CONTENTS

GRAMMATICAL INTRODUCTION

TEXTS

NOTES

GRAMMATICAL INTRODUCTION

I

THE DIALECT

The texts in this book are written in the Isaq (Isaaq) dialect of Somali, spoken in the central area of the Somaliland Protectorate. This dialect differs very little from the dialects spoken by the Esa (ʿIise), Gadabursi (Gȩdabuursi), and the Northern Darod (Daarood) people. The speaker of this dialect understands and is understood by all the Darod people and the Northern Hawiya (Hawiye) but may have some difficulty in communicating with the Southern Hawiya and the Benadir (Ba̧naadir) people, and would have to live for a few months among the people of the Rahanweyn (Rahanwiin) group in order to understand them without any difficulty.

Geographical and ethnographical data concerning the speakers of these dialects can be found in the works given in the Bibliography under the heading 'Physical and Social Background'.

II

LETTERS AND DIACRITICS USED IN THE SPELLING

In this book the following letters are used for Somali:

The following diacritics are used:

Reading conventions concerning certain letters and certain types of words are given in Sections III, VIII, IX, X, XI, and in this Section.

The letters used for consonants and the semi-vowels w and y are the same as those employed by Armstrong (see Bibliography, 'Phonetics'), except that my kh and sh correspond to Armstrong's x and ʃ respectively, and that I have introduced the additional symbol y̌. The symbol y̌ represents a sound acoustically similar to y but less tense and 'darker'. It is articulated by a movement of the tongue towards the upper front teeth or teeth ridge, but without actual contact. The tip of the tongue is raised to the level of or above the lower front teeth, but there is no substantial raising of the mid part of the tongue (as in y) towards the hard palate. This sound occurs between vowels only and is always voiced.

Berghold uses the symbol δ for this sound and describes it on pp. 125–7 of his 'Somali Studien' (see Bibliography, 'Texts').

I have introduced in the texts the following reading convention:

The letter -y at the end of a word is to be read as y̌ when it is immediately followed by the Conjunction oo or e or the Irregular Adjective ah (ihi), e.g.,

This convention does not apply, however, to the final -y of the 3rd Person Singular Masculine Past Tense (Short Form) of any verb, e.g.

(In a purely practical orthography, designed for everyday use, the symbol y̌ could be dispensed with.)

Unlike Armstrong I use only five vowel symbols and a general sign for 'Frontness' (see Section III). The relation between my vowel symbols and those of Armstrong is as follows:

The asterisk indicates a symbol which, although itself not marked with a cedilla, represents the same vowel as the corresponding symbol marked with a cedilla. For the reading conventions covering the cases of this kind see Section III of the Introduction.

Readers will notice that Armstrong's i corresponds to both i̧ (i\*) and i. In my opinion Armstrong's spelling system is incomplete here and would require an additional symbol to represent such pairs as:

Long vowels are marked, as in Armstrong's transcription, by doubling the vowel letters.

The Glottalization of the final vowels w, y, l, n, and r, which occurs before a pause in certain grammatical categories is not marked in my spelling here. In some cases it might be necessary to mark it, in order to avoid ambiguity, as in

Cases of this kind, however, do not occur in the texts given in this book.

Readers familiar with Bell's Somali Language will find that my spelling differs very little from his, and those acquainted with the systems of spelling used by Berghold, Cerulli, Maino, Moreno, Reinisch, von Tiling, and the Somali Writing will readily recognize the correspondences in the symbols.

III

FRONTNESS

In the spelling used in this book ten vowel qualities are recognized in both short and long vowels.

EXAMPLES:

The vowels of Series B differ from those of Series A in that they are articulated with the mid part of the tongue more advanced towards the hard palate and the teeth ridge than in the corresponding vowels of Series A. This feature, common to all vowels of Series B, I propose to call Frontness.

Frontness, or its absence, extends over whole words or even groups of words, i.e. whole words or groups of words have vowels belonging to the same series. Armstrong, who was the first to discover this fact, refers to it as Vowel Harmony in her article 'The Phonetic Structure of Somali' (see Bibliography).

When Frontness is a constant characteristic feature of a particular form of a word in all possible contexts I propose to call it Constant Frontness.

Some words have Constant Frontness in all their forms. The Verb jo̧o̧g (1st Conj.) 'to stay, to wait', for example, has Constant Frontness in all its forms (in all its Persons and Tenses). Similarly the Noun ma̧ga̧a̧lo̧ has Constant Frontness both in its Singular and Plural form.

Some words, on the other hand, have Constant Frontness only in some of their forms. In the Verb keen (1st Conj.) 'to bring', for example, the forms of the Present Tense Continuous have Constant Frontness but the forms of the General Present Tense have no Constant Frontness. The Noun sheeko -da 'a story' has Constant Frontness in its Plural form but no Constant Frontness in its Singular form.

When Frontness is a constant feature of a form of a given word it would be wasteful to repeat the cedilla under each of its vowel letters. Consequently the reading convention is introduced here that a cedilla under the first vowel letter of a form indicates that all the vowels of that form have Constant Frontness. We shall write therefore ma̧gaalooyin instead of ma̧ga̧a̧lo̧o̧yi̧n, li̧baah instead of li̧ba̧a̧h, &c.

Sometimes for the reasons of junction it may be necessary to spell two or more words together. In applying the convention concerning the cedilla the reader must regard the components of combinations of words spelt together as separate forms. The combinations of words spelt together are broken into their components in the list of Contractions in Section XIII of the Introduction or in the Notes. All the Definitives (the Definite Article, the Demonstratives, the Possessives, and the Interrogative Definitives kȩe and tȩe) are spelt together with the preceding Noun to which they refer, but they also are considered as separate forms.

In those Compound Nouns and Verbs which have Constant Frontness the cedilla is placed, not under the first vowel letter of the whole Compound, but under the first vowel letter of that component which can be associated with a word which has Constant Frontness, e.g. shimbirli̧baaħ (instead of shi̧mbirlibaaħ) 'an owl' (literally 'a lion-bird') where -li̧baaħ can be associated with the word li̧baaħ 'a lion'; gȩedago̧oye (instead of gȩedagooye) 'a soothsayer, a herbalist' (literally 'a grass or herb cutter') where gȩeda- can be associated with the word gȩedo 'grass, herb' and -go̧oye can be associated with the word go̧o (v2) 'to cut'.

In those words which have Constant Frontness only in some of their forms, the occurrence of Constant Frontness is often associated with the presence of certain suffixes, e.g. qor 'write' but (ha) qo̧rin 'don't write'. A system of marking which would indicate such suffixes might be useful, but owing to the complexity of the matter would be too elaborate for the purposes of this book.

There exist in this dialect personal variations as far as Constant Frontness is concerned. The word ki̧ish 'a bag', for example, is pronounced by some people as ki̧ish and by some as kiish.

For those readers who find it difficult to distinguish between the presence and the absence of Frontness the following listening exercise may be helpful: they should compare the Imperative Singular of any verb with its 3rd Person Singular Masculine Past Tense, Short Form (Bell, § 121). When these two forms differ in their vowel quality, the Imperative Singular has no Frontness and the 3rd Person Singular Masculine Past Tense, Short Form, has Frontness. If they do not differ in their vowel quality they both have Frontness, e.g.

This exercise is based on the rule that all the Short Forms of the 3rd Person Singular Masculine Past Tense have Constant Frontness while some forms of the Imperative Singular have Constant Frontness and some have not.

Often Frontness is only a positional feature, i.e. it occurs only in the neighbourhood of Constant Frontness, within the same uninterrupted utterance, i.e. an utterance within which there are no pauses. In the examples below the whole sentences marked with the letter A have no Frontness at any point, while sentences marked with the letter B have Frontness in all their vowels. Constant Frontness is marked with a cedilla as described above.

Frontness which is present only in the neighbourhood of forms which have Constant Frontness I propose to call Positional Frontness. There is no phonetic difference between Constant and Positional Frontness. It may be mentioned here that no words or grammatical forms are differentiated through the presence or absence of Positional Frontness.

There is a great deal of fluctuation in the extent of Positional Frontness. This fluctuation depends on the occurrence of pauses, on the speed and style of the pronunciation, and not seldom on the individual preferences of the speakers. It would be very difficult to represent Positional Frontness without narrowing down the spelling to the transcription of one particular realization (utterance) of the given text.

Positional Frontness is left unmarked in the present texts but those readers who wish to pursue this aspect of Somali pronunciation may find useful the following approximate indications concerning Positional Frontness:

1\. Within an uninterrupted utterance words which precede a form which has Constant Frontness tend to have Positional Frontness.

2\. When immediately preceded by a form which has Constant Frontness and immediately followed by a pause the following words and their combinations tend to have Positional Frontness:

The Syntactic Particle (Indicator) baa.

The Adjectives leh, laʼ, and ah in their simple (non-verbal) forms.

The Conjunctions oo (yoo, y̌oo), e (ye, y̌e), iyo, na, se, and the unclassified word ba.

The Subject Pronouns aan, aad, uu, ay, aynu, aannu, aydin.

The Negative Particle aan.

The following Auxiliary verbal forms: doonaa (doona), doontaa (doonta), doonnaa (doonna), doontaan, doonaan, doono, doonto, doonno, maayo, mayso, mayno, maysaan, maayaan, lahaa, lahayd, lahayn, lahaydeen, lahaay̌een.

All the Demonstratives, Possessives, and the Definite Article.

These two tendencies are illustrated by the sentences given below, where the following conventions are adopted:

(a) The signs (B-) and (-B) indicate that the vowels of all the syllables between them have Frontness, i.e. belong to Series B. If the sign (B-) or (-B) occurs within a combination of words spelt together, hyphens are placed before and after the brackets.

(b) The absence of these signs indicates absence of Frontness.

(c) It is assumed that there are no pauses within the sentences unless especially indicated.

(d) It is understood that the marking of Frontness in these examples is based on one particular utterance which although typical is not meant to represent or imply any general rules concerning the extents of Positional Frontness.

Further examples may be found on pp. 152–61 of Armstrong's article 'The Phonetic Structure of Somali' (see Bibliography).

IV

TONE MARKS

Tone marks are used in this book only when they are necessary for eliminating ambiguity in meaning or for elucidating certain points of grammar, and the system of tone marking introduced here is designed only for that purpose. It is not designed, however, to deal with the intonation patterns which are associated with various types of emotional colouring (e.g. surprise, anger, encouragement, sarcasm, &c.) or notional implications (e.g. emphasis, doubt, assurance, implicit suggestion, &c.), for which a different system of notation would have to be used.

For the present purpose the following tones (relative pitches of the voice) have to be distinguished:

High Tone, High-Falling Tone, Mid Tone, Low Tone.

It is important, in this connexion, to take into account the two possible positions of every syllable: (a) a syllable is either followed immediately by another syllable, in the same or the next word, or (b) it is followed by a pause (at the end of a sentence, or within a sentence).

The tone marks used in the present texts are as follows: ´ ` ¯.

1\. The mark ´ indicates

High Tone in position (a), e.g.

Mid Tone in position (b), e.g.

Note that in an utterance free from any specific emotional colouring High Tone can never occur in position (b).

2\. The mark ` indicates

High Falling Tone in both positions, e.g.

In position (b) the High Falling Tone normally reaches a lower level at the end than in position (a).

3\. The mark ¯ indicates

Mid Tone in position (a), e.g.

Low Tone in position (b), e.g.

Low Tone on a long vowel or on a short vowel + w or y + a consonant is characterized by a slight fall in position (b).

On some rare occasions it might be necessary to use two additional tone marks, ˆ for the syllable which has High Tone in position (a) and High Falling Tone in position (b) and ˇ for the syllable which has Mid Tone in both positions. Occasions of this kind have not arisen in the present texts.

In long vowels the tone marks are placed over the first vowel letter only, but refer to the whole vowel (and indeed the whole syllable).

The reader who finds it difficult to recognize or to make tonal distinctions should begin with pairs of words and sentences differentiated by tone pattern only, such as:

There is a correlation in this dialect between tone and stress. Readers may find information on this subject on pp. 147–8 of Armstrong's 'The Phonetic Structure of Somali' and in §§ 580–2 of D. Jones's The Phoneme (see Bibliography, 'Phonetics').

V

THE SPELLING OF VERBAL ENDINGS

My spelling of verbal endings differs from that of other writers (Armstrong, Bell, von Tiling)—who also differ from each other—and has the following characteristics:

The letter y is never doubled; this is made possible by introducing the symbol y̌.

All the regular forms of the Affirmative Past and Past Continuous Tenses, with the exception of the 2nd and 3rd Person Plural, end in -ay.

All the endings of the Affirmative Continuous Tenses begin with -ay.

The Invariable form of the Negative Past Tense Continuous ends in -eyn or -eynin, e.g.

The characteristic parts of the endings of those verbs of the 2nd Conjugation which end in -ee (e.g. samee 'to do, to make') in the Imperative Singular, are spelt as follows:

Other Tenses follow a similar pattern: -eey- before a vowel and -ay- before a consonant.

The verbs of the samayso 'to make for oneself' type have -ay- not -ey- before s.

In all the verbal endings when they occur in forms with Constant Frontness (marked by a cedilla) the final -ay or the medial -ay- have the alternative pronunciation -ey, -ey-, e.g. wuu bo̧oday or wuu bo̧odey 'he jumped', wuu da̧waynayaa or wuu da̧weyneyaa 'he is treating (medically) him (her, them)'.

The difference between -ay, -ay- and -ey, -ey- in the endings of such forms is very small and elusive and there are some speakers who use only -ey, -ey- in such positions. For the sake of grammatical uniformity I have standardized these endings by spelling them with -ay, -ay- throughout.

VI

THE SPELLING OF THE PRESENT TENSE FORMS OF THE COMPOUND VERB leeya̧hay (leh+ya̧hay) 'TO HAVE'

These forms are spelt here as follows:

VII

THE SPELLING OF THE SUBJECT PRONOUNS aan, aad, ETC.

The Subject Pronouns (Bell, § 29, Subject Pronouns—Verbal) unless in combination with the Particle aan or the Conjunctions na or se are spelt here as follows:

When the forms ay, aynu, and aydin occur with Positional Frontness (see Section III), they may have alternative pronunciations ey, eynu, and eydin respectively. I have standardized the aynu, ay, and aydin forms throughout the texts.

VIII

THE SPELLING OF THE IMPERSONAL PRONOUN La AND THE OBJECT PRONOUN Ku

The Impersonal Pronoun La 'people, they' (an equivalent of the French 'on' as in 'on a dit'—'it was said') and the Object Pronoun Ku (-Gu) 'you' (Sg.) are always spelt with a capital letter whether alone or in combination with other Pronouns or Prepositions.

This device is introduced here to eliminate confusion between the Impersonal Pronoun La and the Preposition la, and the Object Pronoun Ku (-Gu) and the Preposition ku (-gu).

In pronunciation they are often, but not always, distinguished by tone, e.g.

At the beginning of a sentence both Ku and ku, La and la are spelt with a capital letter, but they could be distinguished, if need be, by repeating the word in brackets, e.g.

IX

THE SPELLING OF THE CONJUNCTIONS (CO-ORDINATES) e, oo, AND THE IRREGULAR ADJECTIVE ah

The Conjunctions e, oo, and the Adjective ah (ihi), when immediately preceded (without a pause intervening) by a word ending in -i, -ii, -aa, or -ee have the following forms:

The difference between y̌e and ye, y̌oo and yoo, is connected with the grammatical category of the preceding word, e.g.

(akhri and kari belong to different Conjugations).

As the forms yoo, y̌oo, ye, and y̌e cannot occur immediately after a pause, they must be substituted by oo and e, respectively, if a pause is made immediately before any of them.

X

THE SPELLING OF THE IRREGULAR ADJECTIVES ah AND leh

These two Adjectives are spelt with h at the end although this final h is not pronounced, unless followed by the Conjunctions e and oo.

The h is written to show the connexion between ah, leh and ihi, lihi, i.e. the forms of ah, leh with the Subjectival -i (Bell, § 86, vi).

XI

THE SPELLING OF THOSE FORMS OF NOUNS, VERBS, AND THE DEFINITE ARTICLE WHICH END IN -e, -a, OR -o BEFORE A PAUSE

A form of this type often ends in a different vowel when it is immediately followed by another word, and not by a pause. If variations of this kind were to be recorded in the transcription, orthographic chaos would result.

In order to avoid this and to throw into relief the grammatical inflexions I have introduced the following reading convention:

(a) When a form of this type is immediately followed by any word other than the Conjunction e or the ihi form of the Irregular Adjective ah, the final -e, -a, -o are all to be read as a.

(b) When a form of this type is immediately followed by the Conjunction e, the final -e, -a, -o are all to be read as e.

(c) When a form of this type is immediately followed by the ihi form of the Irregular Adjective ah, the final -e, -a, -o are all to be read as i.

This convention does not apply when there is a pause (even a short one) after the final -e, -a, -o, and when the pronunciation is very slow.

EXAMPLES:

This convention also applies to the word may̌a 'no'.

XII

ALTERNATIVE FORMS OF THE POSSESSIVES ki̧is AND ti̧is

The Possessives ki̧is and ti̧is have the alternative forms ki̧ and ti̧ which occur quite frequently, e.g.

XIII

CONTRACTION

One of the characteristic features of this dialect is frequent contraction, i.e. the same word may, according to context and style of pronunciation, occur now in a longer, now in a shorter shape. The shorter shape, which in most cases occurs when the word 'combines' with a preceding or a following word, may even sometimes consist of a single consonant or a difference in the tone pattern only, e.g.

Some contractions are optional and depend on the speed and style of pronunciation, e.g.

