abba Riebu.
32 One Oromo (i.e. pagan)
33 against ten Mussulmen!
34 Go out, let us descend to the plain!
35 They came into our house.
36 They will not return from there with empty hands!
37 "Hursa is no (longer) Limmu.
38 Today it is Hanna," you said.
39 When the spring has broken forth,
40 when the dirt has become dry,
41 the Nonno will tell wonderful tales.
42 The Limmu afterwards will weep!
43 The pagans have agreed.
43 It is not there. What can you do?
44 As soon as he comes here,
46 Gamba Ragga, the wonderful,
47 brave by night and by day,
48 he will trench, he
49 the short (warrior) of Gingillie,
50 he (the son) of Lieqa has decided.
51 When (the son) of Lieqa has decided,
52 as to war, he is not too short for it!
53 The house of Gimma does not perish.
54 Gimma descends to Garo.
55 What can Limmu do?
56 The pagans have taken counsel.
57 And you, what can you do?
58 Send not coffee as tribute, because we will not take it.
60 Hoard gold!
61 Our women (only)
62 carry pumpkins.
63 Do your servant-maids do the work of men?
64 Question (about it) all
65 your men and your women!
66 We do not know the night.
67 Question (about it) all
65 your men and your women!
66 We do not know the night.
67 Then await us,
68 (when the Cross holiday has been celebrated (literally, burnt).
69 Give food to your horses.
70 Then await us!
71 Even if you confederate with the seven Gudru (literally, if you
should take in your company the seven Gudru),
72 and with the six Gimma,
73 and then look for us,
74 we will await you!
Notes. In the verses 5-18, the victorious warrior tells
his sweetheart that he intended to send her the captured spoil, but on
account of their great quantity and the ruggedness of the country where
the horse had refused so heavy a burden, he has flung them into the Baro
(perhaps in a stream flowing into the Baro), tributary of the Saint Bon
(Upeno). Dwarfs (v. 10) were most appreciated as buffoons by these Galla
ppopulations (see Prose, text 13). The Nole Kabba (v. 13) were followed
during this expedition by a group of Affillo, a Sidama tribe living on
the banks fo the Upeno. The Affilo speak a Sidama dialect very similar
to the Kaffa language. They were "an enemy whose language is unknown",
to the Galla of Guma. Loransiyos affirms that the
king of the Affillo is born of the same line as the Busasie who reign
in Kaffa. The verses 19-20 point out the ruggedness of the Giedo
coutnry. They are very similar to verse 2 of song 19. Then the singer wonders
why Limmu has intervened in the war just when Gimma was in a bad condition
(v. 21-24). Verse 25 alludes to the affinity between the Nole Ka ba nd
the Limmu Soba tribe (the Limmu Soba and the far distant Limmu are brothers
according to the Galla genealogists). Abba Bagibo (v. 26) is the
well-known king of Limmu. 38 The verses
28-36 allude to an enterprise of the famous warrior, Ligdi Bakarie. Pursuing
his enemies, he advanced as far as the village of Boqa Maracco in Guma
and challenged the people to send against him ten Moslem warriors whom
he alone fought and defeated. The verses 35-36 (which are obliged to give
to Ligdi Barakie, as a recompense for the excursion which Ligdi had made
into their coutnry. Abba Riebu (v. 31) was the war-name of Ligdi,
"lord of (the horse) Riebu" (Riebu means whip). The Nonno (v. 41)
although they were old enemies of Limmu, did not confederate with the pagans,
and fearing an invasion of their cottnry, they guarded their frontier and
made trenches on it. Gamba Ragga (v. 16) was a chief of the Nonno,
ironically praised by the singer on account of the trenching. Lamu,
son of Lieqa, (v. 49-52), was a brave officer of the army of Tucco Danno.
His country was Fingillie in Lieqa.
The Nole Kabba, after invading nearly the whole of Limmu, began to sack the adjoining districts of Gimma Abba Gifar. Therefore, the verses 53-55, praising the victory, allude to the custom of the court of Gimma of escaping to Garo, whenever the capital of the kingdom was in danger. The verses 61-65 contain the usual pleasantries about the Moslem ritual ablutions. When travelling, the Galla Mussulmen carry the water necessary for these ablutions in an empty pumpkin called masagula. 39 The pagans say, "Among our people, only the women bring the pumpkings and draw the water; your men do this work fit only for women. Then who among you does the work fit for men? Perhaps the women?"
Teh song ends with the threat of new invasion of Limmu.
The pagans mention the feast of the Cross (v. 68) as a well known date in their calendar. Some Galla pagan tribes, the Kaffa, the Affillo, the Zingaro, 40 celebrate with primitive rites the holiday of the Cross. Loransiyos tells me that, according to a Galla tradition, these are survivals of the cult taught to the Galla by Moti Waqie (i.e. "the King of the Gold") who conquered the Galla and Sidama countries before the invasion of Gran. One finds in Galla countries beyond the Gibie ruins of ancient churches built by the "king of the Gold." Legends allude to the expeditions led by the Ethiopian emperors against the Sidama kingdoms and the Galla coutrties to the southern frontier of the Ethiopic state. Verse 71 alludes to the confederation of the seven Gudru tribes, which afterwards became a little kingdom governed by Gama Muras.41 Verse 42 alludes to the confederation of the six Gimma; they are the five tribes, Gimma Rare, Gimma Gobbo, Gimma Tibbie, Gimma Argo, Gimma Qadida, and the kingdom of Gimma Abba Gifar. Although Gimma Abba Gifar is separated from the other five tribes living between Gudru, Limmu and Lieqa, on account of the rememberance of their common origin, the six Gimma always consider each other akin, but there is no political bond between them. Likewise, the Lieqa esteem themselves brothers of ta tribe living near Warra Himano in Wallo, and say that Gran expelled them from Wallo to their present seat.
