Futuh al-Habasha: Somalis As Bedouins

[Garaad diinle]

One primary point that would strengthen your case is if the corrected one copied the one you used, not an older source.

I was about to say that but you also noticed the fallacy. There were a number of copies of the futuh in northern somalia galbeed and the shewan plateau, who's to say which of these manuscript the egyption scrip used in his copy. These copies are meant to be compared to one another instead of choosing one of them as an authoritative source based on it's age.

 

[daljirkadahsoon]

I was about to say that but you also noticed the fallacy. There were a number of copies of the futuh in northern somalia galbeed and the shewan plateau, who's to say which of these manuscript the egyption scrip used in his copy. These copies are meant to be compared to one another instead of choosing one of them as an authoritative source based on it's age.

Definitely we need to have all existing variants carefully scrutinised and compared against each other they are in different locations worldwide.

 

[daljirkadahsoon]

@Shimbiris

East Custhitic speakers influenced Ge'ez, and one can expect a lesser influence to come the other way, highlighting contact historically more ancient than the medieval age. Ethio-Semitic words in our vocabulary are, in my opinion, shown through evidence (not that it negates that it could have happened later, as well) evidence of early contact, not necessarily, a medieval one.

We have linguists showing these associations, bringing attention to the fact that East Cushites always lived high up north (eliminating, once again the southern Ethiopian hypothesis, that lacks a leg to stand on at this point):

There are also some possible traces of contact, in the form of lexical borrowing, with an East Cushitic language or languages already in Ge‘ez, whose sole representatives today in Eritrea and northern Ethiopia are the closely related Saho and ‘Afar. Amharic and its closest relatives also show some lexical borrowing from an undefined Highland East Cushitic language indicative of an old, pre-modern contact. - Aaron Michael Butts, “Semitic Languages In Contact” (2015): p. 18

If Afar-Saho was in close contact with Ge'ez speakers -- a population that lived far north -- one reasonably surmise Afar-Saho was always where it is today (maybe even further north). Somalis should be superimposed on the northern region, parsimonious with everything. Of course contrary to what those linguistic formalist migration theorists put forth on their evidentiary deficient rigid system on the closed methodology of assumptions.

Observing how Eastern Cushites came in contact with these Semitic speakers earlier than the medieval, it is insufficient to claim that Xarla were Ethiopian Semitic peoples based on linguistics alone (as no other evidence supports this notion) when Semitic influence can draw from older period by separate sources.

śǝga ‘flesh, meat’: this is usually seen as a loan from Agaw (Proto-Agaw *sǝx-a)3 with the same meaning, though the g:x correspondence needs explaining. The situation is further complicated, on the one hand, by the fact that possible cognates of the Agaw term elsewhere in Cushitic show a medial ʔ (Proto-East Cushitic *soʔ-), and on the other hand, by the existence of a similar East Cushitic form *šaʕ- ‘cow’ (cf. also Beja šʔa ‘cow’ and ša ‘meat’). Yet another factor that seems relevant is the ‘Afar/Saho term saga ‘cow’, which shows the same medial as the Ge‘ez term, though of course has the meaning ‘cow’ and not ‘meat.’ - Aaron Michael Butts, “Semitic Languages In Contact” (2015): 19

You also see here that again, Eastern Cushites had a linguistic imprint on Beja, if I understood this excerpt correctly. This aligns with the East Cushitic influence in Nubian and other evidence I have seen. This is not the topic of the matter though. I only mentioned it since the source is thrown out in related bulk.

The thing is, I am not even going to grant that Ethio-Semitic loanwords equal that Xarla was an Ethio-Semitic speaker. That leap is not justified. The region was not isolated, and we had contact with Semitic speakers from Eritrea due to trade for thousands of years. Going through the Red Sea, as the northern Somali coastal people did extensively before Xarla was even documented. Such contact leaves linguistic items no matter how negligible, similar to how we had pre-Islamic linguistic contact with southern Arabians.

