DOI Page / Citation link:
https://doi.org/10.11588/diglit.49272#0054
38
HARVARD AFRICAN STUDIES
Verse 25 alludes to the affinity between the Nole Kabba and the Liinrnu Soba tribe (the
Lfmmu Soba and the far distant Llmmu are brothers according to the Galla genealogists).
Abba Bagibo (v. 26) is the well-known king of Limmu.1 The verses 28-36 allude to an
enterprise of the famous warrior, Ligdf Bakane. Pursuing his enemies, he advanced as far
as the village of Boqa Marano 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
supposed to be sung by the conquered soldiers) allude to the spoils that these soldiers were
obliged to give to Ligdf Bakarib, as a recompense for the excursion which Ligdf had made
into their country. Abba Riebu (v. 31) was the war-name of Ligdf, “ lord of (the horse)
Riebu,” (Riebu means whip). The Nonno (v. 41) although they were old enemies of Lfmmu,
did not confederate with the pagans, and fearing an invasion of their country, 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 Dannb. His country was Fingillib in Lieqa.
The Nole Kabba, after invading nearly the whole of Lfmmu, began to sack the adjoin-
ing districts of 6imma Abba Gifar. Therefore, the verses 53-55, praising the victory,
allude to the custom of the court of (jimma of escaping to Garb, 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 masaguld.2 The pagans say, “ Among our
people, only the women bring the pumpkins 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 ? ”
The song ends with the threat of a new invasion of Lfmmu.
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,3 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 Mott W&rqte (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 Gibib ruins of ancient churches built by the “King of the Gold.”
Legends allude to the expeditions led by the Ethiopian emperors against the Sidama king-
doms and the Galla countries 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.4 Verse 42 alludes to the confederation of the six Gimma; they
are the five tribes, Gimma Rare, Gimma Gobbo, Gimma Tibbib, Gimma Argo, Gimma
1 Cf. Cecchi, op. cit. vol. 2, p. 157-160; Fra Guglielmo Massaja, I miei trentacinque anni di missione nell’ alta
Etiopia, Milano, 1885-88, vol. 5, p. 12-15; I. Guidi, 'Strofe e piccoli testi Amarici,’ (Mitteilungen d. Seminars f.
Orientalis Sprachen, zu Berlin, vol. 10, pt. 2, p. 180-184).
2 Cf. E. Cerulli, ‘ L’Islam nei regni Galla indipendenti,’ op. cit., p. 118.
3 According to Loransiyos, the present chief of the Zingaro is Fitawrari Antonie, a late Catholic, converted bv
Cardinal Massaja, who has kept, as a remnant of his Catholicism, only his name Antonie, i.e. Anthonv.
4 Cf. Massaja, op. cit., vol. 2, p. 196-199.
HARVARD AFRICAN STUDIES
Verse 25 alludes to the affinity between the Nole Kabba and the Liinrnu Soba tribe (the
Lfmmu Soba and the far distant Llmmu are brothers according to the Galla genealogists).
Abba Bagibo (v. 26) is the well-known king of Limmu.1 The verses 28-36 allude to an
enterprise of the famous warrior, Ligdf Bakane. Pursuing his enemies, he advanced as far
as the village of Boqa Marano 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
supposed to be sung by the conquered soldiers) allude to the spoils that these soldiers were
obliged to give to Ligdf Bakarib, as a recompense for the excursion which Ligdf had made
into their country. Abba Riebu (v. 31) was the war-name of Ligdf, “ lord of (the horse)
Riebu,” (Riebu means whip). The Nonno (v. 41) although they were old enemies of Lfmmu,
did not confederate with the pagans, and fearing an invasion of their country, 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 Dannb. His country was Fingillib in Lieqa.
The Nole Kabba, after invading nearly the whole of Lfmmu, began to sack the adjoin-
ing districts of 6imma Abba Gifar. Therefore, the verses 53-55, praising the victory,
allude to the custom of the court of (jimma of escaping to Garb, 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 masaguld.2 The pagans say, “ Among our
people, only the women bring the pumpkins 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 ? ”
The song ends with the threat of a new invasion of Lfmmu.
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,3 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 Mott W&rqte (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 Gibib ruins of ancient churches built by the “King of the Gold.”
Legends allude to the expeditions led by the Ethiopian emperors against the Sidama king-
doms and the Galla countries 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.4 Verse 42 alludes to the confederation of the six Gimma; they
are the five tribes, Gimma Rare, Gimma Gobbo, Gimma Tibbib, Gimma Argo, Gimma
1 Cf. Cecchi, op. cit. vol. 2, p. 157-160; Fra Guglielmo Massaja, I miei trentacinque anni di missione nell’ alta
Etiopia, Milano, 1885-88, vol. 5, p. 12-15; I. Guidi, 'Strofe e piccoli testi Amarici,’ (Mitteilungen d. Seminars f.
Orientalis Sprachen, zu Berlin, vol. 10, pt. 2, p. 180-184).
2 Cf. E. Cerulli, ‘ L’Islam nei regni Galla indipendenti,’ op. cit., p. 118.
3 According to Loransiyos, the present chief of the Zingaro is Fitawrari Antonie, a late Catholic, converted bv
Cardinal Massaja, who has kept, as a remnant of his Catholicism, only his name Antonie, i.e. Anthonv.
4 Cf. Massaja, op. cit., vol. 2, p. 196-199.