DOI Page / Citation link:
https://doi.org/10.11588/diglit.49272#0093
THE FOLK-LITERATURE OF THE GALLA
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is diminished! 62 Descend to victory by the Wama river, 63 if the son of Nado has been
afraid. 64 Go out to the salt springs of Bidiru! 65 We will wait at the ford! 66 The
drums will not be absent. 67 The Nonno, red, stinging bees, 68 men who are doubly
valiant (lit. men who are as one and two men). 69 Tfmsa, the son of Sulufa 70 has killed
eighty warriors, who had the cloak of skin (lit. has killed eighty skins). 71 Where he
reaches, he causes the fingers to tremble!
Notes. After mentioning the Oromo allies (N6nno Roggib, (jfmma Gudaya) and the
allies of the Amara (Lieqa Wayu and Naqamte) (v. 1-4), the song states that Glenda, the
chief of Sibu (the chief village of Sibu is Harangama), had “ bought two smiths,” i.e.
had bought from another Galla chief the right of patronage of two smiths (see song 15,
and Appendix). This is a token that the right of patronage might be bought and sold, at
least among the western Galla. The smiths constructed the spears necessary for Glenda to
take vengeance for his father, killed by the Amara (v. 5-9). Then follows a taunt at Ta-
samma, who vainly waits for the tribute of the Galla (v. 10-14) and is a slave to Menilek,
the poor old man (v. 15-17) and of Taytu. As to the Empress Taytu, the Galla say that
she gave herself to a warrior for a few nights, after which she killed him and called to her
bed another man. The verses 18-21 allude to this story. The next verses make game of
Ras Gobana who had remained in Faile (v. 22-24), while the Galla pursued his officer,
Tasamma, as a cat chases rats (v. 26-27). The verses 28-29 allude to the aggdfari of Ras
Gobana, Fitawrari Banti Manne, chief of the Sulu. It was said that he had descended from
a family of carpenters and bricklayers. Here the minstrel mocks because the fortune of
Banti Manne has permitted him to order the construction of his own residence.
Then the singer incites to the combat: even if the strength of the two armies should
be unequal and the diviners should have predicted defeat, it would be preferable to die
fighting and killing (v. 30-32). Next, he recalls the deeds of bravery performed during
the battle. The first warrior celebrated in this part of the song is Bulca, a slave of the
Nonno (v. 33-35). Although very few in number (“thirty devils”), the Galla of the Wama
fought valiantly led by their chief, Calf Waqie (v. 36-39). The Galla awaited the army
of Fatfinsa Hu, the king of Nonno Hu (see song 26-27) and Gabba; but he did not move
from his land (v. 40-42). The verses 43-47 refer to the prophecy of the sorcerer, Abbukko
of Lieqa Billd. He had predicted that resistance was useless, because the Amara would at
last conquer the sons of Orma. However, comments the minstrel (v. 46-47), this prophecy
declares that the life of the Amara shall be eternal and the old men shall never die; yet the
Galla have already defeated the Amara in the recent battle, and have made them feeble
old men; therefore, in a second combat they (i.e. the Galla) will decisively conquer their
enemies, contrary to the prophecy. Since the Abba Bokku “ has spoken ” (v. 49) (this
probably means “ has declared war ” and should prove that the Abba Bokku had the
power to make a solemn proclamation of the war decided by the tribe), the allies have come
together (v. 49-53); the Libqa roaring like lions; the Nonno, like bees during the season
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is diminished! 62 Descend to victory by the Wama river, 63 if the son of Nado has been
afraid. 64 Go out to the salt springs of Bidiru! 65 We will wait at the ford! 66 The
drums will not be absent. 67 The Nonno, red, stinging bees, 68 men who are doubly
valiant (lit. men who are as one and two men). 69 Tfmsa, the son of Sulufa 70 has killed
eighty warriors, who had the cloak of skin (lit. has killed eighty skins). 71 Where he
reaches, he causes the fingers to tremble!
Notes. After mentioning the Oromo allies (N6nno Roggib, (jfmma Gudaya) and the
allies of the Amara (Lieqa Wayu and Naqamte) (v. 1-4), the song states that Glenda, the
chief of Sibu (the chief village of Sibu is Harangama), had “ bought two smiths,” i.e.
had bought from another Galla chief the right of patronage of two smiths (see song 15,
and Appendix). This is a token that the right of patronage might be bought and sold, at
least among the western Galla. The smiths constructed the spears necessary for Glenda to
take vengeance for his father, killed by the Amara (v. 5-9). Then follows a taunt at Ta-
samma, who vainly waits for the tribute of the Galla (v. 10-14) and is a slave to Menilek,
the poor old man (v. 15-17) and of Taytu. As to the Empress Taytu, the Galla say that
she gave herself to a warrior for a few nights, after which she killed him and called to her
bed another man. The verses 18-21 allude to this story. The next verses make game of
Ras Gobana who had remained in Faile (v. 22-24), while the Galla pursued his officer,
Tasamma, as a cat chases rats (v. 26-27). The verses 28-29 allude to the aggdfari of Ras
Gobana, Fitawrari Banti Manne, chief of the Sulu. It was said that he had descended from
a family of carpenters and bricklayers. Here the minstrel mocks because the fortune of
Banti Manne has permitted him to order the construction of his own residence.
Then the singer incites to the combat: even if the strength of the two armies should
be unequal and the diviners should have predicted defeat, it would be preferable to die
fighting and killing (v. 30-32). Next, he recalls the deeds of bravery performed during
the battle. The first warrior celebrated in this part of the song is Bulca, a slave of the
Nonno (v. 33-35). Although very few in number (“thirty devils”), the Galla of the Wama
fought valiantly led by their chief, Calf Waqie (v. 36-39). The Galla awaited the army
of Fatfinsa Hu, the king of Nonno Hu (see song 26-27) and Gabba; but he did not move
from his land (v. 40-42). The verses 43-47 refer to the prophecy of the sorcerer, Abbukko
of Lieqa Billd. He had predicted that resistance was useless, because the Amara would at
last conquer the sons of Orma. However, comments the minstrel (v. 46-47), this prophecy
declares that the life of the Amara shall be eternal and the old men shall never die; yet the
Galla have already defeated the Amara in the recent battle, and have made them feeble
old men; therefore, in a second combat they (i.e. the Galla) will decisively conquer their
enemies, contrary to the prophecy. Since the Abba Bokku “ has spoken ” (v. 49) (this
probably means “ has declared war ” and should prove that the Abba Bokku had the
power to make a solemn proclamation of the war decided by the tribe), the allies have come
together (v. 49-53); the Libqa roaring like lions; the Nonno, like bees during the season