The notion is further reduced by the fact that Somalis of the region carry historical continuity with the exact history attributed to these so-called hypothetical Ethio-Semites. People have to apply reason to their models of how things were, consistent with how things turned out, or have a rational explanation of why such evidence is lacking on all reasonable grounds. For example, it is not intelligent to admit aw-Barkhadle was the 5th or 6th grandfather of the first sultan of Ifat while then later pretending Somalis had no presence where those people ruled. It's a contradiction. Evidence proves this lineage, so it defeats this historical fabrication.

Another point that defeats this is the construction.

Xarla-type construction was built along Somaliland in what we know defacto was where Somali pastoralists built communal structures for semi-aggregation, caravan stops of settlements, mosques, etc., claiming that the people that lived along Somaliland that used the same type of building principles were Ethio-Semites but not Somalis is moronic because then we would see an extremely high spike in not only genetics but a unique Ethio-Semitic-Somali history persisting there to the exclusion of the rest of Somalis which is an unjustified position at all levels, baring no evidence of such ever took place observing the cultures of the clans of that region today through documentation, even later anthropology.

Mind you the archeologists emphasized that pastoralists-leaning people built those places. You can say a lot about those archeologists and their deficient insight into the region, however, one thing is clear, they brought some descriptive aspects that demolish a lot of the nonsense peddled by the anti-Somali history crowd. For example, the notion that nomads are destructive and thus settled places needed walls to protect against them, to find out that there was no evidence of conflict anywhere else in those structures-built places and walls being rare.

Distribution found of settlements and the archeological team didn't check further although they might have suspected more structures existed deeper of this kind (ignoring the more ancient stuff unrelated to this period, of course):
View attachment 319953

The settlements were slightly different in Somaliland than in Harlaa and Harar which is not an issue because any place had regional variation within regions in terms of construction. The point is, that it comes from the same construction horizon, and that fact still stands. I mean, what is the next claim to cover this nonsense, that there were Habash pastoralists who lived in a desert environment with camels, indistinguishable from the average Somali? It becomes ridiculous.

What an eloquent explanation! You explained a lot I had in my mind a lot better than I could have.

The 'Ethio-Semite' thing is absolutely baseless and just to add to your point and also for potentially identifying tribes mentioned in Futuh we need to reconstruct the cartography of Somali qabiils- it was a lot more north and west than we are lead to believe and I have seen hints here and there that can help prove it.

I remember an oday saying a long time ago that our border in medieval times with the Xabasha was at modern day Addis. I thought it was an exaggeration but now I saw recently that the oldest Oromo inhabitants around it are people of Somali descent. You can even see on fairly recent maps from the earliest European visitors Somalis were being placed in some rather distant locations.

Look how far up Marehan is placed as an example I remember seeing the tomb of Marexan Sade being near modern day Massawa! Identifying the exact locations of modern day Canfar clans would also help as a lot of the Somalis in these areas became part of them.

Finding all our people who became separated in the chaos would really help shed light on this and other matters. Another big example is the Karayyu Oromo who dominate Arsi and Bale- these people are straight up Karanle and will tell you as such. It is even taught in Ethiopian schools apparently that they are of Karanle descent.

I have also come across more clans mentioned in the Futuh amongst current Somali clans such as 'Masare' which is a jilib of Saransoor.

 

[Three Moons]

Returning to the ‘pastoralist’ theme of the thread by @Shimbiris, its interesting that as late as the 19th century Somalia was still referred to as Adal in books on global geography;

“Sofala and Mozambique are the capitals of the Portuguese settlements of the same names; Zanzibar, on an island, is the chief town of Zanguebar, which is subject to the Sultan of Muscat; Magadoxo is the principal town of Ajan or the Soumali country; Berbera and Zeyla are two small seaports between Cape Guardafui and Abyssinia, known as the Coast of Adel.”