These contractions can be described in terms of comparison between the contracted and uncontracted shapes, as shown in the above examples. There are, however, some contractions which can only be assumed from the analogy between comparable grammatical structures, e.g.

The combination tu̧ke baa does not normally occur, and, in fact, -aa is always found where the sequence -e baa might be expected.

The concept of 'Assumed Contractions' is introduced here as a method of describing the relations between actually occurring forms and not as a statement on historical changes. It is therefore only a convenient fiction used for the purpose of grammatical elucidation.

In the Notes Optional Contractions are analysed by giving their uncontracted forms, and the assumed contractions by placing the sign + between the assumed uncontracted shapes, e.g.

An Optional Contraction:

An Assumed Contraction:

Some contractions occur so frequently that it would be burdensome to explain them in the Notes. They are therefore given here in a list.

LIST OF MOST COMMON CONTRACTIONS

1. Contractions with baa

2. Contractions with baan, baad, buu, &c.

3. Contractions with the Subject Pronoun aan, aad, uu, &c.

4. Contractions with oo

5. Contractions with the Conjunction na

6. Contractions with is

7. Contractions between a Noun and the Article

A combination of a Noun ending in a vowel and the -ha, -hu, -hii form of the Article often ends in -aa, -uu, -ii, instead of -aha, -uhu, -ihii, e.g.

XIV

WORD DIVISION

It is often very difficult to decide in Somali whether to spell certain words together or separately. In many other languages similar problems exist, but are usually regulated (often quite arbitrarily) by orthographic tradition, by printers, by learned societies, and, in some countries, by the State.

I have tried to be as consistent as possible in my system of word division, the principles of which can be seen in their application in the texts.

The spelling of the Conjunctions na, se, the Irregular Adjectives ah, leh, laʼ, and the word ba, separately may meet with objections on the ground that these words are always pronounced together with the preceding word. My aim in writing them separately was to throw into relief the grammatical endings of the words which precede them.

XV

SUBSIDIARY AGREEMENT SIGNS (SAS)

(a) A Noun, a Demonstrative, a Possessive, an Article, or a Pronoun can agree with a Verb and the rules for the system of agreements may be found in grammars of Somali, either described directly or implicit in the classification of forms into Masculine, Feminine, Singular, and Plural.

This system of agreements includes also such additional features as the suffixes -i, -u, distinctive tone patterns, and in some cases the length and quality of the final vowel. These additional features, which I propose to call 'Subsidiary Agreement Signs' (abbreviated to SAS), have not been given adequate treatment in the existing literature on Somali. They are, however, important for the elucidation of texts. Quite often it happens that owing to great flexibility of word order in Somali there are two words (or more) in the same sentence, both of which take the same agreement. Consequently ambiguity may arise if the Subsidiary Agreement Signs are ignored. Here are some examples:

Nín bàa lī̧bāaħ dī̧lāy. 'A lion killed a man.' SAS in this sentence consist of the tone pattern. Cf. Nín bàa lī̧bàaħ dī̧láy. 'A man killed a lion.'

Nīn mīyùu ārkāy? 'Did a man see him (her, it, them)?' SAS in this sentence consist of the tone pattern. Cf. Nín mīyùu ārkāy? 'Did he see a man?'

Nāagī mīyày ārāgtāy? 'Did a woman see him (her, it, them)?' SAS in this sentence consist of the tone pattern and the suffix -i in naagi. Cf. Náag mīyày ārāgtāy? 'Did she see a woman?'

Kānū mīyùu ārkāy? 'Did this one see him (her, it, them)?' SAS in this sentence consist of the tone pattern and the suffix -u in kānū. Cf. Kán mīyùu ārkāy? 'Did he see this one?'

(b) In order to remove possible ambiguities in the texts, we must also take into account the SAS in Nominal Complexes.

By a Nominal Complex in this dialect of Somali I mean a Noun, a Demonstrative, an Article, or an Emphatic Pronoun, accompanied by another word or words which, when taken together, may be placed within the test frame ma . . . baa. E.g. I consider ninka wa̧naagsan 'the good man' and ninkii aan shalay la hadlay 'the man with whom I spoke yesterday' as Nominal Complexes, because they could be placed within that frame: Ma ninka wa̧naagsan baa? 'Is it the good man?' and Ma ninkii aan shalay la hadlay baa? 'Is it the man with whom I spoke yesterday?' On the other hand, Ninku waa wa̧naagsanya̧hay 'The man is good' and Ninkii baan shalay la hadlay 'I spoke with the man yesterday' are not Nominal Complexes as they cannot be placed within the ma . . . baa frame. An additional criterion of a Nominal Complex is the fact that it cannot contain any of the Particles (Indicators) baa, ayaa, yaa, miyaa, waa, or ma.

Every Nominal Complex has its Head-word, i.e. the word on which the agreement with a verb outside the Nominal Complex depends or could depend. E.g. in Ninkii odayaashii la hadlay 'The man who spoke with the elders' the Head-word is nin- as on it depends the type of verbal agreement if this Nominal Complex occurs in a sentence like Ninkii odayaashii la hadlay miyuu yi̧mi? 'Did the man who spoke with the elders come?'

It is an important characteristic of Nominal Complexes that the SAS do not normally occur in the Head-word, but at the end of the whole Nominal Complex.

In the examples below the Head-word is underlined with a straight line and the last word of the whole Nominal Complex is underlined with a wavy line. The column on the left contains the actual examples, while the column on the right contains, for comparison, Nominal Complexes in which the Head-word does not agree with the Verb.

(c) The Subsidiary Agreement Signs do not occur on a Noun, Definitive, Pronoun, or Nominal Complex when the Particle (Indicator) baa (or ayaa or yaa) follows immediately.

E.g. Ínān yár bàa yī̧mí 'A small boy came.' Cf. Ínān yārī má yī̧mī? 'Did a small boy come?'

In such sentences SAS do, however, occur on the agreeing Verb, and consist of the shortness of the final vowel (cf. Bell, § 37, ii) and distinctive tone patterns.

Sometimes, though not very often, the Subsidiary Agreement Signs on an agreeing verb may be of importance in eliminating a possible ambiguity, e.g.

Náag bàa gú̧ddī ú tīmí. 'A woman came to a group of judges.' The SAS on the Verb tīmí consist of the distinctive tone pattern. Cf. Náag bàa gú̧ddī ú tīmī. 'A group of judges came to a woman.'

Bōqōráddíi bàa gú̧ddī lá jō̧ogtá. 'The queen stays with a group of judges.' The SAS on the Verb jō̧ogtá consist of the shortness of the final vowel and the tone pattern. Cf. Bōqōráddíi bàa gú̧ddī lá jō̧ogtāa. 'A group of judges stays with the queen.'

In the Notes an account is given of the SAS, whenever it is necessary for the elucidation of the text, by comparison between the form of the given Noun, Demonstrative, Possessive, Article, or Nominal Complex when it occurs with SAS and the form it would have without SAS.

Limitations of space do not allow me to give here an exhaustive statement on the patterns of the SAS and their distribution.

Information concerning the Adjectival Ending -i and the ku, tu forms of the Definite Article as SAS can be found in von Tiling's 'Die Vokale des bestimmten Artikels im Somali' and her 'Adjektiv-Endungen im Somali' (see Bibliography).

XVI

BIBLIOGRAPHY

Handbooks and Works on Somali Grammar

BARRY, E. An Elementary Somali Grammar. Asmara, 1937, pp. x+106.

BELL, C. R. V. The Somali Language. London, 1953, Longmans, pp. xi+185.

DRYSDALE, J. G. S. Some Notes on the Somali Language for Beginners. Hargeisa, 1953, cyclostyled, The Stationery Office, Somaliland Protectorate, pp. 67.

KIRK, J. W. C. A Grammar of the Somali Language. Cambridge University Press, 1905, pp. xvi+216.

MORENO, M. M. Nozioni di Grammatica Somala. Rome, 1951, Università degli Studi di Roma, Scuola Orientale, pp. vi+141.

LARAJASSE, DE, and SAMPONT, DE, Cyprien. Practical Grammar of the Somali Language. London, 1897, Kegan Paul, pp. xii+265.

REINISCH, L. Die Somali Sprache, Vol. III—Grammatik. Vienna, 1903, Alfred Hölder, Kaiserliche Akademie der Wissenschaften, Südarabische Expedition, pp. viii+126.

TILING, M. VON, 'Die Vokale des bestimmten Artikels im Somali', Zeitschrift für Kolonialsprachen (Zeitschrift für Eingeborenen Sprachen), Jahrgang ix, 1918–19, Berlin, pp. 132–66.

—— 'Adjektiv-Endungen im Somali', the same periodical as above, Jahrgang x, 1919–20, pp. 208–40.

WARSAMA, S., and ABRAHAM, R. C. The Principles of Somali. London, 1951, cyclostyled, second edition, published by Major R. C. Abraham, pp. 481.

Texts

BERGHOLD, K. 'Somali Studien', Vienna Oriental Journal (Wiener Zeitschrift für die Kunde des Morgenlandes), vol. xiii, 1899, pp. 123–98.

CERULLI, E. 'Somali Songs and Little Texts', Journal of the African Society, vol. xix, 1919–20, London, pp. 135–40.

—— 'Canti e proverbi somali nel dialetto degli Habâr Auwál', Rivista degli Studi Orientali, vol. vii, 1918, Rome, pp. 797–836.

CZERMAK, W. 'Somali Texte im Dialekt der Habr-Jaʿlo', Wiener Zeitschrift für die Kunde des Morgenlandes, vol. xxxi, 1924, pp. 113–36.

MAINO, M. La Lingua Somala Strumento d'Insegnamento Professionale. Alessandria (Italy), 1953, Tipografia Ferrari, Occella & Co., pp. 111 (Somali texts are given on pp. 44–88 of that work).

REINISCH, L. Die Somali Sprache, Vol. I—Texte. Vienna, 1900, Alfred Hölder, Kaiserliche Akademie der Wissenschaften, Südarabische Expedition, pp. viii+287.

SCHLEICHER, A. W. Somali Texte—Dr. Schleichers Somali Texte, herausgegeben von Leo Reinisch. Vienna, 1900, Alfred Hölder, pp. xx+159.

TILING, M. VON. Somali-Texte und Untersuchungen zur Somali Lautlehre. Berlin, 1925, Achtes Beiheft zur Zeitschrift für Eingeborenen Sprachen, pp. 156.

—— 'Ein Somali-Text von Muħammed Nur', Zeitschrift für Eingeborenen Sprachen, Band xviii, Heft 3, 1928, pp. 231–3.

Dictionaries

LARAJASSE, DE. Somali–English and English–Somali Dictionary. London, 1897, Kegan Paul, pp. xviii+301.

PALERMO, DA GIOVANNI MARIA. Dizionario Somalo–Italiano e Italiano–Somalo. Asmara, 1915, Tipografia Francescana, Missione Cattolica, pp. vi+209.

REINISCH, L. Die Somali Sprache, Vol. II—Wörterbuch, Somali–Deutsch, Deutsch–Somali. Vienna, 1902, Alfred Hölder, Kaiserliche Akademie der Wissenschaften, Südarabische Expedition, pp. vi+540.

Phonetics

ARMSTRONG, L. E. 'The Phonetic Structure of Somali', Mitteilungen des Seminars für Orientalische Sprachen, zu Berlin, Jahrgang xxxvii, Abteilung iii, 1934, pp. 116–61.

CERULLI, E. 'Quelques notes sur la phonologie Somali', Comptes Rendus du Groupe Linguistique d'Études Chamito-Sémitiques, vol. iv, 1947, École Pratique des Hautes Études à la Sorbonne, Paris, pp. 53–57.

CZERMAK, W. 'Zur Phonetik des Somali', Wiener Zeitschrift für die Kunde des Morgenlandes, vol. xxxi, 1924, pp. 82–102.

JONES, D. The Phoneme: Its Nature and Use. Cambridge, 1950, Heffer, pp. xvi+267 (§§ 366, 378, 430, 580–2 refer to Somali).

JONES, S. 'Somali ħ and ʿ', Maître Phonétique, Jan.–March 1934, Neuilli, pp. 8–9.

KLINGENHEBEN, A. 'Ist das Somali eine Ton-Sprache?' Zeitschrift für Phonetik, 3 Jahrgang, Heft 5/6, 1949, Berlin, pp. 289–303.

TILING, M. VON. Somali-Texte und Untersuchungen zur Somali Lautlehre. Berlin, 1925, pp. 8–37.

Non-Roman Scripts

CERULLI, E. 'Tentativo Indigeno di Formare un Alfabeto Somalo', Oriente Moderno, vol. xii, Genn.-Dic. 1932, Rome, pp. 212–13.

GALAAL, M. H. I. 'Arabic Script for Somali', The Islamic Quarterly, vol. i, no. 2, July 1954, Islamic Cultural Centre, London, pp. 114–18.

KING, J. S. 'Somali as a Written Language', The Indian Antiquary, August 1887, pp. 242–3 and October 1887, pp. 285–7, Bombay.

MAINO, M. 'L'Alfabeto "Osmania" in Somalia', Rassegna di Studi Etiopici, vol. x, Genn.-Dic. 1951, Rome, pp. 108–21.

—— La Lingua Somala Strumento d'Insegnamento Professionale. Alessandria, 1953, pp. 23–39 and 68–69.

Somali Plant Names

GLOVER, P. E. Provisional Check-list of British and Italian Somaliland Trees, Shrubs, and Herbs. London, 1947, Crown Agents for the Colonies, pp. xxviii+446.

Somali Astronomy

CERULLI, E. 'Nuovi appunti sulle nozioni astronomiche dei Somali', Rivista degli Studi Orientali, vol. xiii, 1931, pp. 76–84.

HUNT, J. A. A General Survey of the Somaliland Protectorate, 1944–50, London, 1951, Crown Agents for the Colonies, pp. 203 (pp. 9–13).

Bibliographies of Works on the Somali Language

BRYAN, M. A. The Distribution of the Semitic and Cushitic Languages of Africa. Oxford University Press, 1947, International African Institute, pp. 36.

MAINO, M. La Lingua Somala Strumento d'Insegnamento Professionale, Alessandria, 1953, pp. 100–8.

—— 'I somali e la loro lingua', Affrica, Anno vii, no. 2, Febbraio 1952, Rome, pp. 49–50.

The lists of works given in these bibliographies may be supplemented by the inclusion of the following items:

CERULLI, E. 'Per la Toponomastica della Somalia', Oriente Moderno, vol. xi, Genn.-Dic. 1931, pp. 460–7.

MAINO, M. Terminologia Medica e sue voci Nella Lingua Somala. Alessandria (Italy), 1953, Tipografia Ferrari, Occella & Co., pp. 358.

—— and YĀSĪN ʿISMĀN KĒNADĪD. 'Versione Somalo-Italiana', ibid., pp. 289–358.

MORENO, M. M. 'Brevi Notazioni di Ǧiddu', Rassegna di Studi Etiopici, vol. x, Genn.-Dic. 1951, pp. 99–107.

—— 'Il dialetto degli Ašrâf di Mogadiscio', ibid., vol. xii, Genn.-Dic. 1953, pp. 107–38.

Literary Translations from Somali

DUCHENET, E. 'Le chant dans le folklore Somali', Révue de Folklore Français, vol. ix, Avril–Juin, 1938, Paris, pp. 72–87.

LAURENCE, M. A Tree for Poverty. Nairobi, 1954, The Eagle Press, published for the Somaliland Protectorate, pp. 146.

Physical and Social Background

HUNT, J. A. A General Survey of the Somaliland Protectorate, 1944–50, London, 1951, Crown Agents for the Colonies, pp. 203.

LEWIS, I. M. Peoples of the Horn of Africa, the Somali, Afar, and Saho. London, 1955, Ethnographic Survey of Africa, International African Institute, pp. ix+200 (this book includes a comprehensive, annotated bibliography of the subject).

VINEY, N. M. A Bibliography of British Somaliland. Hargeisa, 1947, The Stationery Office, Somaliland Protectorate, pp. 36.

TEXTS

1

MIƉKII TIBTA IYO MO̧OYAA KA BAHSADAY

Habar baa ínān quɖ ah lahayd. Markaasaa inankii damʿay inuu ʿol du̧ulaya raaʿo. Markaasaa habartii illayn waa habar ínān quɖ ah leh e ka naħday oo tiɖi: 'Waar, ho̧oyow, is ka jo̧og!' Markaasuu di̧iday oo yi̧ɖi: 'Maħaa ɖallinyarada qayrkay ah e du̧ullaanka raaʿaysa iga rȩebaya?' Markaasay bariday bariday bariday oo waħ walba kula hadashay. Markaasuu di̧iday. Markaasay markii dambe tiɖi: 'Bal haddaba waan Kuu du̧ʿaynayaa y̌e keen daʿalka.' Markaasuu daʿalkii u ɖigtay. Markaasay intay ʿiid ugu shubtay tiɖi: 'Ī̧lāahày miɖkii tibta iyo mo̧oyaa ka baħsaday Kaa ɖi̧g!'

Ko̧w, ʿolkii baa du̧ulay, inankii na waa raaʿay. Show se qolada Lagu du̧ulayo ilaaladȩedii baa intaa gu̧ryaa jo̧ogta. Waħay sii soʿdaan soʿdaan ba subiħii dambay dȩgmadii y̌oo show diyaar ah oo di̧gniin qabta oo aanay is ka o̧gayn weerar huwiyeen. Bise, qoladii na waa kala hoos kaʿday oo gaɖkay u gȩlisay.

In Lays ku wado wado wado wado wado ba ʿasarkii markay ahayd baa qoladii soo du̧ushay inankii yaraa ma aha e intii kale La wada la̧ayay. Inankii yaraa na waa La qabtay. Markaasaa nin ku ha̧googtay. Bȩri dambe ayaa ninkii intuu inankii yaraa jisʿimay ʿiddo̧odii u soo diray.