Laloso (v. 5) is a tree, the wood of which is used by the Galla to construct yokes for oxen; habakka (v. 6) is a kind of spear wiht long wooden shaft and short blade; it is called also tuma Limmu, because the smiths in Limmu construct and sell it in great quantities. Seo (v. 11) "thing" is an Arabism; loko "halter" means horse figuratively; hungulale (v. 60, see also song 16), means "to hoard the gold dust," which in these countries was found in the river gravels, and heaped up by the Galla. In this form, it is brought to the chief as tribute. Borelli 42 tells that Menilek II hurled against Walda Giyorgis the gold heap which the daggac had paid as tribute to the Emperor.
22
The second defeat of the pagan league and the invasion of Limmu forced Abba Gubir and his allies to demand an armistice, which was accorded to them by the pagans. In the meantime, Abba Gubir sent his brother, AQbba Digga, to Dapo Gumbi, the only land conquered by him during the war and kept by him till the armistice. Abba Digga was appointed governor (Abba Qoro) chiefly to spy from the north upon the movements of the pagan armies. Then Abba Guir asked his allies whether they would conclude a new agreement to take up arms again after the armistice. The king of Limu, who had suffered the largest losses during the invasion of his country, and had participated in the Islamic war from motives political rather than religious, refused to renew the alliance. Likewise Gimma Abba Gifar did not desire to participate in another war. These refusals were perhaps the cause of the wars between Guma and the two kingdoms of Limmu and Gimma Abba Gifar which I have discussed in the notes to the songs 1-2. Gomma alone sent a favorable answer by means of a special embassy. Then Abba Gubir assembled all the princes and officers of his kingdom and recited to them the following riddle. The solution of the riddle was given by Abba Digga.
Abba Gubir: hibo! hibo!
Abba Digga: hip!
Abba Gubir: godarre bakkie kiessa gurra rafte
warra gudda dabomi
mimitta sinicco 5
kabala nama geftu
nienca bukkekoti
gafarsa mirgan td u
qierransa milan ta u
kana bieka 10
Abba Digga: donacco, na mari!
donacco, an nan ima!
godarre bakkie kiessa
gurra rafte kan gette
abbako, Limmuda 15
warra gudda dabomi
abbako kan gette Gimmada
mimitta sinico
kabala nama geftu
abbako kan gette Gommada 20
nienca bukkekieti
ya bbako Tuccoda
gafarsa mirgan ta u
ya bbako Tamboda
qierransa milan ta u 25
ya bbako Noleda
kana sif nan kieke
1 Abba Gubir: "A riddle! a riddle!"
2 Abba Digga: "Come on!:
3 Abba Gubir: "A calladium moves the leaves (literally, the ears) in
the plain!
4 There is great family of cowards!
5 The very hot pepper,
6 a handful (of it) kills the people.
7 (There is) a lion at my side,
8 there is a buffalo at my right hand,
9 there is a leopard at my feet.
10 Divine this! (literally, know this!)"
11 Abba Digga: "My Lord, pardon me!
12 My Lord, I will tell (it to you).
13 The calladium which in the plain
14 moves its leaves (literaly, the eaers), as you have said,
15 my Lord, is Limmu
16 The great family of cowards
17 which you have mentioned, O my Lord, is Gimma (Abba Gifar).
18 The very hot pepper,
19 a handful (of which) kills the people,
20 as you have said, O my Lord, is Gomma.
21 The lion at your side,
22 O my Lord, is Tucco (Danno).
23 The buffalo which is there at the left hand,
24 O my Lord is (Abba Dima) Tambo.
25 The leopard which is there at the feet,
26 O my Lord, is the Nole (Kabba tribe).
27 This I have divined (literally, known) for you."
Notes. The population of Limmu (v. 3, 13-15) not brave, but vainglorious and inconstant, is compared to the calladium sativum, the tuber of which is eaten by the Galla; its leaves move according to the direction of the wind. The Galla often call the leaves gurra muka, i.e. "the ears of the tree," (cf. v. e, 14 of this song and song 93); likewise, they call frits igga muka, i.e. "the eyes of the tree" (this second metaphor is so usual that often igga, "eyes," without the genitie muka means "fruits"). Also the Sidama (e.g., the Kaffa, the Dawro, and the Walamo) call leaves, "the ears of the tree." There is no doubt a close correspondence between this animistic conception and the religious ideas of the Kushites concerning trees. Song 138 is a very important proof of this connection.
The population of Gimma Abba Gifar, although very numerous, was said to be wanton, (see song 15, v. 40-44), and therefore not valiant in war (v. 4, 16-17). The warriors of Gomma were few, as their native coutnry was small; but they fought very braqvely (v. 5, 18-20). As to the pepper, symbol of bravery, (v. 5) cf. song 1, notes. The three enemies who resemble the three wild beasts (lioin, buffalo, leopard) are north of Guma -- "at my side," northwest of Guma, "at my feet," the Nole Kabba. Naturally this orientation was determined by the place where the council of the officers had assembled, and by the position of the singer (Abba Gubir). As to Abba Dima Tambo, cf. song 10.
Worthy of notice in this song is the formula for stating and for solving riddles; Kana bieka, "Divine (literally, "know") this" (v. 10)., and Kana sif nan bieke, "This I have divined (literally, "known") for you" (v. 20). These formulae may be compared to Min awgillis? "What shall I divine (literally, "know") for you?" used by the Amara in their riddles.