And with a distinct nomadic Somali character;

“….Adel, which is in the possession of a native race, of pastoral habits, called the Somauli, produces myrrh and other aromatic plants. The Arabs and the Somauli profess the Mohammedan religion; the other native tribes, who are in a very rude condition, are idolaters.”

Page 166 - A System of Modern Geography with Exercises of examination. To which are added treatises on Astronomy and Physical Geography By Hugo Reid · 1857

The 19th century it seems was a very destructive period for the Somali people when it comes to their historic heritage, be it physical (imperial occupations), cultural (massive castles and tomb complexes have gone missing), or legitimacy (heirs of Adal and Mogadishu, etc), which colonialist and Ethiopianist scholars took full advantage of by sowing immense scholarly misdirection and confusion through their biased research.

 

[Riftvalley]

@Shimbiris

East Custhitic speakers influenced Ge'ez, and one can expect a lesser influence to come the other way, highlighting contact historically more ancient than the medieval age. Ethio-Semitic words in our vocabulary are, in my opinion, shown through evidence (not that it negates that it could have happened later, as well) evidence of early contact, not necessarily, a medieval one.

We have linguists showing these associations, bringing attention to the fact that East Cushites always lived high up north (eliminating, once again the southern Ethiopian hypothesis, that lacks a leg to stand on at this point):

There are also some possible traces of contact, in the form of lexical borrowing, with an East Cushitic language or languages already in Ge‘ez, whose sole representatives today in Eritrea and northern Ethiopia are the closely related Saho and ‘Afar. Amharic and its closest relatives also show some lexical borrowing from an undefined Highland East Cushitic language indicative of an old, pre-modern contact. - Aaron Michael Butts, “Semitic Languages In Contact” (2015): p. 18

If Afar-Saho was in close contact with Ge'ez speakers -- a population that lived far north -- one reasonably surmise Afar-Saho was always where it is today (maybe even further north). Somalis should be superimposed on the northern region, parsimonious with everything. Of course contrary to what those linguistic formalist migration theorists put forth on their evidentiary deficient rigid system on the closed methodology of assumptions.

Observing how Eastern Cushites came in contact with these Semitic speakers earlier than the medieval, it is insufficient to claim that Xarla were Ethiopian Semitic peoples based on linguistics alone (as no other evidence supports this notion) when Semitic influence can draw from older period by separate sources.

śǝga ‘flesh, meat’: this is usually seen as a loan from Agaw (Proto-Agaw *sǝx-a)3 with the same meaning, though the g:x correspondence needs explaining. The situation is further complicated, on the one hand, by the fact that possible cognates of the Agaw term elsewhere in Cushitic show a medial ʔ (Proto-East Cushitic *soʔ-), and on the other hand, by the existence of a similar East Cushitic form *šaʕ- ‘cow’ (cf. also Beja šʔa ‘cow’ and ša ‘meat’). Yet another factor that seems relevant is the ‘Afar/Saho term saga ‘cow’, which shows the same medial as the Ge‘ez term, though of course has the meaning ‘cow’ and not ‘meat.’ - Aaron Michael Butts, “Semitic Languages In Contact” (2015): 19

You also see here that again, Eastern Cushites had a linguistic imprint on Beja, if I understood this excerpt correctly. This aligns with the East Cushitic influence in Nubian and other evidence I have seen. This is not the topic of the matter though. I only mentioned it since the source is thrown out in related bulk.

The thing is, I am not even going to grant that Ethio-Semitic loanwords equal that Xarla was an Ethio-Semitic speaker. That leap is not justified. The region was not isolated, and we had contact with Semitic speakers from Eritrea due to trade for thousands of years. Going through the Red Sea, as the northern Somali coastal people did extensively before Xarla was even documented. Such contact leaves linguistic items no matter how negligible, similar to how we had pre-Islamic linguistic contact with southern Arabians.