Halkaasaa ʿolkii y̌oo ɖan ínānkíi yārāa kaga baħsaday.

2

GARI I̧LAAH BAY TAQAAN

Bȩri baa nin hali ka luntay. Hashii buu nín ka gartay. Ninku na wuħuu ahaa nin Lays la ya̧qaan oo deeq iyo dood iyo dagaal ba meel is u ta̧agay. Markaasuu nínkii háshā lāháa ku yi̧ɖi: 'Waar waħba Kuu ma hayo e waħ igula soo baħ!' Markaasaa ninkii hasha lahaa shirkii tȩgay oo du̧qeydii u sheegay. Markaasaa du̧qeydii labadii nin u gar naqday.

Gu̧ddidii baa ninkii hasha Laga gartay ka baqday oo u eeħatay. Markaasaa ninkii hasha lahaa na gu̧ddidii ȩeseeyay. Markaasaa gu̧ddi kale Loo sooʿay. Markaasaa gu̧ddidii na ka eeħatay.

Markii ninkii laba goor gartii Laga helay baa La yi̧ɖi: 'Gar dambe ma u noqonaysaa?' Markaasuu yi̧ɖi: 'Ninka ina Sanwȩyne La yi̧ɖaahdaa baan ku ħiɖtay.' Ina Sanwȩyne na ħaaraanya̧hanka sȩeddigi̧is buu ahaa. Markaasuu ina Sanwȩyne u gar naqay.

Markii mu̧dduʿigii iyo mu̧ddaʿalaygii ba hadleen e markhaatiyadii o̧ogteen buu ina Sanwȩyne kaʿay oo ħaaraanya̧hankii ku yi̧ɖi: 'Waar, ninyohow, gari soddog ma taqaan oo sȩeddi ma taqaan oo tol ma taqaan oo ħidid ma taqaan oo wi̧il ma taqaan oo walaal ma taqaan oo aabbe ma taqaan oo ho̧oyo ma taqaan oo gabaɖ ma taqaan oo abti ma taqaan oo adeer ma taqaan oo shisheeye ma taqaan oo sokeeye ma taqaan e I̧laahay bay taqaan, e ninyohow, hashii LaGaa hȩl.'

Markaasaa ninkii hasha lahaa kaʿay oo intuu sidii La arki ji̧ray ina Sanwȩyne iyo gu̧ddidii kale gaʿan qaaday yi̧ɖi: 'Wallee, ina Sanwȩynow, magaʿaaga waan fo̧gayn.'

Markuu ɖulko̧odii tȩgay buu gartuu naqo ba oɖan ji̧ray: 'Ina Sanwȩyne na u gȩeya.'

Markaasaa ina Sanwȩyne du̧nidii y̌oo ɖan ʿaan ku noqday.

3

TALAGȨLYO

Ninka ina Sanwȩyne La oɖan ji̧ray buu bȩri nīn u yi̧mi. Markaasuu nínkīi ínā Sānwȩ̄yné ku yi̧ɖi: 'Adeer, inaad ila talisaa baan Kaa do̧onayaa y̌e. Ila tali!' Markaasuu ina Sanwȩyne yi̧ɖi: 'Oo waa maħay taladaad iga do̧onaysaa?'

Markaasaa ninkii yi̧ɖi: 'Inaan afadayda furaa baan do̧onayaa y̌e. Ila tali!' Markaasuu ínā Sānwȩ̄ynē nínkíi si ħun u eegay. Markaasaa ninkii ina Sanwȩyne ku yi̧ɖi: 'Adeer, miyaad ii ʿaɖootay? Maħaad sidaa ħun iigu eegtay?'

Markaasaa ina Sanwȩyne yi̧ɖi: 'Haa y̌oo, waan Kuu ʿaɖooday.' Markaasaa ninkii yi̧ɖi: 'Oo maħaad iigu ʿaɖootay?'

Markaasuu ina Sanwȩyne yi̧ɖi: 'Oo aniga reer La ɖisayaa baa Layga talo gȩliyaa y̌e, ma reer La baabbiʼinayaa baa Layga talo gȩliyaa?'

4

INAʼADEEROW, KHAYAANADA I BAR!

Nin baa bȩri nin u yi̧mi. Markaasuu ku yi̧ɖi: 'Waħaan do̧onayaa inaad khayaanada i barto!' Markaasaa ninkii yi̧ɖi: 'Waa tahay e hashaada ii soo lis!' Markaasuu hashi̧isii u soo lisay. Markuu ninkii ʿaanihii ɖamay buu ku yi̧ɖi: 'Dee, haddaba khayaanadii i bar!' Markaasaa ninkii yi̧ɖi: 'Dee waa taa aan hashii Kaaga maalay.' Markaasaa ninkii afka kala qabtay.

5

WAA YAAB

Ninka ina ʿAli Qablaħ La oɖan ji̧ray baa maalin du̧ndumo hoos faɖiistay. Ina ʿAli Qablaħ na wuu inɖo laʼaa. Markaasuu du̧ndumadii taabtay. Markaasuu nínkii lá sō̧ʿdáy ku yi̧ɖi: 'Waar horta bahashan du̧ndumo La yi̧ɖaahdo iiga warran!' Markaasaa ninkii yi̧ɖi: 'Dee, aboorkaa ħa̧beynkii ʿanɖuufti̧isa ku sameeya.' Markaasaa ina ʿAli Qablaħ yaabay oo yi̧ɖi: 'Hal waa yaab, hal na waa yaabka yaabki̧, hal na waa ammankaag.'

Markaasaa ninkii yi̧ɖi: 'Ko̧w.' Markaasaa ina ʿAli Qablaħ yi̧ɖi: 'Du̧ndumada inteer leʼeg aboor baa sameeya waa yaab, hal na waa yaabka yaabki̧ y̌oo ħa̧beynkii buu sameeyaa waa yaabka yaabki̧, hal na waa ammankaag oo ʿanɖuufti̧isuu ku sameeya waa ammankaag.'

6

WANKII GȨESAHA LAHAA

Aɖi baa wan gȩeso lihi ku ji̧ri ji̧ray. ʿAshadii dambe ayaa reerkii aɖiga lahaa yi̧ɖi: ‘Aan idaha ka shiɖaysanno!’ Markaasaa wankii madaħii sare u qaaday oo ri̧yihii ku darmay.

ʿAsho dambaa haddana reerkii yi̧ɖi: ‘Aan maanta ri̧yaha ka shiɖaysanno!’ Markaasaa wankii baɖidii soo jȩediyay oo madaħii hoos u ɖigay oo idihii raaʿay.

Siduu wankii, marka La yi̧ɖaahdo, ‘Idaa ħa Laga shiɖaysto na!’, ri̧yaa u ra̧aʿayay, marka La yi̧ɖaahdo, ‘Ri̧yaa ħa Laga shiɖaysto na!’, idaa u ra̧aʿayay, ayuu ku soo do̧ogay.

Nin khayaano badni waa nabad galaa.

7

NINKII IS YI̧ƉI, ‘NINKA KALE BAJI!’

Nin baa nin u yi̧mi. Markaasuu is yi̧ɖi: ‘Ninkan baji yoo war ħun oo ɖiillo ah u sheeg!’ Markaasuu yi̧ɖi: ‘Waaryaa hȩbel!’ Markaasaa ninkii yi̧ɖi: ‘Hee.’ Markaasuu yi̧ɖi: ‘Waħa La yi̧ɖi du̧nida waa La ro̧gayaa bȩrrito.’

Markaasaa ninkii yi̧ɖi: ‘Oo sidȩe Loo ro̧gayaa?’ Markaasaa ninkii wa̧rramayay yi̧ɖi: ‘Dee, waa La qa̧llibayaa y̌oo waa La ro̧gayaa dad iyo du̧unyo.’ Markaasaa ninkii Loo wa̧rramayay yi̧ɖi: ‘Waar, ninyohow, warkan aad shȩegaysaa waa war ɖiillo ah oo ħun, ha yeesho e du̧nidaa La ro̧gayo reerkayaga dan baa ba ugu ji̧rta.’ Markaasaa ninkii wa̧rramayay yi̧ɖi: ‘Oo sidȩe ugu ji̧rtaa?’ Markaasuu yi̧ɖi: ‘Awrtii baa naga garbo beeshay oo, haddii La ro̧go beerkaannu ba ka raran lahayn.’

8

NABAD GO’DAY MA ĦIƉANTO

Nin baa bȩri gu̧ri mas ku ji̧ro dȩgay. Markaasuu máskii arkay. Masku na mas daallin ah ma ahayn. ʿAsho walba ʿarruurta iyo ħoolaa ɖeħdo̧oduu is ka mari ji̧ray oo waħba ma yȩeli ji̧rin.

Maalin dambe uun baa ninkii tashaday oo is yi̧ɖi: ‘Oo waar horta maskanu yaanu ħoolaa iyo ʿarruurta Kaa ʿunin e maad di̧shid?’ Markaasuu maskii y̌oo gȩed ji̧rriddi̧ ku hu̧rda u yi̧mi y̌oo is yi̧ɖi: ‘Seef qoorta kaga ɖufo!’ Markaasuu la wa̧ay̌ay oo seeftii ji̧rriddii ku ɖaʿday. Markaasaa maskii toosay oo ʿararay oo go̧d galay.

Ħa̧beynkii, markii La seeħseeħday buu maskii soo baħay oo ninka inanki̧isii ʿurad qa̧niinay. Markaasaa inankii ɖintay.

Subiħii baa nínkīi máskii u yi̧mi y̌oo ku yi̧ɖi: ‘Waar, masyohow, aan waʿatanno oo is dȩyno!’ Markaasaa maskii yi̧ɖi: ‘Waar, ninyohow, bȩrigii hore ba waa taynu nabadda ahayn e aad go̧ysay; imminka na̧ intaan anna seeftaa ji̧rridda ku taal arkayo, adna inankaaga ħabaashi̧isa arkayso, waʿad inoo ħiɖmi maayo e, ina kala keħee!’

9

USHA HADDII LA JIIFSHO NA BANNAAN

Nin baa, waħa La yi̧ɖi, meel u boqor ahaa. Maalintii dambaa saʿ beer daaqay. Markaasaa nínkii béerta sáʿū dāaqáy lāhāa sūldáankii u soo a̧shtakooday.

Markaasaa suldaankii ħukun bi̧ħiyay oo yi̧ɖi intuu ushi̧isii kor u qaaday: ‘Ninkii saʿi̧isu beer nin kale leeya̧hay daaqaa ushaas buu haɖuuɖ ku qarinayaa.’

Maalintii dambe ayaa suldaanka quɖɖi̧isii saʿuu leeya̧hay beer daaqay. Markaasaa suldaankii Loo soo sheegay oo La yi̧ɖi: ‘Maanta saʿaagii baa beer daaqay.’ Markaasaa suldaankii yi̧ɖi: ‘Hāddā usha haddii La jiifsho na bannaan.’

10

BAKHAYLKII IS ʿI̧ILKAAMBIY̌AY

Bȩri baa, waħa La yi̧ɖi, nīn reer u soo ho̧yday. Markaasaa reerkii ka seeħday. Subiħii markii wa̧agii bȩryay baa ninkii martida ahaa kaʿay oo ninkii reerka lahaa u yeeɖay. Markaasaa ninkii reerka lahaa qolqolka isa soo ta̧agay. Markaasaa nínkii mārtídā āhāa nínkii réerkā lāháa y̌ē ká sēeħdáy ku yi̧ɖi:

‘Haddaad, ninyohow, taqaan marka soor La iigu yi̧maaddo sidaan waħ uga biħiyo iyo marka La i siiyo intaan ka ʿuno iyo markaan wa̧ay̌o sidaan uga adkaysto, ħalay iga ma seeħateen!’ Intaa markuu yi̧ɖi buu ninkii martida ahaa is ka tȩgay. Markaasaa ninkii bakhaylka ahaa tiiraanyooday.

11

ISHAA ʿUMAR KA LULATA

Waħa La yi̧ɖi, habardugaag oo ɖan baa bȩri hal wada qashay. Markaasaa li̧baaħ yi̧ɖi: ‘Waar, ɖu̧rwaay̌ow, hi̧lbaa qaybi!’ Markaasaa ɖu̧rwaa yi̧ɖi: ‘Dee, hasha ma baɖ mise baɖ, baɖ li̧baaħaa leh. Baɖka kale na habardugaagga kalow ku hȩshii!’ Markaasaa li̧baaħ ʿaɖooday oo intuu waraabihii si ħun u eegay buu yi̧ɖi: ‘Waar, wuħu qayb ħumaa!’ Markaasuu ɖirbaaħo qaaday oo ɖu̧rwaagii buu il kaga soo tuuray. Markaasuu ɖu̧rwaagii o̧y̌ay oo ħaggaa u sii luuday.

Markaasaa li̧baaħii intuu habardugaaggii ku jȩestay dawaʿo u yeeɖay. Markaasuu ku yi̧ɖi: ‘Naayaahee da̧yooy, ɖu̧rwaa qaybtii garan wa̧a ye, adigu hi̧lbaa qaybi!’ Markaasay tiɖi: ‘Dee, hi̧lbaa ma baɖ mise baɖ, baɖ li̧baaħaa leh; baɖka kale na ma wa̧aħ mise wa̧aħ, wa̧aħ li̧baahaa leh; wa̧aħda kale ma fallaɖ mise fallaɖ, fallaɖ li̧baahaa leh; fallaɖka soo haɖay ma rimiʿ mise rimiʿ, rimiʿ li̧baaħaa leh; rimiʿa soo haɖay ma miil mise miil, miil li̧baaħaa leh; dee, miilka soo haɖay habardugaagga kalow is ku fuulfuul!’ Markaasuu li̧baaħ qoslay oo yi̧ɖi: ‘Naayahee da̧yo, yaa qaybwa̧naagga Ku baray?’ Markaasay tiɖi: ‘Waħa qaybwa̧naagga i baray ishaa ʿUmar ʿanka ka lulata.’

12

BȨLAAYO DA̧AMAN LA QABTAY LEEDAHAY E DABO LA QABTO MA LEH

Laba hablood oo yaryar oo aɖyo la jō̧ogàa maalin is u faanay. Waħay is ugu faaneen ‘aabbahay baa fiiʿan iyo aabbahay baa fiiʿan’.

Mid baa tiɖi: ‘Aabbahay rag oo ɖan buu ugu si̧taa.’ Markaasaa tii kale tiɖi: ‘Oo haatan ma waħay Kula tahay inuu āabbáhāy ka si̧to?’ Markaasay tiɖi: ‘Haa.’ Markaasay tiɖi: ‘Bal ii sheeg siduu uga si̧to.’ Markaasay tiɖi: ‘Wuħuu uga si̧taa intuu raganimo ka qabo ɖul kala dillaaʿay na ways ku kabi karaa.’

Tii kalaa yaabtay oo intay ʿabbaar aammustay tiɖi: ‘Naahooy gabaɖyahay, ji̧rtoo hadduu aabbahaa ɖul kala dillaaʿay is ku kabi karayo waa nin rag ah, ha yeesho e aniga meesha aabbahay jo̧ogo ɖulku ba ka ma kala dillaaʿo.’

13

ABAALGU̧D

Bȩri baa waħa La yi̧ɖi ʿol soo du̧ulay. ʿOlkii baa markuu meel ɖeħe jo̧ogay ilaalo soo dirtay. Ilaaladii baa dȩ̄gmádíi ʿólkū kú sóo dū̧láy ú tīmí. Ilaaladu na markaa way gaajaysantahay. Markaasay intay niman sodʿaal ah is ka soo ɖigtay dȩgmadii u timi. Markaasaa dȩgmadii ka seeħatay.

Subiħii baa ilaaladii y̌oo gaajaysani dȩgmadii ka luudday. Makhribkii bay dȩgmadii dȩgmo kaloo u ɖo̧w u timi. Markaasaa nin dȩgmadii ay u timi y̌ihi arkay inay niman aad u gaajoonaya yi̧hiin. Markaasuu kȩħeeyay oo gu̧rigi̧isii gȩeyay. Markaasuu ʿaano u keenay. Inay ilaalo yi̧hiin na ma ga̧raneyn.

Markay ʿaanihii ɖameen buu ku yi̧ɖi: ‘Nimanyohow, waħaan ʿaanahaa idiinku keenay Rabbi ʿabsiɖi̧ iyo rag abaalki̧ iyo reerka ħirsigi̧.’ Markaasuu weelki̧isii gurtay oo is ka tȩgay.

Markaasaa ilaaladii na is ka tagtay. Markay ʿabbaar reerkii ka soʿotay baa mid yi̧ɖi: ‘Waar, ninkii hadalkuu ina yi̧ɖi ma ma̧qlayseen?’ Markaasaa La yi̧ɖi: ‘Haa.’ Markaasuu yi̧ɖi: ‘Oo maħaynu ugu abaal gu̧daynaa?’ Markaasaa intii kale tiɖi: ‘Aan dȩgmadaa uu la ya̧al ʿolka ka du̧no!’ Markaasay sidii ku hȩshiiyeen.

Markay ilaaladii ʿolkii u tagtay bay ku tiɖi: ‘Waar meesha laba dȩgmaa ya̧al oo ta shishe gȩel badan ma haysato e, ta soke aan ɖaʿno.’ Markaasay tii soke ɖaʿeen oo rag badan ka laayeen.