Sinicco (v. 5, 18) is a very hot variety of pepper. In some parts of Shoa on the Galla frontier, the Amara also call it siniso. Donacco (v. 11, 12) was the title of the kings of the Galla state beyond the Gibie, used only when addressing the king as the Amharic ganhoy (cf. the Kaffa word, dono, "lord"; Gonga, dongo, donga, "lord").
23
The new war between the pagans and the Mussulmen was occasioned byt he arrogance of Abba Digga. He had resolved that instead of the usual tribute, the population of Dapo should give him the whole crop of maize for that year. The chiefs of two clans in Dapo, Ebiyo and Dukkulla, were obliged to vouch for the preservation and consignment of all the crops. On one occasion the crops were found damaged, and both guardians laid the blame to monkeys that had visited the fields by night. But Abba Digga finding in their houses a large part of the stolen maize, condemned them and their families to slavery and ordered that they should be brought to Guma and sold in the market place. Ebiyo was able to escape and reach the pagan army commanded by Tokko ndarse, who had pitched his camp near Dapo. Tokko ndarse was easily persuaded that the guardians were innocent and unjustly condemned; he sent many soldiers to cut down all the maize of Abba Digga as a sign of the declaration of war. Then he besieged Dapo with his army. Abba Digga, as soon as the war began, was aided by the army of Guma which sent to deliver him from the siege of the pagans. After three days of battle, the Mussulmen were defeated for the third time. The army of Guma was pursued as far as Ebicca Ruya at the frontier of the kingdom, and only the resistance of Nagari Ganna, a chief of Dapo, converted to Islam and therefore fighting together with the Mussulmen, was able to prevent the invasion of the Moslem kingdom. Here is the triumphal song of the victors:
digni Eban Sulle
boqqollo bba dula
durbi Eba Sulle
gollie namatti
nu Guma miti 5
dur ingurgurdmne
akka tombore
sani naggadieda
hatikie Warfidie
abbankie naggadie 10
ya Sudamu Gawe
katiso garbicca
yo and namicca
hindanqo sosoqqo
qale mora ngiessa 15
mora giessi mbieku
lafo gara Guma
tokko ndicca nbasa
namni harra dabde
Guma fira nargitu 20
ya Gada da Yambe
Kalle lienca mofa
duratt asin gird
Y ambiet essa moga
tumattu kka Sima 25
agada Tokko ndarse
Gadaqa Abba Gabbi
gilli Tokko gira
namn akka kudani
ibirkun guddisa
gawen hola tiksa
kan Tokko no gode
bakke Dapo gala
si ndinqu ya Guma 35
Kudasan qabate
sagaltama mure
riefan ta o base
lafa ta o Guma
boqqollo facafne 40
lommotto tombure
Hannan kolfa qufe
tokkon siesa mbieku
harkako berruko
isa tiepa hirou 45
ana natu bboko
muca ndarse Obe
Tookon baca duma
gade mal sodata
lafa bba offitti 50
duru basa bafte
naggadien qumbida
qumbi gurgurati
mmal barcuma qabdi
yo algasan kiena 55
gurguraddu callie
yo Guma daddabde
Gimman is dabali
Negita Tambaro
Tambarotti ergati 60
tumtu kudas ani
faqi torbatama
tumtu tuma tumii
faqin immoroddi
hinni siesa mbieku 65
Waqi bute kani
gandi Tokko ndarse
kuni Waqi bu e
akka qallu bbukku
ya tima Onco Gawe 70
korma si erginna
ani nnattu gette
korma nama male
diga nama male
korbiesso ro ota 75
sogidda nam bita
Gubir Abba Dinqi
isa sitti ergata
isa siesa mbieku
Docce nama ngiessi 80
Abba Mina Hanna
Goggamin hindidu
yo Galla hillitu
hundie botorda
goga gabbi coma 85
hundien Oromoda
soda rabbi somi
Sure mal kiessani
Oromon marate
is sirre kiesse 90
ofi gala tiesse
akka Tokko ndarse
kososon ciratte
Tola Waqi wamatte
bakarati ndoftu 95
ilmi Ganna Sabu
bakakkan ga bu e
utu hinni ngire
Guma tokko ngalu
ya Guma motumma 1000
itti kienni Sabu
utu Sabu ngire
akkakunki nafu
manikie ngubbata
harkakie diebise 105
nitikie naramti
1 The blood of Ebiyo Sulle,
2 (is it) the maize of Abba Dula?
3 The daughters of Eba Sulle
4 are noble women (literally, "daughter of man").
5 We are not Guma,
6 formerly were not sold
7 like negroes.
8 O race of Mussulmen,
9 your mother is Warfidie,
10 your father is a Mussulman.
11 O Suramu (son) of Gawe,
12 you also are a slave,
13 if I am a (free) man.
14 A pullet
15 I have slaughtered and brought to the diviner (Abba Mora).
16 Beforetime, I had not gone to the diviner.
17 among the troopers of this Guma
18 I will kill one for the indicca.
19 The man who has not gone today (to the battle),
20 shall no longer be able to revenge his family (literally, shall
not find the blood-vengeance of his family).
21 O Gada, whose mother is Yambe,
22 (who has) an old cloak of lion's skin,
23 long since he is here!
24 What blemish has the son of Yambe?
25 He hits only with the point, like Sima.
26 Break for me the cane (of the maize)!
27 O calf of Tokko ndarse,
28 Gada, shepherd of calves!
29 There is a gilla,
30 one man, who is (in value) as ten men.
31 He cultivates the plants ibirku,
32 and he, a python, guards the sheep.
33 Only one has done (this) for us,
34 below, in the plain of Dapo,
35 [do you not wonder, O Guma?]
36 fifteen (soldiers) he took (prisoner),
37 ninety (soldiers) he stabbed.