The notion is further reduced by the fact that Somalis of the region carry historical continuity with the exact history attributed to these so-called hypothetical Ethio-Semites. People have to apply reason to their models of how things were, consistent with how things turned out, or have a rational explanation of why such evidence is lacking on all reasonable grounds. For example, it is not intelligent to admit aw-Barkhadle was the 5th or 6th grandfather of the first sultan of Ifat while then later pretending Somalis had no presence where those people ruled. It's a contradiction. Evidence proves this lineage, so it defeats this historical fabrication.

Another point that defeats this is the construction.

Xarla-type construction was built along Somaliland in what we know defacto was where Somali pastoralists built communal structures for semi-aggregation, caravan stops of settlements, mosques, etc., claiming that the people that lived along Somaliland that used the same type of building principles were Ethio-Semites but not Somalis is moronic because then we would see an extremely high spike in not only genetics but a unique Ethio-Semitic-Somali history persisting there to the exclusion of the rest of Somalis which is an unjustified position at all levels, baring no evidence of such ever took place observing the cultures of the clans of that region today through documentation, even later anthropology.

Mind you the archeologists emphasized that pastoralists-leaning people built those places. You can say a lot about those archeologists and their deficient insight into the region, however, one thing is clear, they brought some descriptive aspects that demolish a lot of the nonsense peddled by the anti-Somali history crowd. For example, the notion that nomads are destructive and thus settled places needed walls to protect against them, to find out that there was no evidence of conflict anywhere else in those structures-built places and walls being rare.

Distribution found of settlements and the archeological team didn't check further although they might have suspected more structures existed deeper of this kind (ignoring the more ancient stuff unrelated to this period, of course):
View attachment 319953

The settlements were slightly different in Somaliland than in Harlaa and Harar which is not an issue because any place had regional variation within regions in terms of construction. The point is, that it comes from the same construction horizon, and that fact still stands. I mean, what is the next claim to cover this nonsense, that there were Habash pastoralists who lived in a desert environment with camels, indistinguishable from the average Somali? It becomes ridiculous.

Some of those so called Ethio semitic loan words in NS are also questionable and need reexamining from linguists.

I have doubts over some of the words they claimed were Ethio Semitic or South Arabian loan words such as Garaad, Badan, Maalin, etc. I believe they included Ugaz as well if I am not mistaken.

The likelihood of Somalis carrying those terms like Garaad to the Ethiopia Semite speakers is more higher than Somali burrowing from them.

 

[Three Moons]

Some of those so called Ethio semitic loan words in NS are also questionable and need reexamining from linguists.

I have doubts over some of the words they claimed were Ethio Semitic or South Arabian loan words such as Garaad, Badan, Maalin, etc. I believe they included Ugaz as well if I am not mistaken.

The likelihood of Somalis carrying those terms like Garaad to the Ethiopia Semite speakers is more higher than Somali burrowing from them.

The fact that we have terms like Garanaya, Gartey, Garka, etc all of whom fit perfectly with the medieval office of a Garaad as a wise man, a man who knows things, and a respected man with a beard is evidence of this.

It reminds me of the disingenuous claim that a title like ‘Aw’ is of Harari origin, with no evidence, when we literally have Awoowe.

 

[The alchemist]

I was about to say that but you also noticed the fallacy. There were a number of copies of the futuh in northern somalia galbeed and the shewan plateau, who's to say which of these manuscript the egyption scrip used in his copy. These copies are meant to be compared to one another instead of choosing one of them as an authoritative source based on it's age.

Oh, man... I wrote something extensive and lost it. Well, I won't bother writing again.

Simply put, that particular discussion requires the rigor of a more scholarly kind. Finding common ground by defining a common understanding of the root and identifying precisely the contentions and working up from there and so on, is the way to not debate forever.

 

[Riftvalley]

The fact that we have terms like Garanaya, Gartey, Garka, etc all of whom fit perfectly with the medieval office of a Garaad as a wise man, a man who knows things, and a respected man with a beard is evidence of this.