14

BAKHAYLKII HEELADDA YI̧QIIN

Bȩri baa waħa La yi̧ɖi waħa ji̧ray nin. Ninku dadka waħ na ma siiyo u ma na dayrsho. Qof walba ħeelad buu kaga baħaa iyo khayaano oo qof waliba wuħuu ka tagaa isagoo farħaan ah aan waħ na La siin. Bȩrigii dambaa ninkii Lays u wada sheegay.

Maalintii dambe ayaa afar wa̧daad ninkii soo ra̧adsatay oo is tiɖi: ‘Bal ninkan La shȩegayo soo eega oo hadduu bakhayl ya̧hay na aad soo wa̧ʿdideen oo tiɖaahdeen: “Waar, ninyohow, bakhaylnimadan is ka da̧a yaan LaGu ʿa̧daabin e!” Haddii dadku been ka shȩegayo na aad ka ʿȩliseen.’

Wā̧dāaddádii bàa nínkii ú yī̧mí. Markaasay markii u horraysay ba ku yi̧ɖaahdeen: ‘Waar, hor ma adaa ninka bakhaylka ah e La sheegaa?’ Markaasuu yi̧ɖi: ‘Walaallayaal, miyaa ii maqlaysaan dadka? Dadku hadduu bakhayl igu sheego is ka ɖaafa! Idinka waħaad doontaan baan idin siinayaa y̌e.’ Markaasaa wa̧daaddadii is eegeen oo yi̧ɖaahdeen: ‘Waar, malaa dadkaa been shȩegaya e, aan faɖiisanno oo wuħuu yeelo eegno!’

Markaasaa ninkii afadi̧isii y̌oo aad u af taqaan u yeeɖay oo ku yi̧ɖi: ‘Ma̧anɖe, Ardaani̧jaaska Haragȩygii nimankan u soo go̧gol!’ Markaasaa nimankii, markay ni̧jaastii iyo Haragȩygii maqleen, is eegeen oo yaabeen. Markaasaa naagtii harag ardaa halkeer ah soo ɖigtay. Markaasaa iyadoo nimankii shakisanyi̧hiin haddana ninkii naagti̧isii ku yi̧ɖi: ‘Ma̧anɖe, haɖuubkii Qar Dooro saalo dameeraad ku soo uumi!’ Markaasaa haddana nimankii, markay maqleen haɖuubka magaʿħumadi̧isii iyo waħa Lagu uuminayo, yaabeen oo is eegeen. Markaasaa naagtii haɖuub qaadday oo waħaanay nimanku aad u arkaynin ku uumisay. Markaasaa goor ɖo̧w naagtii ninkȩedii u timi y̌oo tiɖi: ‘Haɖuubkii waa diyaar.’ Markaasuu naagti̧isii ku yi̧ɖi: ‘Saʿii hȩbel e aan agoonta ka soo ɖaʿay nimankan u soo lis!’ Markaasaa wa̧daaddadii dareereen oo ninkii ku yi̧ɖaahdeen: ‘Waar, naga tag, soortaada na ʿuni mayno e, shaydaanyohow!’

Markaasaa ninkii nimankii ka dabo̧ kaʿay oo ku yi̧ɖi: ‘Walaallayaalow, hayga tȩgina e, waħaan idin siinayo ila hubsada!’ Markaasaa wa̧daaddadii di̧ideen oo ka ɖaarteen ninkii gu̧rigi̧isii iyo wiħi̧isii y̌oo ɖan iyagoo aan hubsan.

15

GA̧RAW I̧IDAANKI̧ IYO GȨEL HERADI̧ IYO RAG GO̧GOSHI̧

Bȩri buu inan damʿay inuu gu̧ursado, markaasuu ilma’adeerradii u yi̧mi. Markaasuu ku yi̧ɖi: ‘Ilma’adeerrayaal, waan gu̧ursanayaa y̌e waħ ila qabta.’ Markaasay yi̧ɖaahdeen: ‘Oo gabaɖɖȩe gu̧ursanaysaa?’ Markaasuu yi̧ɖi: ‘Saddeħdaa hablood ta ugu wa̧naagsan.’ Markaasay yi̧ɖaahdeen: ‘Oo sidȩe baynu ta ugu wa̧naagsan u garanaynaa?’ Markaasuu nin nimankii ka mid ihi yi̧ɖi: ‘Anaa garanaya si aynu u ħulanno.’ Markaasaa kuwii kale yi̧ɖaahdeen: ‘Oo waa sidȩe?’ Markaasuu yi̧ɖi: ‘Hablahaynu su̧’aalnaa y̌oo ta su̧’aasha ka ja̧waabtaynu gu̧ursannaa.’ Markaasaa ʿolkii kale yi̧ɖi: ‘Oo maħaynu niɖaahnaa?’ Markaasuu yi̧ɖi: ‘Idinku ina keena!’

Markaasay saddeħdii hablood oo gȩed diiranaya u yi̧maaddeen. Markaasaa hablii Laysa salaamay oo Lays haybsaday. ʿAbbaar markii La haasaaway baa ninkii hablii su̧’aalay. Wuħuu yi̧ɖi: ‘Hablayohow, saddeħ hal ii sheega!’ Markaasay hablii yi̧ɖaahdeen: ‘Oo saddeħda hal waa maħay?’ Markaasuu yi̧ɖi: ‘Waa ga̧raw i̧idaanki̧ iyo gȩel ħeradi̧ iyo rag go̧goshi̧.’ Markaasaa midi tiɖi: ‘Allaylee, anaa garanaya.’ Markaasaa nimankii yi̧ɖaahdeen: ‘Oo waa maħay?’ Markaasay tiɖi: ‘Dee, ga̧raw i̧idaanki̧ waa ʿasarkii u qalqaal oo tun oo baalka ka ri̧d oo dabadeed kari dabadeed na markuu bislaado subag iyo ʿaano iyo gȩeda-adari ku dar. Gȩel ħeradi̧ na waa ʿasarkii laba nin oo ħera’ood ah dir oo meel du̧gsi y̌ah u ya̧gleel oo ħaska ka ħa̧aɖ oo misʿilisha u adkee yoo oodro̧go wa̧naagsan iyo ɖaʿan na u soo go̧o, dabadeed na fi̧idka ku soo ħeree. Rag go̧goshi̧ na waa aqal wȩyn u ɖis oo ilaħiɖ u go̧o yoo hoosta uga dadab oo a̧sgogol oo dȩrmo ħariir ah iyo barkimo na u ɖig. Dabadeed halki̧isaa ha seeħdo.’ Markaasay nīmánkīi labadii hablood e kale mid ku yi̧ɖaahdeen: ‘Adiga na maħay Kula tahay?’ Markaasay tiɖi: ‘Anna sida gabaɖɖaasu tiɖi bay ila tahay.’ Markaasay tii saddeħaad ku yi̧ɖaahdeen: ‘Adna maħay Kula tahay?’ Markaasay inta ʿabbaar aammustay tiɖi: ‘Aniga waħay ila tahay, ga̧raw i̧idaanki̧ waa qof u baahan sii, gȩel ħeradi̧ na waa qolo adag na uga ɖalo, qolo adag na uga gu̧urso, rag go̧goshi̧ na waa nabad.’ Markaasay nimankii yi̧ɖaahdeen: ‘Gabaɖɖaasaa garatay oo aannu gu̧ursanaynaa.’ Markaasay gu̧ursadeen.

16

NINKII BOOGTA QA̧BAY

Nin baa bȩri a̧ddin ka bo̧goobay, markaasay boogtii aad u ħumaatay oo mu̧ddo badan bu̧ktay. Faaliye iyo farreeye walba waw tȩgay oo waa Laga quustay. Maalintii dambuu nin dadka da̧weeya u yi̧mi y̌oo boogtii tusay.

Markaasaa ninkii da̧weeyaa ahaa arkay inay boogtu ħuntahay oo aad u barartay oo ʿaabuqday oo ninka intaa ʿunʿunayso. Ninka bukaa na illeen waa nin il daran e intaa waa sōʿsōʿónāyáa a̧ddinka ho̧qayaa.

Ɖakhtarku na nin ʿaqli luu ahaa. Markaasuu is yi̧ɖi: ‘Horta si ninkaasu soʿodkan na u jo̧ojiyo meesha na faraa uga da̧ayo falowgȩed qabo!’ Markaasuu tusbaħ qaatay oo faal ro̧gay. Markuu faalkii ro̧gay buu nínkíi bū̧káy si ħun u eegay. Markaasaa ninkii bu̧kay yi̧ɖi: ‘Maħaad sidaa ħun iigu ȩegaysaa?’ Markaasaa ɖakhtarkii yi̧ɖi: ‘Waħa faalku Kugu sheegay baan la yaabay.’ Markaasaa ninkii bu̧kay yi̧ɖi: ‘Oo waa maħay?’ Markaasaa ɖakhtarkii yi̧ɖi: ‘Mu̧ddo afar iyo toban ʿasho ah baa laba gȩes oo kuwa biʿiidka laale’egi Kaaga soo baħayaan, adigoo soʿonaya ama ta̧agan.’ Markaasaa ninkii bu̧kay naħay oo yaabay oo ɖakhtarkii ku yi̧ɖi: ‘Da̧wo aan labadaa gȩes is kaga ʿȩsho ma garanaysaa?’ Markaasaa ɖakhtarkii yi̧ɖi: ‘Haa.’ Markaasaa ninkii bu̧kay yi̧ɖi: ‘Oo waa maħay?’ Markaasaa ɖakhtarkii yi̧ɖi: ‘Waa adoo had iyo goor labada gaʿmood madaħa ku haya oo labada gȩes hoos u ʿa̧daadiya, yay soo biħin e, ta̧agnaanta na is ka raba.’

Markaasaa ninkii bu̧kay rash yi̧ɖi y̌oo faɖiistay oo labadii gaʿmood madaħa saaray oo hoos ugu ʿa̧daadshay. Markaasaa ɖakhtarkii yi̧ɖi: ‘Aniga boogta igu hallee yoo labada gȩes uun is ka raw oo gaʿmaa mar quɖ ah madaħa ha ka qaadin, ha na kiʿin.’ Markaasaa ninkii bu̧kay yi̧ɖi: ‘Waa tahay.’

Markaasaa ɖakhtarkii meeshii sa̧feeyay oo ɖiɖkii ka ħo̧qay oo da̧wo ku shubay maalin walba laba goor. Markuu toddoba ʿasho sidaa ku wa̧day baa boogtii bo̧gsatay. Markaasaa ɖakhtarkii ninkii bu̧kay subiħii dambe u yi̧mi y̌oo yi̧ɖi: ‘Bal is ka warran!’ Markaasaa ninkii bu̧kay yi̧ɖi: ‘Boogtii bō̧gsátāy e labadii gȩes baan ka baqayaa.’ Markaasaa ɖakhtarkii yi̧ɖi: ‘Haddaba laba gȩes Kaa soo biħi mayso e anuun baa is lahaa, meesha na faraha ha ka da̧ayo, soʿodka na ha is ka da̧ayo!’ Markaasaa ninkii bu̧kay iyo dadkii kaloo ɖammi ɖakhtarka ʿaqliwȩynaanti̧isii iyo a̧bwaannimadi̧isii la yaabeen.

Markaasaa ninkii bu̧kay ɖakhtarkii qāalín si̧iyay. Naag buraanburtay na, waħay tiɖi: ‘Waa La kala maadiyaa meel buktiyo faraa.’

17

INANKII AABBIHI̧ SU̧’AALAY

Inan baa waħa La yi̧ɖi aabbihi̧ su̧’aalay. Wuħuu yi̧ɖi: ‘Aabbow, saddeħ hal ii sheeg.’ Markaasaa aabbihi̧ yi̧ɖi: ‘Saddeħda hal waa maħay?’ Markaasaa inankii yi̧ɖi: ‘Horta, marka hore iga ma ħa̧ajaya̧qaansanid, haddana ħa̧ajadaad adigu gashaa na markii ba waa ɖammaataa oo waa Lagu hȩshiiyaa, taan anigu galo na wȩligȩed Lagu ma hȩshiiyo.’ Markaasaa odaygii yi̧ɖi: ‘Ko̧w.’ Markaasaa inankii yi̧ɖi: ‘Ta labaad na, iga ma ɖaqasho iyo taʿab ba̧dnid, haddana iga ħoolo ba̧dnid.’ Markaasaa odaygii yi̧ɖi: ‘Ko̧w.’ Markaasaa inankii yi̧ɖi: ‘Ta saddeħaad na, naagahaygu naagahaaga ka qurħo badan, haddana ʿarruurtaydu ʿarruurtaada ka ħunħun oo ʿarruurtaadaa wa̧nwanaagsan.’

Markaasaa odaygii yi̧ɖi: ‘Saddeħdu ba waħay sidaa ku noqdeen aan Kuu sheego.’ Markaasaa inankii yi̧ɖi: ‘Ko̧w.’ Markaasaa odaygii yi̧ɖi: ‘Horta waa runtaa y̌e Kaa ma ħa̧ajaya̧qaansani, ha yeesho e adigu na ħa̧ajo walba marka u horraysa e ay ʿusubtahay baad gashaa, anigu na shirkaan is ka fāɖiistáa ɖȩgaystaa. Marka La wada da̧alo e nin waliba quusto e labada qolo e is haysaa waħ kala saara u baahdaan baan kāʿáa iɖaahdaa: “Waar aan idin kala saaro e waħaan idin iɖaahdo ma yȩelaysaa?” Markaasay yi̧ɖaahdaan: “Haa.” Dee, markaas uun baan ɖaar ka guraa dabadeed wuħuun iɖaahdaa, markaasaa qolo ba gȩes u dareertaa.’

Markaasaa inankii yi̧ɖi: ‘Ko̧w.’ Markaasaa odaygii yi̧ɖi: ‘Ta labaad na waa runtaa y̌oo Kaa ma ɖaqasho iyo taʿab ba̧dni, ha yeesho e adigu na markaad roob meel ka da̧’aya aragtaa baad reerkaaga is kaga rartaa, anigu na horta waa sa̧han tagaa, markaasaan meesha roobku helay iyo gu̧rigayga horta is u eegaa hadba ka ħoolaa u wa̧naagsan gȩeyaa.’ Markaasaa inankii yi̧ɖi: ‘Ko̧w.’ Markaasaa odaygii yi̧ɖi: ‘Ta saddeħaad na waa runtaa y̌oo naagahaagiyo kuwayga naagahaagaa qurħo badan, waħa se ʿarruurtaydu ʿarruurtaada uga wa̧naagsantahay, adigu na naagaa hadba tii quruħ laad gu̧ursataa, anigu na waan hi̧dda-raaʿaa.’

18

INANLAYA̧ALKII LA ĦANTAY

Waħa La yi̧ɖi nin baa bȩri inanlaya̧al ahaa. ʿAshadii dambuu afadi̧isii ku yi̧ɖi: ‘Naa, waynu gu̧uraynaa y̌e. Reerki̧inna u sheeg!’ Markaasay reerko̧odii u sheegtay. Markaasaa reerkii na inanlaya̧alkii ɖi̧baadiyay oo yaradsooray. Markaasaa inanlaya̧alkii reerki̧isii iyo afadi̧isii la gu̧uray.

Maalintii y̌oo ɖan wuħuu sii wado ba, ʿasarkii buu meel ku furay. Markuu furay reerkii buu afadi̧isii ku yi̧ɖi: ‘Naa, reerkii aynu ka soo gu̧urray baan mu̧raad u leey̌ahay oo dib ugu noqonayaa y̌e. Hoolaa sii ħeree yoo i sii su̧ga!’ Markaasuu dib u noqday.

Goor ay ʿa̧weys dambe tahay buu dȩgmadii u yi̧mi. Markaasuu reerkuu ka gu̧uray du̧leedki̧isii faɖiistay oo ħan ɖȩgaystay. Markaasaa reerkii ninkii ħantay. Nin reerkii y̌ah baa yi̧ɖi: ‘Waar, horta ninkii hȩbel e mu̧ddada badan inoo inanlaya̧alka ahaa qof walbaan ka warran!’ Markaasaa nin yi̧ɖi: ‘Ninkaasu nin wa̧naagsan buu ahaa.’ Markaasaa nin kale yi̧ɖi: ‘Allaylee, gȩesi buu ahaa.’ Markaasaa nin kale na yi̧ɖi: ‘Allaylee, dȩeqsi buu ahaa.’ Markaasaa nin kale na yi̧ɖi: ‘Allaylee, wuu leħejeʿlo badnaa.’ Markaasaa nin kale yi̧ɖi: ‘Allaylee, ragya̧qaan buu ahaa.’

Reerkii y̌oo ɖan baa ninkii wada ammaanay. Ninkii na intaa waa ɖȩgaysanayaa. Mar dambaa inan yar oo fo̧od lihi tiɖi: ‘Allaylee, anaa garanaya wuħuu ku ħumaa.’ Markaasaa La yi̧ɖi: ‘Oo waa maħay?’ Markaasay tiɖi: ‘Dee, kaadidaanu la fo̧gaan ji̧rin.’ Markaasaa reerkii y̌oo ɖammi qosol u wada ɖaʿay. Markaasaa ninkii ʿaɖooday oo intuu kaʿay yi̧ɖi: ‘Allaylee, háddàan la fo̧gaaday.’ Markaasaa reerkii wada naħay.

19

WAĦAAN DAAʿAD AHAYNI DABADAY KA ĦUMAADAAN

Waħa La yi̧ɖi li̧baaħ iyo mas iyo mus iyo dab iyo daad iyo ħeelad iyo daaʿad baa bȩri hal wada lahaa. Maalintii dambay ħeeladdii damaʿday inay intii kaloo ɖan hasha ka qaaddo. Markaasay maskii u timi y̌oo tiɖi: ‘Waar, horta ninkan li̧baaħ La yi̧ɖaahdaa illayn waa ninka ħo̧oggu intaa le’egya̧hay oo maalinta dambuu ina wada layn doonaa y̌e maynu is ka qabanno?’ Markaasuu yi̧ɖi: ‘Oo sidȩe u qabannaa?’