38 The corpses have made fruitful the land!
39 In the fertile land of Guma,
40 we have reaped the maize.
41 O valiant negro!
42 Hanna is satiated with laughing.
43 Tokko does not know flight.
44 O my hand, O my palm,
45 twist this strap!
46 Woe to you, O my Lord!
47 The child of Handarse Obe,
48 Tokko, has struck down the proud!
49 O coward, why are you afraid?
50 In his father's land,
51 long since he has done ill.
52 O Mussulman (merchant) of myrrh,
53 sell your myrrh!
54 Why have you ascended the throne?
55 If his throne belongs to us,
56 let him sell jet!
57 If Guma has been defeated,
58 add (to them) also Gimma,
59 and Negita (the king of) the Tambaro!
60 Send to the Tambaro (many ambassadors):
61 fifteen smiths
62 and seventy tanners;
63 the smiths striking on the anvil
64 the tanners scraping (the skins!)
65 They do not know flight!
66 They have descended from heaven
67 to the land of Tokko ndarse.
68 They have descended from heaven
69 as the sorcerer Bukko!
70 O son of Gawe Onco,
71 we will send you a bull!
72 "I will eat nothing," you have said,
73 "except male sons of men,
74 except blood of men!"
75 A he-goat among the goats
76 I will buy with a (piece of) salt.
77 O Gubir Abba Dingi,
78 that I will send to you
79 who do not know flight.
80 Docce does not reach (the stature of) a man.
81 He is the chief of Mina's family in Hanna.
82 He does not reject the Godjamians,
83 if he does not enter the Galla (families).
84 O root of the tree botoro,
85 O skin of a fat calf!
86 The race of the Oromo
87 fasts on account of the fear of God!
88 O Suramu, what has become of your (soldiers)?
89 The pagan has gone out of his mind.
90 He has placed that on the throne.
91 He has placed himself below!
92 As Tokko ndarse,
93 he has weeded Kososo.
94 He is called Tola Waqi.
95 He hits with the bakara.
96 The son of Ganna Sabu,
97 the thunderous, has gone down.
98 But for him,
99 no one would have returned to Guma!
100 O Guma, as for the kingdom,
101 give it to him, to (the nephew) of Sabu!
102 But for the nephew of Sabu,
103 not even your grandfathers would ahve remained (living).
104 Your house would have been burned;
105 your hand would have given back (what you had taken):
106 your wife would have been sold as a slave!
Notes. In verses 1-4, the singer alludes to the sons of Ebiyo, one of the two guardians of the maize, condemned to servitude by Abba Digga (see above). Warfidie (v. 5-=13) the mother of Abba Digga, was a Sidama concubine of Onco. Therefore, Abba Digga, although he was older than Abba Gubir, was destitute of right of succession to his father's throne. The custom of consulitng haruspices (Abba Mora, i.e. Master of the entrails, see v. 14 -16), who read the future events in the entrails of sheep and cows, is general among the Galla. We already know the Galla legend about the cow that ate the sacred books, anddn thenceforth kept it in its peritoneum. Lefebvre 43 after telling a new version of this legend (the cow is replaced by a sheep) writes: "Les Gallas expriment cette tradition dans leur langage par les mots suivants, mataf ouakaboueesaa lone ignate mora te-e ourmone mataf ni mora." I think the the Galla words quoted by Lefebvre may be interpreted as follows: mataf Waqa bu e, sa a lon innate, mora ta e; hara-mmo matafni mora, "the book has descended from heaven, a cow of the cattle-herd has eaten (it), it (the book) has stuck in the peritoneum (of the cow); and today the book is the peritoneum." On the contrary, in Kaffa and other Sidama countries, the fowl is the sacred animal, holding in its entrails the secrets of the future. 44 These Sidama beliefs were not unknown in Dapo, unless the verses 14-16 may be interpreted as another ironical allusion to the Sidama origin of the slave, mother of Abba Digga. When a pagan Galla kills an enemy, he does not enter his house on returning after victory until he has slaughtered a she-goat at the threshold. The sacrifice is called indicca. The singer (v. 17-18) would sacrifice his indicca by slaughtering a Guma soldier instead of the usual ox. Verses 21-28 allude to the warrior Gada Yambe born in Dimtu, a country between Hanna and Qumba. He had taken a holy oath (kaku, see song 4-6). Abba Gabbi, "shepherd (literally, master) of calves" is the nickname given to Gada Yambe by his sister-in-law. According to Galla custom, a sister-in-law may not call her brothers-in-law by their personal names, but she must address them with a special nickname. There is probably a connection between this custom and the levirate in force among the Galla. Verses 29-38 mention the warrior, Tura Roba Nonce, born in Bienti near Dimtu. He had gone to the Abba Muda; therefore he was gilla (see Prose, text 4, notes). The verses 52-56 allude to the origins of the Moslem penetration of these lands, i.e. to the Arabic merchants who entered the Galla countries beyond the Gibie to buy the local products, giving in return myrrh and necklaces of jet. (The pagans use myrrh to supplicate the genii.)