It reminds me of the disingenuous claim that a title like ‘Aw’ is of Harari origin, with no evidence, when we literally have Awoowe.

We also have the title Wadaad, a word which has survived islamisation and is still used alongside Sheikh. I was told by some elders it meant Wad (death) Aad(one who is very knowledgeable about the afterlife). I am sure there are plenty of other important Somali titles with these kind of Aad suffix. Garaad, thus follows the same pattern, ie the one who excels in establishing justice between men. Again, I am not a linguist but that doesn’t mean we take those old papers as gospel let alone as evidence of Ethio Semitic settlements in Somalia.

 

[The alchemist]

Returning to the ‘pastoralist’ theme of the thread by @Shimbiris, its interesting that as late as the 19th century Somalia was still referred to as Adal in books on global geography;

“Sofala and Mozambique are the capitals of the Portuguese settlements of the same names; Zanzibar, on an island, is the chief town of Zanguebar, which is subject to the Sultan of Muscat; Magadoxo is the principal town of Ajan or the Soumali country; Berbera and Zeyla are two small seaports between Cape Guardafui and Abyssinia, known as the Coast of Adel.”

And with a distinct nomadic Somali character;

“….Adel, which is in the possession of a native race, of pastoral habits, called the Somauli, produces myrrh and other aromatic plants. The Arabs and the Somauli profess the Mohammedan religion; the other native tribes, who are in a very rude condition, are idolaters.”

Page 166 - A System of Modern Geography with Exercises of examination. To which are added treatises on Astronomy and Physical Geography By Hugo Reid · 1857

The 19th century it seems was a very destructive period for the Somali people when it comes to their historic heritage, be it physical (imperial occupations), cultural (massive castles and tomb complexes have gone missing), or legitimacy (heirs of Adal and Mogadishu, etc), which colonialist and Ethiopianist scholars took full advantage of by sowing immense scholarly misdirection and confusion through their biased research.

This was a map from 1554:

"Regnum de Selyam" - it is described as one region. And Habash separated outside, as you can observe, as seen above on the map.

 

[Emir of Zayla]

Look how far up Marehan is placed as an example I remember seeing the tomb of Marexan Sade being near modern day Massawa! Identifying the exact locations of modern day Canfar clans would also help as a lot of the Somalis in these areas became part of them.

I could’ve sworn there was a Muslim Habeshi clan/ethnicity in the Highlands that goes by the name of Jabarti, we could historically claim a good chunk of Northeast Africa.

 

[Three Moons]

We also have the title Wadaad, a word which has survived islamisation and is still used alongside Sheikh. I was told by some elders it meant Wad (death) Aad(one who is very knowledgeable about the afterlife). I am sure there are plenty of other important Somali titles with these kind of Aad suffix. Garaad, thus follows the same pattern, ie the one who excels in establishing justice between men. Again, I am not a linguist but that doesn’t mean we take those old papers as gospel let alone as evidence of Ethio Semitic settlements in Somalia.

We shouldn’t, because if the term Wadaad (which today has an undisputed Somali origin) had gained any traction with the other Muslim groups in the Horn like the term Garaad, these scholars would have theorised a non-Somali origin for it. The anti-Somali agenda would remain consistent.

 

[daljirkadahsoon]

Some of those so called Ethio semitic loan words in NS are also questionable and need reexamining from linguists.

I have doubts over some of the words they claimed were Ethio Semitic or South Arabian loan words such as Garaad, Badan, Maalin, etc. I believe they included Ugaz as well if I am not mistaken.

The likelihood of Somalis carrying those terms like Garaad to the Ethiopia Semite speakers is more higher than Somali burrowing from them.