Markaasay tiɖi: ‘Dee, adaa mas ah oo yar e intaad misʿilisha u gasho markuu ʿaawa soo gȩlayo qallaʿ dabadeed na muska gal!’ Markaasuu maskii sidii yeelay oo li̧baaħii markuu ħa̧beynkii soo galay qallaʿo ku ɖuftay oo muskii galay. Markaasaa li̧baaħii ɖintay. Markaasaa maskii illayn waa nin ɖi̧ig qaba e muskii ka soo biħi wa̧ay̌ay. Markaasaa khayaanadii dabkii u timi y̌oo ku tiɖi: ‘Waar, waa dabka, illayn maskan li̧baaħii di̧lay waħ inaga rȩebi maayo oo bȩrruu ina wada laynayaa y̌e, maħaynu ka yeellaa?’ Markaasuu yi̧ɖi: ‘Dee, garan maayo e maħay Kula tahay?’ Markaasay tiɖi: ‘Dee, adaa dab ah e muska ku gu̧b.’ Markaasuu yi̧ɖi, ‘Waa tahay’, oo muskii iyo maskii buu is ku gu̧bay. Markaasay ħeeladdii haddana daadkii u timi y̌oo tiɖi: ‘Waar, dabkan arladii wada gu̧bay illayn waħ inaga rȩebi maayo e inaga bakhtii!’ Markaasuu sidii yeelay. Markaasay iyadii iyo daaʿaddii is ku soo haɖeen. Markaasay tiɖi: ‘Naa, hasha inoo keħee.’ Hashii bay inta kaħaysteen buur la koreen. Markaasay ħeeladdii tiɖi: ‘Naa, hasha inoo lis.’ Hashii bay maaleen. Markaasay hashii haɖuubgaal ka bu̧uħiyeen.

Markaasay ħeeladdii hashii sibirta ħoor ka marisay oo tiɖi: ‘Hāddā daaʿadeey, ʿar, ħoorka hasha sibirta ka saaran leef.’ Markaasaa daaʿaddii garatay inay is leedahay ‘Hashu ha harraatido’. Markaasay di̧idday. Markaasay ħeeladdii is tiɖi, ‘Ɖi̧irri’, oo tiɖi: ‘Hāddā eeg, anaa lȩefaya e.’ Markaasay ku bo̧oddoo is tiɖi: ‘Leef!’ Markaasaa háshīi harraati qaadday oo ħeeladdii beerka kala go̧ysay. Markaasaa dāaʿáddīi háshīi u haɖɖay.

20

NINKII HOOLIHI̧ISII LAGA SO̧ORYEEYAY

Ninka ina ʿAli Qablaħ La oɖan ji̧ray baa bȩri isagoo ardo badan oo ħer ah wata reer u soo ho̧yday. Reerku na sabool buu ahaa. Ina ʿAli Qablaħ na liħdan neef oo ahmin ah oo La soo si̧iyay buu wa̧tay.

Markii ninkii reerka lahaa y̌e saboolka ahaa martidii faraa badnayd arkay buu naħay, ha yeesho e wuu ka ħishooday inuu ʿarrawsho. Markaasuu ardaa u ɖigay oo go̧gol u keenay. Markaasuu aɖigii martidu wa̧datay kȩħeeyay oo aɖigi̧isii ku daray, martidii na wuu so̧oryeeyay. Aɖi badan buu u qalqalay ħa̧beynkii iyo subiħii ba hi̧lib buu ka dȩrgiyay.

Subiħii markii martidii ɖȩregtay e is tiɖi ‘tag’ buu ninkii saboolka ahaa ina ʿAli Qablaħ oo ardadii ɖeħ faɖɖiy̌a u yi̧mi y̌oo salaamay oo ku yi̧ɖi: ‘Shiikh, miyaa tȩgaysaan?’ Markaasaa ina ʿAli Qablaħ yi̧ɖi: ‘Haa y̌e aɖigii noo soo sooʿ!’ Markaasaa ninkii yi̧ɖi: ‘Shiikh, inaan Ku su̧’aalaa baan do̧onayaa y̌e raalli iga ahaw!’ Markaasaa shiikhii yi̧ɖi: ‘Ha̧wraarsan.’ Markaasaa ninkii yi̧ɖi: ‘Bal, shiikh, dul iyo samir waħaad leedahay iga warran!’ Markaasaa ina ʿAli Qablaħ yi̧ɖi: ‘Dȩyran! Ikhwaan, Kaaga wārrámāy e horta haddaanan dul badnayn waħaas oo dad ihi i ma soo raaʿeen e wayga haɖi lahaay̌een e intaa dul baan ku wadaa. Ta samirka na waħaan Kaa iɖi, “Mar wiħii i ɖaafa ku ma tiiraanyoodo”.’

Markaasaa ninkii yi̧ɖi: ‘Shiikh waa hadal wa̧naagsan e haddaba waħaan Kuu shȩegayaa aɖigii aan ħalay idiin qalqalay ma aan lahayn e ki̧innii buu ahaa, maħaa yeelay anigu sabool baan ahay. Hoolo na konton aɖi y̌aa Laygu o̧gya̧hay, ħaas na waan leey̌ahay. Shalay galab na markaan idin arkay baan inaan idin ʿarraabiyo ka ħishooday, dabadeed aɖigi̧innii baan ħalay idiin qalqalay.’ Markaasaa ina ʿAli Qablaħ qoslay oo yi̧ɖi: ‘Dȩyran, oo ikhwaan immisa neef baad ħalay noo qashay?’ Markaasaa ninkii yi̧ɖi: ‘Soddon.’ Markaasaa ina ʿAli Qablaħ yi̧ɖi: ‘Oo aɖigayagii immisaa ka haɖay?’ Markaasaa ninkii yi̧ɖi: ‘Soddon.’ Markaasaa ina ʿAli Qablaħ yi̧ɖi: ‘Soddonka na qaado, maħaa yeelay mar haddaad adigoo sabool ah inaad na ʿarraabiso ka ħishootay, waħ kasta noo qal oo waa inaannu Kuu abaal gu̧dnaa!’

Halkaasaa ninkii saboolka ahaa ku ħoolaystay, ʿeeb na kaga baħsaday.

21

NINKII ILKAA LA’AA Y̌E NAAGTII KA ƉIMATAY

Waħa La yi̧ɖi nin baa ilko la’aa. Naag wa̧naagsan na wuu qa̧bay. Markaasay naagtu soorta u ʿa̧laalin ji̧rtay. Markaasaa bȩrigii dambe naagtii ka ɖimatay. Markaasaa La aasay. Markaasaa markii ħabaashii Laga wada dareeray ninkȩedii ku haɖay oo ka dul o̧y̌ay. Siduu uga dul o̧y̌ayay baa gabbalkii ɖaʿay. Markaasuu meeshii u ho̧yday. Markaasaa subiħii markii wa̧agii bȩryay meeshii nin oday ihi soo maray. Markaasuu nínkíi ħābáashā dúl fā̧ɖɖīy̌áy arkay. Markaasuu ku soo bayɖay. Markaasuu salaamay oo waraystay. Markaasuu nínkíi náagtū ká ɖīmātāy ōdáygii u warramay oo yi̧ɖi: ‘Afadaydii baa shalay ɖimatay oo meesha Lagu aasay.’ Markaasaa odaygii yi̧ɖi: ‘Oo haddii afadaadii ɖimatay maħaa ħabaashȩeda Ku dul ɖigay?’ Markaasuu yi̧ɖi: ‘Oo haddii hȩblaayo ɖimatay ma naf baan filanayaa? Halkaygaa naftu haygaga baħdo.’ Markaasaa odaygii yi̧ɖi: ‘Minɖaa naag wa̧naagsan bay ahayd?’ Markaasuu yi̧ɖi: ‘Haa.’ Markaasaa odaygii yi̧ɖi: ‘Naago kale ma gu̧ursatay?’ Markaasuu yi̧ɖi: ‘May̌a.’ Markaasaa odaygii yi̧ɖi: ‘Oo afadaadan ɖimatay maħaad ku jeʿlaatay?’ Markaasuu yi̧ɖi: ‘Waan ilko la’aa y̌oo soortay ii ʿa̧laalin ji̧rtay.’ Markaasaa odaygii yi̧ɖi: ‘Oo ma waħay Kula tahay inaan naag kale sidaa yeesheen?’ Markaasuu yi̧ɖi: ‘Haa.’ Markaasaa odaygii yi̧ɖi: ‘Bal orod oo waa intaasaad mid ka wa̧naagsan heshaa y̌e naag kale gu̧urso.’ Markaasaa odaygii naagtu ka ɖimatay foororsaday oo is yi̧ɖi: ‘Oo waar horta maad sidaa yȩeshid?’ Markaasuu inta kaʿay yi̧ɖi: ‘Allaylee, waa runtaa y̌e bal aan sidaa yeelo.’ Markaasuu naag kale gu̧ursaday. Markaasaa tii u ma ʿa̧laalin e soortii u tuntay. Bise kuluu yi̧mi is ku mid ba ma ahay soortii La ʿa̧laalin ji̧ray iyo soortan La tumay; tan La tumay baa damʿad iyo waħtar roon. Markaasuu subiħii dambe afadii ka ɖimatay ħabaashȩedii dab kula soo kallahay. Markaasaa odaygii ayaantii hore la ta̧liyay ji̧dka kula kulmay. Markaasuu yi̧ɖi: ‘Haggaad dabka ku si̧ddaa?’ Markaasuu yi̧ɖi: ‘Naag bȩri ɖo̧wayd iga ɖimatay baan ħabaashȩeda soo gu̧bayaa.’ Markaasuu yi̧ɖi: ‘Waayo?’ Markaasuu yi̧ɖi: ‘Way i khayaanayn ji̧rtay.’ Markaasuu odaygii yi̧ɖi: ‘Oo sidȩe bay Kuu khayaanayn ji̧rtay?’ Markaasuu yi̧ɖi: ‘Waan ilko la’aa y̌oo soortay inta ii ʿa̧laaliso ɖeeʿaanka na liqi ji̧rtay, ʿajilka na i siin ji̧rtay.’ Markaasuu yi̧ɖi: ‘Oo goormaad o̧gaatay?’

Markaasuu yi̧ɖi: ‘Imminka.’ Markaasuu yi̧ɖi: ‘Oo sidȩe u o̧gaatay?’ Markaasuu yi̧ɖi: ‘Naag kalaan gu̧ursaday oo soortii iga ma ʿa̧laalin e ii tuntay.’ Markaasaa odaygii yi̧ɖi: ‘Oo aniga ma i garanaysa?’ Markaasuu yi̧ɖi: ‘May.’ Markaasuu yi̧ɖi: ‘Waħaan ahay ninkii maalintii horaad ħabaasha ka dul o̧y̌aysay Kula ta̧liyay e Ku yi̧ɖi, “Naagta kale gu̧urso”, imminka na waħaan Ku iɖi, “Naagtii adoo ilko la’ soorta Kuu ʿa̧laalin ji̧rtay naag ħun ma ahayn, haddaad se mid ka wa̧naagsan heshay waħba ħabaashȩeda ha gu̧bin e orod oo u soo faateħee oo dabka is ka tuur. Waħaanad o̧gaataa, bani A̧adanka qofkii wa̧naagsan e aad aragto ba qof uun baa ka sii wa̧naagsan”.’

22

ʿIGAAL BOWKAĦ

ʿIgaal Bowkaħ ninka La oɖan ji̧ray baa bȩri taʿabiray. Wuħuu tȩgay waddanka La yi̧ɖaahdo Sood Afrika. Ninka ʿIgaal Bowkaħ La oɖan ji̧ray na horta waħ gaaban buu ahaa, a̧ddin na waa ka ɖitin ji̧ray.

Maalin maalmaha ka mid ah ayuu ma̧gaalada La yi̧ɖaahdo Joonisbaag ku laʿag beelay. Markaasuu damʿay ma̧gaalo kale, oo taa uu markaa jo̧ogo afar ħa̧beyn Looga ɖaħo, inuu qabto. Laʿag na toddoba gini buu haystaa. Bȩrigaa na mooɖɖikaar iyo rȩelwey iyo dayuuradi toona ma ji̧rin. Ninkii doonaa inuu meel u sodʿaalo na bi̧ddood buu kiraysan ji̧ray oo bahal La yi̧ɖaahdo ‘hamag’ Lagu qaadi ji̧ray. Maantii dambe ayuu, isagoo toddobadii gini haysta, Joonisbaag lug kaga baħay; maħaa yeelay bi̧ddoodka dadka qaadaa laʿag badan bay qaadan ji̧reen oo markaasay toddobadii gini ku di̧ideen. Markaasuu is ka lu̧geeyay.

Gȩlin markii uu so̧ʿday buu nin kȩleb wa̧naagsan oo bulbul wȩyn oo jib ah wata arkay. Markaasuu is yi̧ɖi: ‘Aad tu̧uladoo hore ka sii jibsatid oo ma̧ʿaashtid e toddobada gini ȩyga siiso!’ Markaasuu siistay. Markuu ȩygii ʿabbaar la soʿday buu is o̧gaaday inaanu shurug si̧dan, shurugguu ʿa̧bbi ji̧ray oo. Markaasuu ȩygii na ħabbad shurug ah nín ka siistay.

Makhribka horti̧isii buu, isagoo gaajo iyo da̧al iyo harraad u il daran, tu̧ulo yi̧mi. Markaasuu tu̧uladii ʿid ka garan wa̧ay̌ay. Markaasuu du̧gsi ma̧gaalada u ɖo̧w is ka faɖiistay. Tu̧uladu na waħay leedahay dameero badan oo maantii y̌oo ɖan na beeraha Lagu ħagaafo, ħa̧beynkii y̌oo ɖan na dooħada tu̧ulada u ɖo̧w mirta. Siduu du̧gsigii u fa̧ɖɖiy̌ay baa tu̧uladii dameerihi dooħadii ku soo dȩysay. Dameeraha na waħa ku ji̧ra baqal wȩyn. Mar uun buu ʿIgaal dameerihii iyo baqalkii sidaa u eegay.

Siduu u ȩegayay uun buu, amarka I̧laahay, dayaħ shan iyo tobnaad na soo baħay. Mar uun buu is yi̧ɖi: ‘Oo waar horta, maad dameerahan ʿaawa ɖa̧ʿdid?’ Arrinkii uun buu aad ugu fȩkeray. Mar uun buu ħusuustay sidii Soomaalidii is u ɖiʿi ji̧rtay. Markaasuu kaʿay oo maradi̧isii ɖeħda ku duubtay. Markaasuu a̧bleydi̧isii la soo baħay oo dameerii ħaɖkii Lagu ħiɖħiɖtay ka go̧oggooyay. Markaasuu baqalkii na jare ɖeer ku qabsaday oo, intuu ɖagaħ wȩyn ag jo̧ojiyay, ɖagiħii koray oo baqalkii dusha kaga yi̧mi. Markaasuu ɖȩnged qaaday oo baqalkii buu halkaa ʿaanagaleenka afar kaga ji̧iday. Markaasuu baqalkii ħanuunsaday oo, intuu qoob iyo qaylo is ku daray, ħaggii dameeraa u afarqaaday.

Markaasaa ʿIgaal na dameerii u hu̧mbaalleeyay oo u ɖu̧rwaayeeyay. Markaasaa dameerii, intay qoob iyo qaylo is ku dareen, ħaggii ʿIgaal Bowkaħ u so̧ʿday waddadii qaban ji̧rtay u dideen. Markaasaa dadkii tu̧ulada jo̧ogay e dameeraa lahaa yaabeen oo is u soo beħeen, ha yeesho e, maħay ka tarayaan? Sidaas uun bay u eegeen oo is ka noqdeen, illayn dameero yaaʿay lug ku ga̧aɖi maayaan e. Ħa̧beynkii y̌oo ɖan buu ku wa̧day, wa̧day, wa̧day wa̧day oo markii wa̧agii bȩryay ayuu tu̧uladii uu soo ɖaʿay tu̧ulo labalugoodku laba ħa̧beyn uga ɖaħo sȩyladdȩedii dameerii soo tubay. Arladaas na dameeraa iyo ȩyda iyo baqaalku waa ku qaali, maħaa yeelay gȩel baanay lahayn. Markaasaa dameerii mid soddon gini oo maris ah Laga siistay. Bise ninkii haddeer fakhriga qa̧bay baa shan miriɖ jeebabki̧isii oo ɖammi ku bu̧uħsameen.