Verses 57-58 allude again ironically to the Sidama origin of Abba Digga's mother. The allies fit for Abba Digga are the Tambaro (i.e. the inhabitants of the well-known Sidama kingdom southwest of Shoa), especially since it was said that Negita, the king of Tambaro, had been at that time converted to the Moslem faith. If Abba Digga has recourse to such an ally, he may not send noble Galla ambassadors to the Sidama who were and are considered by the Galla worthy only of servitude, but an embassy of low caste men such as smiths and tanners. Bukko (v. 68) is Abba Bukko, a sorcerer of the Lieqa (see song 44). In the verses 69-70, the singer touches again upon the servitude of the sons of Ebiyo and Dukkulla, and says to Abba Digga, "An ox or a he-goat is enough to repay you for the lost maize. Do not desire human blood!" Docce Dangasa (v. 79-82) was a warrior (of low stature, according to verse 80) belonging to the family of the Mina Hanna. This family had not reckoned in the Galla tribes of Hanna, but they pretended to be emigrated Godjamians. As I have said above, the Islamic ritual ablutions and the fast of Ramadan were the laughing-stock of the pagans. The verses 84-87 allude clearly to the fast. The verses 87-04 mention a slave of Tokko ndarse, whose name was Tola Waqi (i.e. Gif of God, Theodore). He fought valiantly during the battle and was very dear to his lord. Kososo (v. 93) is a place near Dapo, one of the plantations of maize which occasioned the war.
The last verses of the son nobly commend the bravery of Nagari Ganna, the warrior born in Dapo and converted to Islam, who stopped the pagan army at Ebicca Ruya. But for him, Guma would have been wasted. Gollie namatti (v. 4) "sons of men" means "noble"; in a similar way, ilma abba, "son of father" means "noble." The Amharic words ya-saw ligg, "son of man," are used in the same sense. Ibirku (v. 31) is a plant often employed to make hedges and enclosures; therefore, it grows around the huts. The Amara in Shora call it alaltu (according toe Loransiyos). Siesa (v. 43, 65, 79) is the infinitive of the verb sies, which in the northwestern Macca dialects (Dapo, Hanna, Gabba) means "to flee" (other Macca dialects, dies). Sies is probably connected with the Amharic sasa, "to flee." Botoro is a big tree (v. 84); bakara (v. 95) is a kind of long spear.
24
Even after the victories of the pagans and the conquest of the country by the Christian Amara, the kingdom of Guma remained a centre of Moslem fanaticism. After submission to Ras Tasamma, who had married Genne Alima, daughter of Abba Foggi (younger brother of Abba Gubir and last king of Guma), the princes of Adam's dynasty remained in the land as officers of the Amara government. However, Firrisa, the heir to the crown of Guma, fled to Massowah. There he met Sek Abderoman (this is the Galla pronunciation of the name, Sayh Abdu l-rahmani) native of Gomma, another fugitive on account of the Shoan invasion. They (Firrisa and Abderroman) lived together for a long time, making frequent pilgrimages to Mekkah and Medina. About the years 1899-1900 as it has been stated, there arose in Guma an agitation against the Shoans. Firrisa went boldly through Eritrea to Kassala, and thence to the Sudan. Here he assembled some of his friends along the Sudan-Ethiopic frontier, entered the country of the Affillo and thence went through Lieqa into Guma. Reaching Ebicca Ruya, he invited all the chiefs of the land to a meeting, and proclaimed himself king of Guma, independent of the Amara. Among the chiefs, many submitted to Firrisa (e.g. Imama, brother of Firrisa, and the governor, Abba Qoro, of Siddi); others refused the invitation and took refuge in Shoa (e.g. Wayessa, another brother of Firrisa); others remained neutrals (e.g. the Abba Qoro of Abiera, and also the famous Moslem warriors, Asin Said and Gufa Rufo). Firrisa during the meeting at Ebicca Ruya proclaimed a holy war, gihad, against the Christian Amara. Ras Tasamma sent against him Fitawrari Sagirdie, who was defeated by the Mussulmen at Laga Santo and driven beyond the Diddiessa. Then Firrisa, carrying out the plan of his ancestor Abba Gubir, proceeded to Hanna Abba Baro, defeated Hanna's army, and burnt the village. Thus began a series of skirmishes between the armies of Firrisa and Ras Tasamma. The strugle continued for two years, until at last Firrisa decided to retreat from Guma to Gabba, and to the Sanqilla lands near the Sudan-Ethiopic frontier.
asin acci kunno, Guririeko
Firrisa bba Gubir, Gubirieko
gara naggaditti, Gubirieko
bor is a nnammatta, Gubirieko
manakiena kottu, Gubirieko 5
lafa Firren ole, Gubirieko
allattin bokoke, Gubirieko
gullanis naffame, Gubirieko
ati gollie Marie, ya Gubir malo
mikeatammo bosi, ya Gubir malo 10
uti atti ngirre, Gubirieko
allattin induti, Gubirieko
gullon soma olti, Gubirieko
ya ilma bba Gubir, Gubirieko
Firrisan indufe, Gubirieko 15