I remember seeing a prominent linguist I need to find who it was but they included 'Garaad' at least as a term in Harari that had been borrowed from a 'Cushitic language'

 

[Thegoodshepherd]

It is correct that correcting errors and standardizing that can be an issue. If there are many errors and inconsistencies with your texts, the debate becomes about justifying one interpretation over the other in light of mistakes rather than selective reading. Otherwise, anyone can lean on the error for their take.

One primary point that would strengthen your case is if the corrected one copied the one you used, not an older source. Otherwise, how would you know if it is not more correct instead of an altered version of the one you use as a source?

That's a good point. What weakens the 1812 copy of the Futuh is that it is clear that it was written/edited by someone familiar with Somali subclans. The proof of this si that in none of the older manuscripts is there "majaadle" or "Absama" meaning that the misspellings are what Arab Faqih himself wrote. It is to be expected of a Jizani Arab that he would spell Yabarre "Bayarre". Correction of such mistakes, presumably by someone familiar with Somali clans, should make you weary.

Other than in the 1812 manuscript copy, in none of the other manuscripts is Habar Maqdi/Habar Majdi written Habar Magaadle.

 

[Emir of Zayla]

Another big example is the Karayyu Oromo who dominate Arsi and Bale- these people are straight up Karanle and will tell you as such. It is even taught in Ethiopian schools apparently that they are of Karanle descent.

Oromos aren’t a real ethnicity, the eastern Oromos are of Somali descent/Somalioid and the western Oromos in the regions border the Amhara region are straight up Habesha/Ethiosemitic. The only thing that connects “Oromos” together is language, shared culture is practically nonexistent among them, an eastern Oromo is closer to a Somali bordering them and a western Oromo is more closer to an Amhara for example.

 

[daljirkadahsoon]

The fact that we have terms like Garanaya, Gartey, Garka, etc all of whom fit perfectly with the medieval office of a Garaad as a wise man, a man who knows things, and a respected man with a beard is evidence of this.

It reminds me of the disingenuous claim that a title like ‘Aw’ is of Harari origin, with no evidence, when we literally have Awoowe.

I just came across this from a old PDF I had from a PHD Thesis on Loanwords in Amharic and Ethio-Semitic languages.

A very interesting and long read.

The word for father in Amharic is according to the author either a loanword from the Cushitic languages or a common 'Hamito-Semitic' word i.e from proto Afro-Asiatic.

These people's claims are getting debunked one by one lol. Even the word for chicken 'Doro' is originally a Cushitic loanword.

https://eprints.soas.ac.uk/33638/1/11010399.pdf

 

[Midas]

I definitely think you guy should watch this video at minute 42. It confirms some of our suspicion that a lot of "ancient ethipoian traditions" got started around the time the portugese arrived. He even mentions lalibella might not have been built as a chruch originally and that it was only ascribed to him three centuries later. Even the famous ethiopian emperors lion symbol might be from protugese influence.
@daljirkadahsoon @Shimbiris @The alchemist @Emir of Zayla

 

[Westcentral99]

The 1779 manuscript is very unserious and has many spelling mistakes of different qabiils. It should not be taken seriously compared to the 1812 Egyptian copy. Here's a nosedive as to why:


View attachment 319931

Zajarti? The hell is that. If you cross reference this with the 1812 copy you'll see that whatever nacas that was writing this meant to copy down Harti. It must've been tough back in the days without autocorrect detection.


View attachment 319932



Out of all the clans in futah, this scribe butchered mentions of Mareexan the most. Just look at this monstrosity @Shimbiris @Garaad Awal @awsaleban667


View attachment 319938

Hell, not even Habar Maqdi was spared. This scribe misspelled Habar Maqdi with a xaa sound. "Xaabar Maqdi" instead of Habar Maqdi, The jokes right themselves.


View attachment 319939






There also is a mention of Habar Magaadle in this cursed variant of Futah Al Habesh. Here is it right here.


View attachment 319934


Curiously, this same mention of Habar Magaadle in this setting is also found in the 1812 version. Meaning of all things this guy messed up he somehow got the mention of Isaaq right.