Markii laʿagta badankȩedii Loo wada keenay buu, intuu baqalki̧isii fuulay, tu̧uladii galay oo horta soor ka ɖȩrgay. Markaasuu dabadeed na baqalki̧isii ka jeedladay oo ħaggii uu ku so̧ʿday qabtay. Markuu ma̧gaalada Darban La yi̧ɖaahdo in yar u ji̧ray buu baqalkii ka dȩgay oo dib u soo da̧ayay. Markaasuu ma̧gaaladii soo galay. Isagoo suuq marayuu arkay niman meel ta̧agtaagan oo af Soomaali ku hadlaya oo mid leeya̧hay: ‘Waa tii gȩelayaga ʿol qaadaa y̌oo ʿa̧dow i di̧laa inaan ʿaynkaasu ʿaynkaas ahayn. . . .’ Markaasaa ʿIgaal Bowkaħ yaabay oo intuu nimankii ku bayɖay yi̧ɖi: ‘Waar, maħaad sheegteen?’ Markaasay iyagii na yaabeen, maħaa yeelay nin Soomaaliy̌eed baanay meesha ka fi̧leyn. Markaasay yi̧ɖaahɖeen: ‘Waar nabad e ma Soomaali baad tahay?’ Markaasuu yi̧ɖi: ‘Haa.’ Markaasay yi̧ɖaahdeen: ‘Oo ħaggaad ka timi?’ Markaasuu u warramay oo wuħuu sa̧meeyay oo ɖan u sheegay. Markaasuu iyagii na waraystay. Markaasay yi̧ɖaahdeen: ‘Fȩermaan baannu nahay oo markab baa nala soo galay.’ Markaasuu yi̧ɖi: ‘Oo shuqul ma ka hȩlayaa?’ Markaasay yi̧ɖaahdeen: ‘Waa u malaynaynaa y̌e bal aannu kabtanka Kuu gȩyno!’ Markaasay kabtankii u gȩeyeen. Markaasaa kabtankii na qortay. Markaasaa markabkii na galabtii baa ɖaqaaqay. Halkaasaa ninkii waħaas oo bȩlo ah sa̧meeyay haddana ku nabad galay.

Bȩri dambaa ʿIgaal Bowkaħ ʿAdan yi̧mi. Markaasuu qolo ɖallinyaro ah oo ay is ħi̧gaan arrinkii uga shȩekeeyay. Markaasay yi̧ɖaahdeen: ‘Dee, annaga waħay nala tahay inaad waallayd!’ Markaasuu yi̧ɖi: ‘Oo waayo?’ Markaasay yi̧ɖaahdeen: ‘Oo maħaad toddobadaadii gini e aad haysatay ȩyga isaga siisay? Maħaad se ȩygii ħabbadda shurugga ah u siisatay?’ Markaasuu ku qoslay oo yi̧ɖi: ‘ʿArruur baad ti̧hiin, maħaan idin kala hadlaa?’ Markaasay yi̧ɖaahdeen: ‘Oo ko̧w. . . .’ Markaasuu yi̧ɖi: ‘Oo haddaad du̧nida oo markaa sii ɖaʿaysa aragto miyaad kȩligaa soo to̧osin karaysaa?’ Markaasay yi̧ɖaahdeen: ‘Dee, may̌a.’ Markaasuu yi̧ɖi: ‘Dee, haddaba laad baa Lagu sii ɖuftaa, si wa̧naagsan ha u ɖaʿdo e! Anna, markaan arkay inuu sa̧ħalku igu jiifo, ayaan is iɖi: “Adoo adigu na du̧nida sii kharriba ma aha e sa̧ħalku Kaa kiʿi maayo.” ʿAlooladayg na waa I̧laah wȩhelki̧.’

23

FAALIYIHII LA BI̧LKEYDAY

Waħa La yi̧ɖi nin baa faaliye ahaa. Ninku na aad buu faalka u yi̧qiin. Dadku na aad buu u jeʿlaa y̌oo qófkii wāħ kú yī̧māaddāan bā isaguu u tȩgi ji̧ray oo oɖan ji̧ray: ‘Ii faali!’ Markaasuu u faalin ji̧ray. Faaliyaa Soomaalidu na markuu faaliyo ma yi̧ɖaahdo, ‘ʿAynkaa iyo ʿaynkaasay noqonaysaa’, e wuħuu yi̧ɖaahdaa, ‘ʿAynkaa iyo ʿaynkaasaa La oɖan ji̧ray’.

Ninkii faaliyaa ahaa baa dadkii y̌oo ɖammi jeʿlaaday oo meel walba Looga yi̧mi. Markaasuu ɖulkii y̌oo ɖan ʿaan ku noqday.

Bȩrigii dambaa warki̧isii suldaankii ga̧aɖay. Markaasaa suldaankii markuu ninkii sidii Loo a̧mmaanayay arkay is yi̧ɖi: ‘Bal ninkaa inta ʿilmigi̧su ga̧aɖsiisanya̧hay hubso.’ Markaasaa maalintii dambe iyadoo ninkii faaliyaa ahaa shirkii Laga hadal hayo suldaankii yi̧ɖi: ‘Aniga waħay ila tahay inaan ninkaasu waħba oqoon.’ Markaasaa La yi̧ɖi: ‘Suldaan, nin ka ħikmad badan La ma arag.’ Markaasaa suldaankii yi̧ɖi: ‘Bal, ii doona oo waan su̧’aalayaa y̌e. Hadduu su̧’aashayda ka ja̧waabo na, dee, waa nin waħ ya̧qaan oo anna waħ baan siinayaa, haddii kale na waa khaayin oo qoortaan ka jarayaa.’ Markaasaa dadkii wada naħay oo La yi̧ɖi: ‘Alla, suldaan, ninku waa nin wa̧naagsan e ha di̧lin.’ Markaasuu yi̧ɖi: ‘Idinku ii doona.’ Markaasaa rag Loo diray oo La yi̧ɖi: ‘Toddoba ʿasho ku keena!’

Raggii bȩlediyaa ahaa y̌e La diray baa waħay ninkii faaliyaa ahaa doonaan ba ʿashadii dambe helay oo keenay. Markii ninkii faaliyaa ahaa La keenay baa suldaankii shir waʿay. Markaasaa La soo shiray. Markaasaa suldaankii ninkii faaliyaa ahaa la hadlay oo yi̧ɖi: ‘Waar, hȩbel, ma adaa dadka ku yi̧ɖi, “Waħ baan aqaan”?’ Markaasaa ninkii faaliyaa ahaa baqay oo is yi̧ɖi, ‘Illayn, waad ħu̧jaysantahay!’ oo yi̧ɖi: ‘Suldaan, may̌a.’ Markaasaa suldaankii qoslay oo yi̧ɖi: ‘Is ka da̧a yoo ɖulka waħa martay, “Ninkaa hȩbel waħ buu ya̧qaan” e bal maanta ba waħaan Ku wȩydiiyo garo!’ Markaasaa ninkii faaliyaa ahaa ka̧rarrahay oo foororsaday oo hadli kari wa̧ay̌ay. Markaasaa raggii shirka fa̧ɖɖiy̌ay yi̧ɖi: ‘Suldaan, ninkan hȩbel annagaa naqaan oo waa nin a̧bwaan ah e waħ wȩydii.’ Markaasaa suldaankii ʿaɖooday oo yi̧ɖi: ‘Hȩbel, dadka kale wuħuu Ku wȩydiiyo ba waad u sheegtaa ma anaad i di̧idaysaa?’ Markaasaa ninkii yi̧ɖi: ‘Suldaan, may̌a e waħba waanan oqoon.’ Markaasaa suldaankii yi̧ɖi: ‘Bal, ama faali ama ɖir go̧o yoo waħaad ii sheegtaa sannadkan soo soʿdaa wuħuu noqon doono. Waħaanad o̧gaataa haddii waħaad sheegtaa run noqdaan na, dee, ħoolaad leedahay, haddii kale na qoortaan Kaa go̧ynayaa.’

Markaasaa ninkii faaliyaa ahaa tusbiħi̧isii la soo baħay oo ro̧gay oo ro̧gay oo ro̧gay oo mo̧oreeyay bise faalkii ba bȩlo isaga ku soo soʿotuu sheegay. Markaasuu faaliyihii naħay oo tusbiħii ɖulka ku ɖuftay oo ʿa̧ay̌ay oo habaaray oo haddana ku bo̧oday oo qa̧niinay oo laba miɖ ka baf si̧iyay. Intaasu markay ɖaʿduu haddana ku jo̧ogi wa̧ay̌ay oo intuu billaawe is ka soo ɖuftay far is go̧oyay kaw! Bise di̧iggaa isa soo da̧ayay, shalalalalalalalaħ. Markaasaa dadkii shirka jo̧ogay oo ɖan qof waliba is u̧rurshay oo is yi̧ɖi: ‘Dee, wuu waashay e billaawaa is ka eeg!’ Intaasu markay ɖaʿdaa suldaankii yi̧ɖi: ‘Hȩbel, bal warran.’ Markaasaa ninkii faaliyaa ahaa yi̧ɖi: ‘Suldaan, faalkii ba waħaan u ro̧gay ka ma warramin e, bȩlo aniga igu soo soʿotay buu sheegay oo waa anigaa ʿunsurgu̧uriyay.’ Markaasuu suldaankii yi̧ɖi: ‘Bal, haddana ro̧g.’ Markaasuu ro̧gay, bise waħa soo baħay min faal. Markaasuu yi̧ɖi: ‘Suldaan, minkii faal baa soo baħay.’ Markaasaa suldaankii yi̧ɖi: ‘Maħaw marag ah?’ Markaasuu ro̧gay bise ʿaynsanaa soo baħay. Markaasaa faaliyihii naħdin aawadȩed túsbiħii ka ɖaʿay. Markaasaa suldaankii yi̧ɖi: ‘Hȩbel, maħaa ɖaʿay?’ Markaasaa faaliyihii afka kala qabtay oo hadli kari wa̧ay̌ay. Markaasaa suldaankii dagaalay oo yi̧ɖi: ‘Ii sheeg waħa soo baħay.’ Markaasuu yi̧ɖi: ‘Dee, dee, suldaan, dee, suldaan, dee. . . .’ Markuu hadli kari wa̧ay̌aa suldaankii ku soo bo̧oday oo yi̧ɖi: ‘Hadal, waar.’ Markaasuu yi̧ɖi: ‘Dee, dee, suldaan, faalkii baa iga gu̧uray.’ Markaasuu suldaankii ʿaɖooday oo intuu sii da̧ayay yi̧ɖi: ‘Maanta maalintii ku toddoba ah baan su̧ʼaashayda ja̧waabtȩedii Kaa do̧onayaa.’ Markaasuu is ka tȩgay. Markaasaa shirkii Lagu kala dareeray. Markaasaa ku̧haankii meeshii naħdin kālá kiʿi kari waay̌ay.

Inuu meeshii faɖɖiy̌o ba mar damboo dadkii kala ji̧itay buu ku̧haankii tusbiħii qaatay oo ro̧gay, bise, maɖanaa soo baħay. Markaasuu tusbiħii tuuray oo mooradii ba̧abbaʼshay oo faalkii ʿa̧ay̌ay oo hadba gȩes u soʿday oo is la hadlay oo ma̧ankii ka tȩgay oo uu bad is ka galay oo is ka ɖurmay. Wuħuu sidaa ahaado ahaado ba mar damboo uu mi̧yirsaday oo naħdinbakaylihii ka baʼday buu is yi̧ɖi: ‘Waar, naʿasyow, sidanu si ma aha e bal qa̧bow oo naħdinta is ka biʼi yoo bal faalka u fiirso.’ Bise wuu ro̧gay bise ga̧w, maɖanaa soo baħay, wuu ku noqday bise maɖanaa soo baħay. Markaasaa talo ku ʿaddaatay, ‘Waar, maħaad yeeshaa?’ Inuu fȩkero fȩkero fȩkero fȩkero ba mar dambuu kaʿay oo yi̧ɖi: ‘I̧laahay, waħaan ugu sharad galay waa inaanan anoo ja̧waabtaa suldaanka hela ma aha e seeħan oo waħ ʿunin oo ʿid la hadlin oo meel dad jo̧ogo tȩgin.’ Markaasuu ay ʿidla ah is ka qabtay. Wuħuu aydii ħuloo marba gȩed faɖiistoo faal aan u soo baħayn ro̧go ba wuħuu marba gȩed go̧oyo ba wuħuu kolba mooreeyo ba, markuu waħba garan wa̧ay̌ay e uu da̧alay buu markii dambe gȩed ħa̧ɖaʿ ah is ka hoos faɖiistay oo is yi̧ɖi: ‘Dee, ko̧lley, hadday Kuu gȩeri tahay gȩedkaagan ba mo̧wdku ha Kuugu yi̧maaddo e is ka hoos faɖiiso.’ Halkaasuu masallii ɖigtay oo is ka faɖiistay.

Halkaasuu ɖawr ħa̧beyn u ho̧yday. Markaasuu maalin walba labada ʿirgu̧duudood kāʿáa fāalīyáa mōorȩ̄eyáa ʿū̧rrāafyȩ̄eyáa eegaa bal inuu faalkii ku soo noqday. Bise, mar walba maɖanaa u soo baħa. Markii mu̧ddadii maalini ka haɖɖay baa isagoo nafi na hayso oo ku talo galay in halkaa naftu kaga baħdo ayuun baa gȩedkii uu hoos jiifay ji̧rriddi̧isii abris ga̧boobay kaga soo baħay. Markaasuu is haysan kari wa̧ay̌ay oo bo̧oday oo waranki̧isii qaatay oo gȩedka baarki̧isii ka soo jȩestay oo is yi̧ɖi: ‘Dee, bahalka is ka raw!’ Mar uun baa inta maskii is gi̧ringiriyay madaħii saruu qaaday oo ninkii la hadlay oo yi̧ɖi: ‘Waar, hȩbel, maħaad u ʿarartay?’ Markaasaa ninkii faaliyaa ahaa yi̧ɖi: ‘Dee, waan Kaa baqay oo waan is ka Kaa rȩbayaa.’ Markaasaa abriskii yi̧ɖi: ‘Hayga biqin, maħaa yeelay waħaan Kuugu imi inaan Kula hadlaa y̌e inaan waħ Ku yeelo do̧oni maayo.’ Markaasaa ninkii faaliyaa ahaa, illayn nin mas hadlaya arki ji̧ray ma aha e, yaabay oo wuħuu ku hadlo garan wa̧ay̌ay oo ɖabannadii qabtay. Mar dambuu yi̧ɖi: ‘Ku rumaysan maayo, maħaa yeelay, wȩli mas hadla La ma arag.’ Markaasaa maskii qoslay oo yi̧ɖi: ‘Dee, haddaanad hore u ārág maanta ba árāg.’

Markaasuu ku̧haankii yi̧ɖi: ‘Ku a̧ammini maayo.’ Markaasaa abriskii yi̧ɖi: ‘Aan waʿatanno.’ Markaasaa ninkii intuu ʿabbaar aammusay yi̧ɖi: ‘Waa tahay.’ Markaasaa maskii intuu ʿiddidii dabadi̧sa soo saaray ħarriiq wȩyn oo ħeragaal oo kale ah jeeħay. Markaasuu intuu is ɖeħ ta̧agay ħeradii ɖaartay oo yi̧ɖi: ‘Inaanan adoo i gȩyeysiiya ma aha e Ku daarin waa Wallaahay oo Billaahay oo Tallaahay.’ Intaa markuu yi̧ɖi buu ħarriiqdii ka baħay. Markaasaa ninkii soo galay. Markaasuu ɖaartay. Markii Lays u ɖaartaa Lays waraystay. Markii warkii La kala laastaa maskii yi̧ɖi: ‘Hȩbel, maħaa arladi̧inni Kaa keenay e aad ɖulkayagan ka soo doontay?’ Markaasaa ninkii u sheegay oo yi̧ɖi: ‘Suldaankayagii baa i yi̧ɖi, “Sannadka soo soʿdaa wuħuu noqon doono ka warran!”, dabadeed na faalkii baa iga gu̧uray, dabadeed na aay̌y̌ahaan ʿu̧rraafyaynayay.’ Markaasaa maskii yi̧ɖi: ‘Oo ja̧waabtii ma heshay?’ Markaasuu yi̧ɖi: ‘May̌a.’ Markaasuu maskii yi̧ɖi: ‘Oo haddaan Kuu sheego maħaad i siin?’ Markaasuu yi̧ɖi: ‘Waħaad doonto.’ Markaasaa maskii yi̧ɖi: ‘Oo haddaad ka ja̧waabto, suldaanku muħuu Ku siinayaa?’ Markaasuu yi̧ɖi: ‘Hoolo badan.’ Markaasuu yi̧ɖi: ‘Oo haddaan sannadka soo soʿdaa wuħuu noqon doono Kuu sheego, ħoolaa LaGu siiyo badkayga máy kȩeni?’ Markaasuu yi̧ɖi: ‘Walaaħawla, may̌a e waan Kuu wada kȩenayaa.’ Markaasuu maskii yi̧ɖi: ‘Háy wada kȩenin e baɖ na qaado baɖ na ii keen.’ Markaasaa ninkii yi̧ɖi: ‘Ha̧wraarsan.’ Markaasaa maskii yi̧ɖi: ‘Suldaankii waħaad ku tiɖaahdaa:

Markii ninkii ku̧haanka ahaa geeraarkii wada maqlay buu bo̧oday oo intuu maskii u du̧ʿeeyay balaw yi̧ɖi. Wuħuu soo ordo ordo ba dȩgmadii y̌oo shiraysa oo La leeya̧hay, ‘Waar, mu̧ddadii ɖāmmáatāy e ħagguu ninkii hȩbel qabtay?’ oo rag leeya̧hay, ‘Dee malaa markuu waħba garan wa̧ay̌ay buu baħsaday!’, rag na leeya̧hay, ‘Dee, maantaa mu̧ddadii ugu dambaysa e bal ilaa galabta aan ɖawrro’, oo ay markaa ʿasar gaaban tahay ayuun baa si̧igo La arkay. Markaasaa La yi̧ɖi: ‘Waar, si̧igadaasu waa maħay?’ Bise, nin baa soo o̧rdayoo soo gȩeraaraya. Bise waa faaliyii oo jaynafay oo su̧uɖoobay oo inɖuu qa̧daadka ka soo jȩedaan oo illayn waa nin aan toddoba ʿasho waħ ɖaɖɖamin e aad siduu ya̧hay yaabto. Markaasaa La wada shaamarreeray. Markaasuu horta sūldáankīi sidii ʿa̧adadu ahayd gaʿanqaad ku ɖuftay. Markaasaa iyadoo dadkii ɖȩganu̧ugsanayoo La leeya̧hay, ‘Tolow, muħuu oɖan?’ buu geeraarkii ku ɖuftay. Markaasaa dadkii y̌oo ɖammi sararta ka wada dillaaʿay oo Lagu soo bo̧oday oo La gaʿan qaaday. Markaasaa suldaankii yi̧ɖi: ‘Keħeeyoo gu̧rigaygii gȩeya oo hal gool ah u qala.’