gagna karru lule, Gubirieko
e rdgta bba farda, Gubirieko
Firrisan boduma, Gubirieko
lafo mbusin farda, Gubirieko
asoma na cirre, Gubirieko 20
qierransa guggate, Gubirieko
nienca daccafate, Gubirieko
kuni bu u Gangi, Gubirieko
kiessa ttafate, Gubirieko
Firrisan indufte, Gubirieko 25
amaro gadulle, ya Gubir malo
isinis addatu, ya Gubir malo
gaddani ngudiedo, Gubirieko
kan gara egu rrafu, ya Gubir malo
mati Guma boe, ya Gubir malo 30
guma gumtu sodda, Gubirieko
sil sani gagna, ya Gubir malo
ato fira nqabdu, Gubirieko
Adamin Dulluda, Gubirieko 35
inmurin inqabin, ya Gubir malo
asoma na cire, Gubirieko
garan Gomma diesse, Gubirieko
gadi ma nkadanne, Gubirieko
dalasan ingirtu, Gubirieko 40
gara banti kafa, Gubirieko
bakakkan dalate, Gubirieko
Gufa Rufo farda, Gubirieko
gabanno yo dufte, Gubirieko
ya dalasa Guma, Gubirieko 45
ie sirre bba dula, Gubirieko
atirr indigamte, Gubirieko
dungo qafsifattu, Gubirieko
kiesa barbaddadda, ya Gubir malo
damma Guma busi, Gubirieko 50
yd Ebicca Ruya, Gubirieko
Tomboren immotu, Gubirieko
garani si bate, Gubirieko
warqie mieka base, Gubirieko
hada ma si dalte, Gubirieko 55
utu n igga narge, Gubirieko
handura ndungatte, Gubirieko
utu boru dute Gubirieko
guma abbakies bafte, Gubirieko
guma sani bafte, Gubirieko 60
dibbe miek onsitte, Gubirieko
nagaritti buse, Gubirieko
essa buleta se, Gubirieko
ya Tassma Nado Gubirieko
essati diessita, Gubirieko 65
utu galte Soa, Gubirieko
malinta negusa, Gubirieko
utu Tute ngirre, Gubirieko
nagaritti nafte, Gubirieko 70
Firrisani moe, Gubirieko
asi ma ya Siddi, Gubirieko
lafa goda Siddi, Gubirieko
isen Kudasani, ya Gubir malo
hundise gadida, ya Gubir malo 75
sila Waqa bute, ya Gubir malo
nama miti seno, Gubirieko
ma lieqa uffatte, Gubirieko
hurri daccafatte, Gubirieko
itti tatta fatte, Gubirieko 80
asuman kunnoti, Gubirieko
lafati badda qumba, Gubirieko
qorrisa biniensa, ya Gubir malo
imbu in ya gadi, ya Gubir malo
luggama nqabattu, ya Gubir malo 85
ilani ndandiessu, ya Gubir malo
gara marma didda, Gubirieko
Dapo gar ergattu, Gubirieko
mata gadi qite, Gubirieko
ilma bba Gubiri, Gubireko 90
Wayessan qalloda, Gubirieko
Gubirie Imama, Gubirieko
Imaman marate, Gubirieko
mare hado dite, Gubirieko
du asa dingata, Gubirieko 95
Firrisa biniensa, Gubirieko
sanitu Ambiera, Gubirieko
malifu sodata Gubirieko
ya hado Surriyada, Gubirieko
Ambiera ma nbutu, ya Gubir malo 1000
bunan infonantu, ya Gubir malo
ya ilman Gubirie, Gubirieko
kuy yadon na qabde, Gubirieko
gafa Hanna gubbe, Gubirieko
Qiellem yaddon qabde, Gubirieko 105
negufni nnagiene, Gubirieko
akka Hannan ta e, Gubirieko
naddien qotto bufte, Gubirieko
Iddo Irro farda buse, Gubirieko
kobasa daaddisa, Gubirieko 110
Firrisa bba Gubir, Gubirieko
kobao barate, Gubirieko
akka qallu bbukko, Gubirieko
Tullu Sanqo yabe, Gubirieko
infaga Firrisan, Gubirieko 115
harkisa warqqieda, Gubirieko
namni sammo arge, Gubirieko
agabusa mbulo, Gubirieko
akka Waqa mane, ubirieko
du a nsodatu, ya Gubir malo 120
bu i goda Ambo, Gubirieko
Nonno gara cakka, Gubirieko
kara na kiennitu, Gubirieko
ano ncea! gede, Gubirieko
Garo tarkanfate, Gubirieko 125
Yabalott ergate, Gubirieko
kara cirsifate, Gubirieko
akka Buse Garba, Gubirieko
utu raba bute, Gubirieko
dunnikie kkasirre, Gubirieko 130
guya iama nbulta, Gbuirieko
1 This (man) is here, my Gubirie,
2 Firrisa (nephew) of Abba Gubir,
3 race of Mussulmen, my Gubirie.
4 Tomorrow I will send him a message, my Gubirie.
5 Come into our house, my Gubirie!
6 In the land where Firrisa has dwelt, my Gubirie,
7 The vulture has swelled, my Gubirie,
8 the hyena has fallen sick (by eating corpses).
9 You, son of Maram, O Gubir what is there?
10 How many men have you caused to weep; O Gubir, why?
11 But for you, my Gubirie,
12 the vulture would have died, my Gubirie;
13 the hyena would have lived by fasting, my Gubirie.
14 O son of Abba Gubir, my Gubirie,
15 Firrisa, he has come, my Gubirie,
16 the brave, whose teeth are white jet, my Gubirie!
17 Where are you going, O horseman, my Gubirie?
18 Firrisa is back, my Gubirie.
19 Do not descend from the horse and fight on foot, my Gubirie!
20 The sickle has weeded for me, my Gubirie.
21 The leopard has veiled his head, my Gubirie.
22 The lion has veiled himself two-fold, my Gubirie.
23 This (man) will descend to Gangi, my Gubirie.
24 He has come thence in haste, O my Gubirie.
25 And Firrisa will come, my Gubirie.
26 The Amara are black ants; O Gubir, why?
27 And you are white; O Gubir, why?
28 Fighting, one does not grow fat, O my Gubirie.
29 Those who guard them (the Amara prisoners) do not sleep; O
Gubir, why?
30 The wealth of Guma has wept; O Gubir, why?
31 He will get blood-vengeance against his brother-in-law, O my Gubirie,
32 because he is born from a brave stock; O Gubir, what is there?
33 You have no relation, O my Gubirie.
34 O slave of Adam, O my Gubirie.
35 The Adamites are like Dullu, O my Gubirie.
36 "Do not cut! Do not take prisoners!" O Gubir, why?
