DOI Page / Citation link:
https://doi.org/10.11588/diglit.49272#0045
THE FOLK-LITERATURE OF THE GALLA
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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 buttd, 80 I am a rabd worthy of the armlet! 81 Your
armlet would reach me, 82 if I had paid the tribute to the smith, 83 if I had not spoken
to the king. 84 Have I really desired the armlet ? 85 0 dear Gawe Onco, 86 dear Suramu
Onco. 87 Women without the gurdd, 88 I will see how ugly they are! 89 Foot soldiers
without a gondola, 90 cows without an ox, 91 I will see how ugly they are! 92 The com-
ing out of the courtyard is bad. 93 The courtyard of Guma is beautiful, 94 but they plant
there the 'tero. 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 gurdd. 99 The king of Guma is good,
100 but he loves the Wdtta. 101 Come! We also have a country! 102 Returning to
one’s own country is good. 103 Then we will return there, this year! 104 That Abba
Sanga told me, 105 he whose hut is on Watta Qarqa, 106 he whose belly is a leather
107 “ Give not up your relations! ” he said. 108 “ Give not up your mother! ” he said,
bottle. 109 “ Guma is the breeze of spring.” 110 “Remain not in Guma!” he said. Ill
“Give not up your Hanna,” he said. 112 Come! We also have a country! 113 Returning
to one’s own country 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 enterprises (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 begins 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 partitioned in two districts: Hanna Cakka Gadi, i.e. “ Hanna of
the lower wood ” and Hanna Cakka OH “Hanna of the upper wood”). Verse 4 alludes to
Warib. Tirff (v. 5) was the wife of Warie, and therefore grandmother of Tufa. Gafare
(v. 11) was an ancient 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. Gfmma Abba Gif ar (Abba
Gifar was the war-name of two kings of Gfmma); Gfmma Qadfda (Qadfda Wannabib
was the chief of this other Galla state); Affillo Gare (Gare was an ancient chief of
the Affillo 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 Gfmma Argo and Libqa Horda,
Dannb Bibra.
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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 buttd, 80 I am a rabd worthy of the armlet! 81 Your
armlet would reach me, 82 if I had paid the tribute to the smith, 83 if I had not spoken
to the king. 84 Have I really desired the armlet ? 85 0 dear Gawe Onco, 86 dear Suramu
Onco. 87 Women without the gurdd, 88 I will see how ugly they are! 89 Foot soldiers
without a gondola, 90 cows without an ox, 91 I will see how ugly they are! 92 The com-
ing out of the courtyard is bad. 93 The courtyard of Guma is beautiful, 94 but they plant
there the 'tero. 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 gurdd. 99 The king of Guma is good,
100 but he loves the Wdtta. 101 Come! We also have a country! 102 Returning to
one’s own country is good. 103 Then we will return there, this year! 104 That Abba
Sanga told me, 105 he whose hut is on Watta Qarqa, 106 he whose belly is a leather
107 “ Give not up your relations! ” he said. 108 “ Give not up your mother! ” he said,
bottle. 109 “ Guma is the breeze of spring.” 110 “Remain not in Guma!” he said. Ill
“Give not up your Hanna,” he said. 112 Come! We also have a country! 113 Returning
to one’s own country 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 enterprises (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 begins 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 partitioned in two districts: Hanna Cakka Gadi, i.e. “ Hanna of
the lower wood ” and Hanna Cakka OH “Hanna of the upper wood”). Verse 4 alludes to
Warib. Tirff (v. 5) was the wife of Warie, and therefore grandmother of Tufa. Gafare
(v. 11) was an ancient 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. Gfmma Abba Gif ar (Abba
Gifar was the war-name of two kings of Gfmma); Gfmma Qadfda (Qadfda Wannabib
was the chief of this other Galla state); Affillo Gare (Gare was an ancient chief of
the Affillo 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 Gfmma Argo and Libqa Horda,
Dannb Bibra.