Markaasaa sūldáankīi rág diray oo yi̧ɖi: ‘Dadka ɖeħ maroo waħaad tiɖaahdaan, “Maanta maalinta ku si̧ddeed ah waynoo shir e nin maqnaadaa ma ji̧ro”.’ Markaasaa sidii La yeelay oo maalintii maantii ku si̧ddeed ahayd baa qa̧biilkii y̌oo ɖan oo aan nin ka maqnayni soo shiray. Markaasaa suldaankii u warramay oo yi̧ɖi: ‘Sȩbenkaa soo soʿdaa waa sȩben ʿolaadeed e nin walbaan faraska naaħso oo hubka soo ɖo̧wayso oo warmaa soofayso oo fardaa ħo̧ogga ah soo ɖo̧weeya oo inta ʿolaaddaasu ina ɖaafayso maalin walba waynoo shir!’ Markaasaa sidii La yeelay oo maalin walba La soo shiray oo hubkii La diyaarsaday oo korjo̧og La diray oo nin waliba aqalki̧isii ka go’ay. Maalintii dambaa raggii korjo̧ogga Loo diray ɖambaal soo diray oo La yi̧ɖi: ‘Ka kaʿa, waa Layna hayaa.’ Markaasaa fardii La boobay oo hubkii La gurtay. Alla! Barqo yar hadday ahayd oo ħoolii foofeen baa gu̧uto ʿa̧maaryaley ihi dȩgmadii weerar saartay, qa̧mash! Markaasaa illayn waa qa̧biil di̧gniin qa̧bay oo diyaar ah e Lagala hoos kaʿay oo minɖaa ʿolkii soo du̧ulaa inta kaw Laga si̧iyay sidii baqe Loogu wa̧day meel baas Laga tuuray.

Markii intaasu ɖaʿday e ay mu̧ddo yari ka dambaysay baa haddana gu̧uto kale dȩgmadii gashay. Markaasaa gu̧utadii na La jȩbiyay. Markaasaa illayn waa sȩben ʿolaadeed e gabbal ɖaʿay iyo wa̧a bȩryay ba gu̧luf Lays gȩliyay. Markaasaa du̧nidii ʿeeryoontay oo jiif iyo jo̧og ba La di̧iday. Markaasaa qā̧biilkīi gu̧lufkii gala ba jȩbiyay. Ku Alla kuu saaraa na li̧b helay, illayn waa qa̧biil Loo qa̧roomeeyay e.

Sannadkii baa ʿaynkaa ku ɖammaaday. Markaasaa ʿolaaddii dadkii y̌oo ɖan qolo walba daadduufisay qa̧biilkii suldaanku ahaa ma aha e.

Maalintii dambaa suldaankii qa̧biilkii is ugu yeeɖay oo la hadlay oo ammaanay. Markii dambuu ninkii ku̧haanka ahaa u yeeɖay oo yi̧ɖi: ‘Ninyohow, waħ wa̧naagsan baad samaysay anna nafsuud baan Kaa ahay. Imminka na kadinkaa gȩela ah iyo ħeradaa aɖiga ah iyo faɖɖigaa lo’da ah iyo wȩgenkaa fardaa ah qaado, waa abaalgu̧d e.’ Markaasaa ninkii ku̧haanka ahaa farħay oo suldaankii gaʿan qaaday oo ħoolii kaħaystay.

Markuu ʿabbaar ħoolii wa̧day buu ballankay maskii ɖigteen ħusuustay. Markaasuu ħoolii soo ɖeħ galay oo is yi̧ɖi: ‘Dee, maskii qaybti̧isii u gȩe.’ Markuu ħoolii soo ɖeħ galay buu ħoolaa wa̧naaggo̧odii sidaaaaaa u eegay. Markaasaa ʿiriqii leħejeʿlada ɖaqaaqay oo uu is yi̧ɖi: ‘Oo haatan ma ħoolaha quruħdaa leh baad mas siinaysaa? Naʿas naʿas ɖalay, waar, intaad bahal daallin ah ħoolo is ka siinayso aayar seeftaa qaad oo maska gȩbigi̧sa ba soo di̧l.’ Markaasuu seeftii galka kala baħay oo intuu ħoolii ʿiidan u ɖi̧btay oo yi̧ɖi, ‘Ii sii keħeeya!’, máskíi doontay.

Inuu sii soʿdo ba maskii y̌oo halkii hu̧rduu u yi̧mi. Markaasuu seeftii u ta̧agay oo is yi̧ɖi: ‘Qoorta kaga go̧o.’ Hadduu is yi̧ɖi, ‘Ku ɖufo!’ baa maskii wuħuu dareemay mo̧oyaane miliq yi̧ɖi y̌oo kayntii galay. Markaasaa seeftii halkii masku madaħa ka qaaday ku ɖaʿday kaɖ! Markaasaa ninkii ku̧haanka ahaa is yi̧ɖi: ‘Gaʿantaa gó’dāy! Dee, háddùu soo bo̧odāyáa wiɖiiɖiguu laba is le’eg Kaa ɖigayaa y̌e baħso!’ Markaasuu ʿagaa waħ ka dȩy̌ay, babbabbabbabba. Wuħuu sii ordo ba isagoo ɖegaɖabad ah buu ħoolii iyo ʿiidankii y̌oo sii soʿda ga̧aɖay. Markaasuu ħoolii ʿagta ɖulka uga go̧oyoo yi̧ɖi: ‘Qiħiya ħoolaa!’ Markaasay isagii iyo ʿiidankii ħoolii qiħiyeen. Markaasay nabad tageen.

Mu̧ddo hadduu ninkii ku̧haanka ahaa gu̧rigi̧isii jo̧ogay e nastay e istareeħay baa niman suldaankii soo diray u yi̧maaddeen oo yi̧ɖaahdeen: ‘Suldaankii baa noo soo kaa diray.’ Markaasuu yi̧ɖi: ‘Oo muħuu ii do̧onayaa?’ Markaasay yi̧ɖaahdeen: ‘Mo̧oyi.’ Markaasuu yi̧ɖi, ‘mmmmmmmm’, inta madaħa ruħay. ʿAbbaar a̧mmus yoo fȩker yoo is yi̧ɖi, ‘Waar tolow, maħaa suldaankii maanta na Kuu do̧onayaa?’ y̌oo mar dambuu kaʿoo yi̧ɖi: ‘Ina marsha!’ Markaasuu soo raaʿay.

Inay soo soʿdaan ba suldaankii y̌oo shirkii fa̧ɖɖiy̌ay u yi̧maaddeen. Markaasaa suldaankii farħay oo intuu ku̧haankii u yeeɖay buu gaʿan qaaday oo waraystay. Mar dambaa suldaankii yi̧ɖi: ‘Hȩbel waħaan Kuugu yeeɖay dee waa adigii kal hore ina nabad gȩshay e sannadku wuħuu noqon doono inoo sheegay e, bal sannadkan na ka warran.’ Markaasaa ninkii faaliyaha ahaa naħay oo foororsaday. Mar dambuu yi̧ɖi: ‘Suldaan, ma waħaasaad iigu yeeɖɖay?’ Markaasaa suldaankii yi̧ɖi: ‘Haa.’ Markaasuu yi̧ɖi: ‘Oo suldaan, sow tii faalkii iga gu̧uray ma aha?’ Markaasaa suldaankii yi̧ɖi: ‘Ħa̧ashaa Lilla, Kaa ma gu̧urin oo waadigii kal hore ba gartay e waħaa ha ku hadlin aan LaGaa maqlayn e orod oo sidii kal hore toddoba ʿasho maqnaw oo sannadkaa soo soʿdaa wuħuu noqon doono ka soo warran, dee, ballan na waynoo sidȩennii.’

Markaasaa ninkii ku̧haanka ahaa talo ku ʿaddaatay: ‘Waar, maħaad yeeshaa?’ Siduu halkii u fa̧ɖɖiy̌ay e u ta̧shanayay baa shirkii Lagu kala dareeray. Markaasaa ku̧haankii halkii ku dib ji̧ray oo siduu meeshii u ku̧ududay wa̧agii ku bȩryay.

Markii wa̧agii bȩryay buu wuħuu tashado ba is yi̧ɖi: ‘Waar, bal maad maskii qoomammo iyo garawshiinyo ula ta̧gtid oo tiɖaahdid, “Dee, waan Kugu ba’oo Kugu ho̧ogay e maanta na tii y̌oo kalaa i haysata e iga saar!”’ Sidii buu ku da̧astoo waa du̧rduriyay oo maskii y̌oo halkii jiifuu u tȩgay, isagoo ʿalaaʿalaya oo o̧y̌aya oo leh: ‘Dee, masyohow, si ħun baan Kuu galay oo meel baan Kaaga ɖaʿay oo waan Kugu waʿad furay e ii ɖaaf oo qu̧nsurkii oo kalaan maanta na ku ji̧raa y̌e, dee, iga saar.’ Markaasaa maskii qoslay ga̧ħgaħgaħgaħgaħgaħ oo yi̧ɖi: ‘Waaryaahee waa ninka! Horta adigu taadii ri̧datay. Hag Allaanan ka noolaadee adigu waħba iila ma aad haɖin, ha yeesho e waħa La yi̧ɖi: “Haddaan La kala roonaan roob ma da̧’o.” Bal, hor I̧laahay baan Kuu ʿaawimayaa, waasaan Kula hadlayaa y̌e i ɖȩgayso:

Markaasaa ku̧haankii farħay oo kala batay oo is labarro̧gay oo yi̧ɖi: ‘Dee haatan masyow wiħii hore e aan Kugu sa̧meeyay na waan is o̧gaa, maanta abaalka aad ii gashay na waan arkayaa. Waħasaad igu o̧gaataa wiħii hore e aan Kugu sa̧meeyay Kuu ʿȩlin maayo. Waħa Lay siiyo maanta na waan Kuu wada kȩ́enāyáa sidaa igu o̧gow.’ Markaasaa maskii yi̧ɖi: ‘Bal, anigu wuħuun baan ȩegi doonaa.’ Markaasaa ninkii ku̧haanka ahaa is ɖigay. Inuu sii ordo ordo ba shirkii buu yi̧mi y̌oo maansadii buu ku ɖuftay. Markuu ɖa̧mmeeyaa Lagu soo bo̧oday oo minɖaa farħad baa ɖulkii ba Laga go̧oyay. Markaasaa suldaankii y̌oo faraħsani na soo kaʿay oo gaʿan qaaday oo madaħa u tuntumay oo u du̧ʿeeyay. Markaasaa ninkii ku̧haanka ahaa La gȩlbiyay oo Loo dabbaal dȩgay. Maantii dambaa suldaankii qa̧biilkii shi̧riyay oo yi̧ɖi: ‘Sȩben abaar aa Laynoo sheegay oo soo soʿda e waa inaad nin walbaan waħ u sii ɖigataa.’ Markaasaa nin waliba wiħii soor ahaa y̌e ɖi̧gmayay intuu raar u sa̧meeyay ku ħiɖħiɖay.

Bilo hadday ka dambeeyeen baa horta du̧rba abaartii bilowday oo dayrtii La wa̧ay̌ay oo gu̧gii ħi̧gay baaqsaday oo horta markaasaa ɖulkii y̌oo ɖan meel walba si̧igō ka duushay oo ɖulkii ħaalufay oo ɖirtii qallashay oo ɖaɖiimii ȩngegeen oo ʿeel wi̧yeer mo̧oyi y̌e horta bi̧ya-yarood oo ɖammi guɖay; markaasaa ħoolii na horta nu̧gulkii iyo gȩeslahadii y̌oo ɖammi soʿdeen oo minɖaa da̧an-ɖeer gȩel mo̧oyaan e waħ ħoolo sheegta La wa̧ay̌ay. Markaasaa dadkii kale illayn dad abaarta ku talo galay ma aha e iyaga iyo ħooloho̧odii ba shu̧f yi̧ɖaahdeen, suldaankii iyo qoladi̧isii na wiħii ay kaydsadeen la soo beħeen oo sȩbenkii ku ɖaafeen.

Maantii dambaa suldaankii ninkii ku̧haanka ahaa u yeeɖay oo maanta na ħoolo badan buu si̧iyay. Markaasaa ku̧haankii ħoolii kaħaystay isagoo faraħsan. Ji̧dka hadduu sii soʿday buu waħay maskii ku ballameen ħusuustay. Markaasuu intuu ħoolii jo̧ojiyay meel faɖiistay oo ɖulka ħarriiqay. Inuu halkii faɖɖiy̌o oo fȩkero fȩkero fȩkero ba markii dambuun buu ħoolii y̌oo ħalkeer oo kale daaqaya sidaa u eegay. Markaasaa illayn leħejeʿlo waa suun khaatir ah e ʿa̧dkii leħejeʿlada ɖaqaaqay. Mar uun buu is yi̧ɖi: ‘Oo ma ħoolahaas baad mas gȩed hoosti̧ is ka jiifa haatan u gȩ́ynāysáa afka uga gȩlinaysaa? Naʿas naʿas ɖalay!’ Markaasuu haddana is qabtay oo is yi̧ɖi: ‘Oo hee ɖeh, illayn waa taa maskii ballanteen, ballandarro na waa di̧in-darro. Maħaad yeeshaa?’ Markaasuu is yi̧ɖi: ‘Allaylee waħaad yeeshaa ha ba ku noqon e gȩelaaga iyo ħoolahaaga is ka kaħayso!’ Markaasuu ħoolihi̧isii is ka kaħaystay oo maskii ku ballan ba̧ajiyay.

Maalintii dambaa isagoo gu̧rigi̧isii jo̧oga oo abaartii na sidii u kilkilaasayso rag suldaankii soo diray ninkii ku̧haanka ahaa u yi̧maaddeen oo ku yi̧ɖaahdeen: ‘Suldaankii wuħuu ku yi̧ɖi, “Ɖaqso ii soo ga̧aɖ”.’ Markaasuu ku̧haankii inta naħay is yi̧ɖi: ‘Tolow, muħuu maanta na Kuugu yȩeɖayaa?’ Markii dambuu illayn suldaankii amarki̧isa di̧idi kari maayo e nimankii raaʿay.

Inay sii soʿdaan ba shirkii y̌oo suldaankii faɖɖiy̌aa bay tageen. Markaasay suldaankii gaʿan qaadeen. Markay faɖiisteen e warkii La kala laastay baa suldaankii ku̧haankii ku yi̧ɖi: ‘Hȩbel, waħaan Kuugu yeeɖay waħ had iyo goor adiga na Kuu fudud annaga na nagu ʿulus.’ Markaasaa ku̧haankii naħay oo yi̧ɖi: ‘Oo waa maħay, suldaan?’ Markaasaa suldaankii yi̧ɖi: ‘Horta sannadkan iyo sannadkii hore e ħumaa labada ba adaa inaga saaray. Dadkii kale na ʿolaaddii hore iyo abaartan aan mid na Looga di̧gin baa ma̧ɖiyay. Innaga na waa taas oo dad iyo du̧unyo toona inaga ma afquɖmin. Mahaddaa na adiyo I̧laah baa leh. Bal se maanta na waħaannu Kaa do̧onaynaa, dee, inaad sȩbenka soo soʿda ka warrantaa.’ ‘Ka warrantaa y̌aa?’ Bise ku̧haankii baa naħdintuu naħay ʿirkaa is ku shareeray oo ɖulka is ku ɖuftay oo suuħay. Markaasay suldaankii intay ʿaɖo dag ka tiɖi jeedal kula soo kaʿay oo yi̧ɖi: ‘Waħaasuun baa markaan ħukun siiyo ba ʿaɖooda oo ħanaaqa!’ Markaasaa dadkii ag jo̧ogay ka qabtay. Markaasaa suldaankii intuu is ka ɖaqaaqay yi̧ɖi: ‘Ninkaa ħun waħaa tiɖaahdaan markuu tooso, “Haddaanad waħaan Ku wȩydiiyay saddeħ ʿasho iigaga soo ja̧waabin seeftaasaa Ku leh”.’

Waħ ninkii ku̧haanka ahaa La dul jo̧ogo ba markii dambuu mi̧yirsaday. Markaasaa hadalkii suldaanka Loo sheegay. Markaasaa talo ku ʿaddaatay oo uu is yi̧ɖi: ‘Waar, bal maskii na wȩji aad kula no̧qotid ma ha̧ysid; haddaanad waħaa LaGu wȩydiiyay ka ja̧waabin na waa LaGu di̧layaa. Waar maħaad yeeshaa?’ Markaasuu is yi̧ɖi: ‘Tolow, maskii haddaad ku noqoto muħuu Ku oɖan? Dee, waħ kasta ha Ku yi̧ɖaahdo e ma waħ Kuu ɖaamaad haysataa? Allaylee isagii īsāgá tag.’ Halkaasuu ka du̧rduriyay oo maskii buu u tȩgay. Markaasaa maskii qoslay oo yi̧ɖi: ‘Waar, hȩbel, maanta na ma adigii baa meesha maraya?’ Markaasuu yi̧ɖi: ‘Haa.’ Markaasuu maskii yi̧ɖi: ‘Maħaad do̧oni?’ Markaasuu yi̧ɖi: ‘Su̧ʼaashaan Ku wȩydiin ji̧raa maanta na Lay wȩydiiyay.’ Markaasaa maskii yi̧ɖi:

Markaasuu du̧rdurshay oo suldaankii buu u sheegay. Markaasaa maantaa na sidii horiyo si ka daran Loo galay.