37 The sickle has weeded for me, O my Gubirie.
38 A belly of Gomma has given birth to him, O my Gubirie.
39 O warrior of the holy war, why do you not pray? O my Gubirie!
40 There is no zawaya, O my Gubirie.
41 Toward the sky of Kaffa, O my Gubirie
42 thunder is born, O my Gubirie.
43 Gufa Rufo, the horseman; O my Gubirie.
44 Even the whole market would have come, O my Gubirie.
45 O enclosure of Guma! O my Gubirie!
46 O throne of the abba dula! O my Gubirie!
47 Before you, it had been knocked down, O my Gubirie.
48 Let him light a torch, O my Gubirie,
49 and seek in the interior; O Gubir, why?
50 Gather the honey of Guma.
51 O Ebicca Ruya!
52 "the mulatoo shall not reign!"
53 The belly which has brought you forth,
54 how much gold has it brought forth?
55 Who is the mother who has given birth to you?
56 If I had seen her with my eyes,
57 I would have kissed her navel.
58 Even if you should die tomorrow,
59 you have (already) got blood-vengeance for your father,
60 you have (already) got blood-vengeance for your relatives.
61 How many drums have you pulled down?
62 You have forced (the enemies) to abandon the war-drums
63 Where has he dwelt?
64 O Tasamma Nado,
65 where have you flown?
66 If you have returned to Shoa,
67 what have you told the emperor?
68 You (O Firrisa) ahve forced (the enemy) to abandon the war-drums.
69 But for Tucco,
70 not one war-drum would have been kept (by the Amara).
71 Firrisa has won!
72 What will you do now, O Siddi?
73 The troopers of the Siddi plain,
74 they are fifteen;
75 they are all warriors of the holy war.
76 Since he is come from the sky,
77 he is not a man.
78 Why ahve the Lieqa put on their clothes?
79 They have doubly veiled themselves with the fog,
80 and they have come to him (Firrisa) in haste.
81 There is, behold,
82 the land of the Qumba plateau
83 It causes the wild beats to freeze.
84 Do not descend here, O warrior fo the holy war!
85 You would not be able to rein (your horse),
86 you would not be able to look.
87 By this valley of the Diddiessa,
88 send messages to Dapo!
89 You have trampled upon their heads (O Firrisa)!
90 The son of Abba Gubir,
91 Wayessa is thin.
92 (The nephew) Abba Gubir, Imama,
93 Imama has gone out of his mind.
94 Going out of his mind, he has trampled upon his mother.
95 May he die suddenly!
96 O Firrisa, wild beast,
97 whose race is Ambiera,
98 why do you doubt?
99 O you, whose mother is Surriya,
100 why do you not descent to Ambiera?
101 Why do you not gather the coffee?
102 O sons of Abba Gubir!
103 I take care of these (people) (literally, the care of these has
taken me).
104 When Hanna was burnt,
105 Qiellem was alarmed (literally, the care has taken Qiellem).
106 The Emperor has not heard
107 what Hanna has become.
108 You (O Firrisa) have caused the axes to descend upon the women.
109 You have pulled down Iddo Irro from his horse
110 and he (Iddo Irro) is wandering alone.
111 Firrisa (nephew) of Abba Gubir,
112 he alone has learned.
113 As the sorcerer Abbukko,
114 he has ascended Mount Sanqo.
115 Does Firrisa descend thence?
116 His hand is gold.
117 He who has looked at him
118 dwells fasting.
119 He is as worthy of faith as God.
120 He does not fear death.
121 Descend to the Ambo plain!
122 "The Nonno of these woods
123 let them give way to me!
124 I will pass by!" he ahs said.
125 He has passed the Garo.
126 He has sent messages to Yabalo.
127 He has caused the way to be weeded,
128 even as Buse Garba.
129 If you should descend to (the land of ) the Arabians,
130 your death would follow immediately.
131 You could not dwell (there) two days!
Notes. Firrisa (v. 9) is called son of Maram, i.e. Attete (see song 127). The verses 20-30 celebrate the victory of Gangi, where the Mussulmen led by Firrisa, defeated the Amara army of Ras Tasamma. Gangi is a place between Guma and Dapo. Among the Amara captured during this battle by the Mussulmen, there were many negro slaves, sanqilla, who had fought together with Ras Tasamma's army. The verses 26-27 allude to these negro prisoners. The verses 31-36 sing about the harshness of Firrisa who fights even against his brother-in-law, Tasamma, (see the introduction to this song) to revenge his father, Abba Foggi, killed by the Amara. The princes of Adam's dynasty, says verse 35, are immovable in their severity, unshaken as Mount Dullu (a mountain in Gumma). Firrisa is called garbicca, i.e. "slave" (v. 34) because he had ordered that all the warriors of this holy war would take the nickname garbicca Rabbi, i.e. "slave of the Lord." He had also forbidden his soldiers boasting by calling themselves slaves of their ancestors, or chiefs. It was the custom among the Galla pagans to sing a short boasting song, calling themselves "salve of my father" or "slave of the king." Also recently Daggac (today Ras) Kabbada had used in boasting the Amharic cry "ya-Danaw barya," "the save of Danaw," that is, Menilek whose war-name i Abba Danaw (see also Prose, text 2). Besides, Firrisa ordered that his soldiers should not cut off the genitals of the conquered enemies, as was usual among the Galla, and that they should not take prisoner in order to gain, afterwards, great ransoms. The holy war, according to Firrisa, should not procure profance trophies (v. 36).