View attachment 319937


Not to mention NOBODY knows who's responsible for the 1779 version. Are we really going to trust this over the more accurate 1812 version just because its a few decades older?


View attachment 319940



And to top off the shit sundae, this unprofessional scribe left what appears to be a shopping list and some schizo writing right in the middle of reading the futah manuscript. This is literally a 18th century equivalent of jotting down notes in the middle of writting a school essay & accidently pasting them into your assignment






View attachment 319941


View attachment 319942




Here's a link to this manuscript if anyone else wants to read this dumpster fire.

This has been debunked | theres only one Habar maqdi

1) Habar magaadle is a mispelling of Habar Maqdi, majority of 10/11 manuscripts mention habar Maqdi. The 1812 copy has no indication of how it arrived in Egypt, the 1812 is the odd one out

2) English translation and contemporary writers confirm that Habar maqdi are jidwaaq & Bartire. In page 125 of futuh Al habesh “Then he split his force into three divisions. The first consisted of the people of Sim, the tribe of Marraihan and Bar Tarri which are the Habr Maqdi”

3) The imam sent 3 letters to Yabaray, Geri and marexan, ironically these clans come in the order of who the imam sent the letter to first arrivals are Habar Maqdi which proves that it is them, also the futuh mention Ahmed Girri being the leader of Yabaray

4) I.M Lewis funnily enough falls for the misspelling himself , in his book called pastoral democracy he mentions that it was Habar Magaadle that raided the Geri, which proves that it is a mispelling of Habar Maqdi.


Finally, Bunduq means bullets and Mandaq means battering ram, not hotdogs or shopping list

 

[Westcentral99]

This has been debunked | theres only one Habar maqdi

1) Habar magaadle is a mispelling of Habar Maqdi, majority of 10/11 manuscripts mention habar Maqdi. The 1812 copy has no indication of how it arrived in Egypt, the 1812 is the odd one out

2) English translation and contemporary writers confirm that Habar maqdi are jidwaaq & Bartire. In page 125 of futuh Al habesh “Then he split his force into three divisions. The first consisted of the people of Sim, the tribe of Marraihan and Bar Tarri which are the Habr Maqdi”

3) The imam sent 3 letters to Yabaray, Geri and marexan, ironically these clans come in the order of who the imam sent the letter to first arrivals are Habar Maqdi which proves that it is them, also the futuh mention Ahmed Girri being the leader of Yabaray

4) I.M Lewis funnily enough falls for the misspelling himself , in his book called pastoral democracy he mentions that it was Habar Magaadle that raided the Geri, which proves that it is a mispelling of Habar Maqdi.


Finally, Bunduq means bullets and Mandaq means battering ram, not hotdogs or shopping list

The 1812 copy has no indication of how it arrived in Egypt, the 1812 is the odd one out

My source regarding the 1812 copy not being authentic

 

[ImAi]

I could be incorrect or misremembering but doesn’t rahnweyne have a sub-clan called gerri? I remember seeing somewhere that they used to live in galbeed but migrated later on. And we know they weren’t a Bedouin clan so could the Geri here be them? I’ll try to find where I saw it and link it.

If you have a Substack it would be a good idea to write on there.

Absame (Absama), Magan, Geri (Girri), Bartire (al-Bartirri)... these are outright Somali names but they are never adjoined with the moniker "the Somali"

 

[Laser]

I just came across this from a old PDF I had from a PHD Thesis on Loanwords in Amharic and Ethio-Semitic languages.

A very interesting and long read.

The word for father in Amharic is according to the author either a loanword from the Cushitic languages or a common 'Hamito-Semitic' word i.e from proto Afro-Asiatic.

These people's claims are getting debunked one by one lol. Even the word for chicken 'Doro' is originally a Cushitic loanword.View attachment 319979

https://eprints.soas.ac.uk/33638/1/11010399.pdf

Cushitic loanwords in Amharic