Verses 37-40 allude to Sek Abderroman, native of Gomma (see the introduction to this song). He established in Guma and in the conquered lands many sawaya of the Tariqah Mirganiyyah. (It is known that the Arabs called zawiyyah, pl. zawaya, the single seats of the Moslem congregations. The congregations are called in Arabic tariqah, pl. turuq). The verses 41-42 allude to Asin Said (see the introduction to this song). Verses 43-44 refer to Gufa Rufo, native of Giera, who as once obliged to take refuge in Kaffa, because he had been banished form his native land. He, like Asin Said (song 25), was favorable to the Mussulmen of Guma, but did not fight in the holy war. Verse 47 alludes to the first submission of Guma to Ras Tasamma. Verses 48-51 honor the parliament assembled by Firrisa in Ebicca Ruya (see the introduction to this song). The singer in verses 50-51 puns on two senses of the word ebicca, name of the aforesaid vilage and meaning also a plant, vernonia myriocephala, and a kind of dark honey which is produced by the bees from the flowers of this plant. Verses 52-60 sing about the mother of Firrisa, who was a slave of Abba Foggi. Therefore, Firrisa had been insulted by his enemies, who declared that, according to Galla law, the sons of the the king's negro slaves must be excluded from the throne. Likewise Abba Digga, when Gawe Onco died, was obliged to acknowledge that the legitimate king was his younger brother, Abba Gubir. The verses 61-70 allude to a strange episode of the battle at Gangi. Ras Tasamma, flying, abandoned the war-drums of his army, and then sent Tucco Danno to retake them. Tucco with twenty horsemen defeated the guard of Firrisa and was able to restore this loss. The verses 71-75 praise the bravery of fifteen warriors, natives of Siddi. Siddi is the place of the tombs of the Guma kings; no strangers were allowed to enter there, and even today, after the Amara conquest, a proclamation of the Emperor has forbidden even the soldiers of the Amara governor of the country to enter this royal cemetery. Verses 78-80 allude to the LiequaHordia, who fo ught with their chief, Tucco Danno, ally of Ras Tasamma, against the Mussulemn. The verses 81-86 recall the battle at !umba during the fiQst Moslem war (see songs 18-19) Firrisa took revenge for this defeat of his uncle Abba Gubir, by devastating Dapo. The verses 90-05 allude to both brothers of Firrisa; Wayessa, who fought together with his brother and died during a battle against the Christians, and Imama, who traitor to his family, flew to Shoa to the court of the Emperor. The verses 96-100 relate to Ambiera, a village where Firrsa had been brought up during his youth. Therefore, although Ambiera had remained neutral during the holy war, Firrisa did not assault this village and force it to pay the usual tribute of coffee. The verses 104-116 sing of the revenge which Firrisa took against another enemy of his uncle, Hanna, which he pillaged and burned. During the pillaging of Hanna, Firrisa killed the horse of Iddo Irro, chief of the army of Abba Bara. Tulu Sanqo (v. 114) is a mountain in the territory of Hanna. On this mountain Firrisa retreated at the end of the two years of war to attempt flight toward the Sudan. In the verses 121-127, Firrisa demands of the Nonno an open way to escape., The Nonno whom he addresses (v. 122) are the Nonno Gacci, a tribe living westward of Hanna and northwest of Gabba. Ambo (v. 121) is a place between Hanna and Qumba. Garo (v. 125) is Garo Sanqilla, a river near Gurra Farda, in the region of Naccaba. Yabalo (v. 126) is the chief village of the Nonno Gacci. Verse 128 compares Firrisa with Buse Garba, an ancient Galla king of Horro, who conquered the whole coutnry of Lieqa, many districts of Limmu, Gimma Abba Gifar and the lands of the Nonno near Limmu. He was father of Ras Waranna. 45
Agabu (v. 118) is fasting in a general sense (i.e. not eating) and also in the pagan religious sense (see song 133, v. 78-80). The Moslem fast is called in Galla soma, which is an Arabic loan word. In this song (passim) the Moslem soldiersa re clled gadi, Galla pronunciation of the word gihadi, adjective from gihad, "holy war." Thus gadi means "the holy warrior," "the warrior of the holy war." The Christians and the pagans punned on this word, pronouncing it gadi, that is "little buffalo" (the buffalo is considered a low animal by the Galla, see song 34, notes). The sawiyyah (se note to the verses 37-40 of this song) is called by the Galla dalasa, i.e. "enclosure". Even the residences of the sorcerers are called dalasa (see song 114, v. 9).
25
Asin Said (see song 24, v. 41-42) was a native of Gimma Abba Gifar, and husband of Tullu Abba Gifar's sister. He was banished from Gimma and went to Guma, where he became at once famous on account of his Moslem zeal. However, as Abba Gubir became very partial to him, and gave him great presents, many people in Guma protested against this favoritism towards a stranger. Then the women of Guma sang"
Sidama gara cabsa
durisa mbullu miti
gimmicca kaba galca
1 The Simara with broken belly,
2 we will not dwell before him.
3 Let the native of Gimma return to (his native) walls!
Then Asin Said, who had heard this song, went to the royal residency and demanded of the king permission to go to Kaffa. The king asked Asin the reason for this demand. Asin answered: "Donacco, lafti gurda nqabdu wal incaltu," that is, "sire, the land where (the women) have not the gurda, is not the best (ladn)." As to the gurda, see song 15, notes. And he went to Kaffa; thence he advanced as far as Giera, when he heard the reports of the return of the Adamite dynasty to Guma, and the holy war. However, seeing the expedition of Ras Tasamma already prepared, Asin remained in Giera and did not participate in any battles.
26
After passing rhough the Nonno coutnry, Firrisa reached Gabba and tried to convert Fatansa Ilu, the king of Gabba, to the Moslem faith. However, Fatansa Ilu, as he did not understand the ascetic fervor of Firrisa, and saw that Firrisa and his companions offered prayers and held religious ceremonies in a way which appeared to him very strange, imagined that Firri