Qooɖyaħero hadday mu̧ddo yari ka dambaysay uun baa daruur yari bari gunti̧ ka soo kaʿday goor galab ah. Markaasaa La yi̧ɖi: ‘Qooɖyaħero daruur baa soo kaʿday.’ Sidii daruurtii ʿaad yar Loo mo̧odayay uun bay markii ħooluu soo galeen bari gunti̧ ka hillaaʿday bilig! Markaasaa dadkii y̌oo ɖammi wada farħay oo dumarkii mashħarad ku ɖufteen oo maansha Alla dadkii y̌oo ɖan dȩ̄ddádīi ka duushay. Sidii Loo ȩgayay e aan waħba Laysaga fi̧leyn uun baa La yi̧ɖi: ‘Qooɖyaħero daruur baa ina dul jo̧ogta.’ La yȩ: ‘Aqallada moosa oo ħoolaa wiħii jiliʿsan qaaɖka gȩsha.’ Sidii baa La yeelay oo markii aqalladii La moosee ħoolii La kala wada ħa̧gaajaa Lays ka seeħseeħday. Qooɖyaħero, haddii ħa̧beynkii dalool tȩguu barta saaray, hig! Markaasuu markuu bi̧yo ɖigay qaaday. Markaasaa ħoolii La do̧ogsinȩryay. Markaasay du̧leedka ka ʿa̧bbeen. Markaasaa dadkii na ɖaansaday. Markaasuu haddana markii wa̧agii bȩryay may̌ay ku faɖiistay. Markaasuu markay barqadii ahayd ka qaaday. Markaasaa ħoolii La sii da̧ayay. Markaasaa markii roobkii afar ʿasho da̧’sanaa ħoolii gȩel iyo aɖi ba ɖȩrgeen oo wiħii guɖay irmaanaadeen oo dadkii ʿaano ka ɖȩrgay.

Markaasaa markay gu̧ga baɖtanki̧isii ahayd suldaankii qa̧biilkii shi̧riyay oo ħa̧ajooyinkii abaartii ɖaʿay oo ɖan ħukumay oo dadkii wa̧ʿdiyay oo kala wada saaray. Markaasuu markuu ħa̧ajooyinkii wada ɖa̧mmeeyay ku̧haankii u yeeɖay. Markaasuu ħoolo badan oo mȩesi walba leh si̧iyay.

Markaasaa ninkii ku̧haanka ahaa is yi̧ɖi: ‘Allaylee, maskii saddeħda goor qu̧nsurka Kaa saaray ee aad mar walba ku waʿad furtay maanta na ha ku waʿad furin e u abaal gu̧d oo ħoolahaa LaGu si̧iyay oo ɖan u wada gȩe!’ Markaasuu sidii yeelay oo ħoolii y̌oo ɖan buu soo wada kȩħeeyay oo maskii u keenay. Markaasuu yi̧ɖi: ‘Masyow saddeħ hal baan Ku iɖi, mid wȩeye e waa taad waħa badan i ʿaawintay ee aan anna mar walba ħumaanta Kuugu abaal gu̧day, haatan na is qo̧omammeeyay oo wiħii maanta Lay si̧iyay waa kuwan e wada qaado i na sa̧amaħ! Ta labaad na inaynu saaħiibnaa baan do̧onayaa. Ta saddeħaad na, walaalkay, bal nin ħi̧daar aad tahay e a̧dduunyada iyo noloshȩeda iiga warran!’ Markaasaa maskii yi̧ɖi: ‘Horta ta saaħiibnimada wȩeye e dee anigu nin na la ma saaħiibo e ninkii Láy diruun baan qabtaa ama ʿaawimaa. Ta qoomammada iyo ħoolahan aad ii keentay na horta mid wȩeye e sa̧amaħ baad iga tahay, ħoolahan aad ii keentay na wayga ʿȩlis e qaado. Ta du̧nida iyo noloshȩeda na Kaaga wārrámāy e horta du̧ni baa ji̧rta e nololi ma ji̧rto. Nolosha La shȩegayaa mar ba waa sida du̧nidu tahay. I̧laahay du̧niduu sa̧meeyay. Markaasuu ʿa̧laamooyin badan u yeelay. Dadka na ʿa̧laamooyinka du̧nidaa ħukumaya. Hadduu sȩbenku sȩben ʿolaadeed ya̧hay dadku na waa wada ʿol meel kasta ha jo̧ogo e, oo adigu ba waa adigii ʿolaaddii ɖo̧wayd markaan Ku ʿaawimay seefta ii soo qaatay e is yi̧ɖi, “Qoorta ka go̧o”. Haddii sȩbenku abaar ya̧hay na waa Lays wada qadinayaa y̌oo adigu ba waa adigii ħoolii la baħsaday. Hadday barwaaqo tahay na waħ is qadinaya iyo waħ is quuɖaya toona arki mȩysid oo adigu ba waa adigan wiħii LaGu si̧iyay oo ɖan ii wada keenay. Intaas oo goor, mar walba waħ sȩbenku Ku faray, uun baad adigu yȩelaysay. Imminka iyo goʼaan na horta anigu wa̧ysaga kaa warramayaa y̌e mas ma ihi. Nabsi baan ahay. Maanta ka dambaw na i arki mȩysid. Dee intaa iyo nabadgȩlyo.’

NOTES

Numbering

Each note is given a number corresponding to the line or lines of the text to which it refers. If there is more than one note on the same line of the text, each of the notes has the same number but is differentiated by small capital letters. Notes are arranged in sections numbered according to the serial number of each story. In cross-references, which are always retrospective, the number of the story is put first and the number of the note follows after an oblique stroke, e.g. N3/8B means ‘Note 8B in the Notes on the 3rd story’. N is used as an abbreviation for Note.

Vocabularies

The Notes include vocabularies which are entered according to the following system:

Nouns are entered together with the form of the Article -ka, -ta, which they take. Plurals are given only when they are irregular.

Verbs are entered in the Imperative Singular in Somali but are translated into English by an Infinitive, e.g. keen (v1) ‘to bring’. When necessary the Imperative Plural is given in round brackets.

Irregular Verbs which have changing Arabic-like prefixes y-, t-, n- (like yi̧mi, timi, nimi, &c.) are referred to in the following forms:

but are translated by the Infinitive in English, ‘to be’, ‘to stay’, ‘to know’, ‘to say’, and ‘to come’ respectively.

The abbreviation v means ‘verb’ and the number (and sometimes also a capital letter) which follows indicates the Conjugation according to Bell’s classification. This classification will be self-evident to any reader not familiar with Bell’s The Somali Language, but acquainted with Somali grammar.

The abbreviation (A and v*4) denotes a class of words which can occur either as Adjectives or as Compound Verbs (4th Conj. in Bell’s classification) in which the second component can be assumed to be the Irregular Verb ya̧hay, ‘to be’. Note that the compound forms of this class of words are similarly treated by von Tiling in her *Adjektiv-Endungen im Somali (see Bibliography). Words of this class are entered under their simple forms but if necessary the 3rd Person Singular Masculine Past Tense of their verbal forms is given. (uncl.) means ‘unclassified’, i.e. a word outside the classification adopted. There are several words in Somali which do not fit into any of the major categories and it would be uneconomic to set up special word-classes for them.

Words which do not normally occur in the form under which they are entered in the notes are placed in square brackets. E.g. [lun] (…luma)] (v1) to get lost. The Imperative which is here the entry form does not normally occur, but other forms of this word are quite frequent.

Readers who avail themselves of the help of a Somali in studying these texts and notes must bear in mind that many grammatical forms can seldom occur in isolation and would be hardly intelligible to a Somali (unless he has studied the grammar of his own language) if said without a suitable context. There is no tradition as yet among the Somalis of discussing their own grammar. Even in English such expressions as ‘to walk’, ‘speaks’, ‘write, wrote, written’, ‘in order that’, if said without a context which would give them a clear and definite meaning, belong much more to a language lesson or a linguistic discussion than to any other possible situation.

When a word is assumed to be a foreign borrowing its original is given in the Notes, for comparison.

The chief source of foreign borrowings is Arabic owing to long and close cultural contacts.

When reference is made to Arabic words, roots (and not any particular forms) are quoted, arranged according to the entry system used in Arabic dictionaries. This method has the advantage of not narrowing the possibilities to one particular grammatical form, and of not postulating any particular Arabic dialect from which the words may be assumed to be borrowed, leaving these still very little known questions to further inquiry.

The Arabic letters are transcribed as follows:

When it is necessary to transcribe whole Arabic words, the vowel signs used are i, a, u for short vowels, and ii, aa, uu for long vowels. The sign ء (hamza), whatever its bearer (its supporting letter), if any, is then represented by ’.

The abbreviation Ar. means ‘Arabic’.

1

1A miɖ -ka (pl. miɖaɖ -ka and miɖo -ha), a grain; a small piece or particle; a berry; fruit.

1B mo̧oye -ha, a wooden mortar used for grinding cereals.

1C Miɖkii . . . baħsaday, ‘the grain which escaped . . .’.

2A ínān, a boy; cf. īnán, a girl.

2B [quɖ -ɖa], alone; only, oneself.

2C damaʿ (v1c), to intend; to plan.

3A ʿol -ka, a body of armed men; a warlike expedition; an army; a large group of people; an enemy.

3B du̧ul (v1), to attack; cf. duul (v1) to fly.

3C ʿol du̧ulaya, ‘an expedition which attacks’; ‘an attacking expedition’.

3D illayn (uncl.). This word can be translated by ‘as’, ‘because’, ‘in view of . . .’ or by a construction with a Participle in -ing: ‘As she was an old woman with only one son . . .’ or ‘being an old woman with only one son . . .’. Illayn also carries a certain degree of emphasis which could be rendered into English by ‘indeed’, ‘in fact’: ‘As she was indeed . . .’.

4A [naħ] (v1), to be seized with sudden fear; to be frightened suddenly; to be very much afraid.

4B ho̧oyow = ho̧oyo + ow, ‘oh, son!’, ‘oh, my son!’ The suffix -ow (-yow, -y̌ow) is used in exclamations addressed to men.

4C ho̧oyo -da. When used as a mode of address this word does not mean only ‘mother’ but also ‘son’ or ‘daughter’. It is then a reciprocal term of address. A woman addresses her son or daughter by it and is addressed by them in the same way. The same applies to the words which otherwise denote father, and paternal and maternal uncles and aunts.

5 [qayr -ka]. (Used with the Possessive but without an Article) ‘the same age as . . .’, e.g. nin qayrko̧od ah, ‘a man of the same age as themselves’.

6A du̧ullaan -ka. Approximately the same as ʿol du̧ulaya, N1/3C.

6B ka reeb (v1), to keep someone or something away from; to prevent from.

8 haddaba (uncl.), ‘well, if it is so, then . . .’. (‘If you are determined to go on the expedition, well, then the only thing I can do for you is to bless you.’)

8–9 u du̧ʿee (v2), to bless; to invoke God’s grace upon a person; cf. Ar. d-ʿ-w.

9A daʿal -ka, a hem; a border of a garment. It is quite usual for parents to bless their children, particularly before they depart on a journey or go to war. In addition to prayers a handful of earth is sometimes tied in the hem of the son’s or daughter’s garment. It is believed that this outward sign of parental blessing brings good luck and protects against misfortune.

9B ɖigo (v3c), here: ‘to put (something) for oneself’. The boy put the hem of his cloak up to receive the sand for himself.

10 in -ta has a large variety of meanings dependent on the context (in this line of the text in has the meaning specified under section (b) below):

(a) It can be translated as ‘amount’, ‘part’, ‘thing’, ‘things’, ‘period of time’, ‘group’, e.g.

(b) It can be translated by ‘as’, ‘while’, ‘after’, ‘when’, ‘since’ or by a Participial Construction, e.g.

(c) In combination with the Particle aan it can be translated by ‘before’, e.g.

(d) Often in can be translated by ‘that’ or if combined with the Particle aan by ‘that not . . .’. Such a translation is only possible when in has no article and it may then be considered as a different word.

10–11 Ī̧lāahày . . . ɖi̧g, ‘May my God turn you into . . .’. The word Ī̧láahày agrees with ɖi̧g and has SAS without which this word would be Ī̧láahāy.

11A ka ɖig (v1), to turn into something; to make something out of.

11B ɖi̧g, 3rd Person Singular Masculine (‘Independent Form’ of the Past Tense). The Past Tense has a set of special forms which are particularly often used in answers to questions and in proverbs and poetry. I propose to call these forms the ‘Independent Forms of the Past Tense’.

The Independent Forms of the Past Tense differ from the ‘ordinary’ forms of the Past Tense by the fact that:

(a) They can occur by themselves and by themselves can constitute a complete sentence (while other forms of the Past Tense cannot).

(b) They can never occur within a Nominal Complex.

(c) In the 1st Person Singular and Plural, 2nd Person Singular, and 3rd Person Singular Feminine they have High Tone on the penultimate syllable (while the ‘ordinary’ forms of the Past Tense do not).

(d) In the 3rd Person Singular Masculine, 2nd and 3rd Person Plural they have so-called ‘Short Forms’ (cf. Bell, § 121).

Examples of the paradigms of the Independent Forms of the verbs keen (v1) ‘to bring’, samee (v2) ‘to make’, qabso (v3) ‘to seize’:

11C ɖi̧g. The Past Tense is often used in blessings and curses. In such contexts it corresponds to the English constructions ‘may you . . .’, ‘may he . . .’, ‘would that . . .’.

12A ko̧w -da, ‘one’; often it is very difficult to assign any particular meaning to this word; it functions sometimes as a sign from the listener that he is paying attention to and understands what is being said; sometimes it is a mere expletive which may perhaps be translated by ‘well’, ‘and then’.

12B sow or show (uncl.). This word has the following meanings:

(a) ‘perhaps’, ‘may be’, ‘it is likely’, e.g.

(b) Sometimes it introduces an element of suspense or surprise, particularly when an event contrary to the expectations of the narrator or his heroes is referred to, e.g. Nin baa gabaɖ la haasaaway, show se intaa afadi̧isii na waa arkaysaa. A man talked (flirted) with a girl but all that time his wife was watching.

(c) When used with a Negative form of a Verb it merely introduces questions, e.g. Sow garan mȩysid ninkan? Don’t you know this man?

In this line of the text show is used in the sense indicated under (b).

13A ilaalo -da, a reconnaissance; patrol; spies; the Interior Police in the Somaliland Protectorate.

13B intaa, ‘(at) that time’, see N1/10(a).

13C gu̧ryaa. The spies were lurking about the homes of the tribe which was preparing the attack. Consequently they could warn their own people about the coming danger.

13–14 waħay sii soʿdaan soʿdaan ba, ‘after they had been marching for some time’. The constructions ‘waħ or in + a Verb in the Subjunctive + ba’ can be rendered into English by a Participial Construction or by a Clause beginning with ‘after’, ‘when’. As in these constructions ba conveys the notion of continuity, it may be rendered into English by using the Verb in a Continuous form or by some such word as ‘all the time’, ‘for some time’, ‘continuously’, ‘without ceasing’ according to the context. In translation the Somali Present Subjunctive will usually correspond to the English Past Tense, Pluperfect, or Present Perfect, e.g.

Waħ ninkii ordo ordo ba ħoolihii buu ga̧aɖay. After the man had been running for some time, he reached the flocks.

Wuħuu su̧go su̧go su̧go ba galabtii buu is ka tȩgay. After having waited and waited and waited, in the evening he went away.

In Lays la ɖaʿo ɖaʿo ɖaʿo ba mar dambaa bu̧rmadkii yi̧mi. After they had been fighting and fighting and fighting (continuously) reinforcements arrived.

Inay soʿdaan soʿdaan da Burʿay ga̧aɖeen. After they had been marching continuously, they reached Burao. Cf. N1/10(b).

14A ba (uncl.). This word can be rendered into English in many ways according to the context; it can be rendered as:

(a) ‘whatever’, ‘whichever’, ‘whoever’, ‘whomever’, ‘whenever’, e.g.

(b) ‘every’, ‘each’, ‘all’, ‘both’, e.g.

(c) ‘at all’, e.g.

(d) ba together with a word denoting time, can often be translated by ‘instantly’, ‘immediately’, ‘in that same moment’, ‘on the same day’, &c., e.g.

(e) For ba in the constructions ‘waħ or in + a Verb in the Present Subjunctive + ba’ see N1/13–14.

(f) ‘also’, e.g.

(g) ‘then’, ‘in such a case’ (with an implication that there is a simple solution to the problem or difficulty), e.g.

(h) ‘even’, e.g.

14B dȩgmo -da, a group of nomadic hamlets (reero) scattered over a fairly large area. Inhabitants of such a group of hamlets, who may or may not be members of the same tribe. Cf. dȩg (v1).

15A di̧gniin -ta, warning; cf. di̧g (v1).

15B aanay = the Particle aan + the Subject Pronoun ay. The Particle aan is always followed by one of the Invariable forms of the Verb (i.e. forms which do not change according to Persons, e.g. kȩenin, kȩeneyn) and is used in negations, e.g.

15C o̧g (A and v4), aware; knowing.

15D oo aanay is ka o̧gayn, ‘and about which they (the attackers) did not know’, i.e. the attackers did not know that their enemies had received warning from the spies and were ready to defend themselves.

15E weerar -ka, attack; charge, cf. weerar (v1).

15F huwi (v2), to put on; to launch (an attack); cf. huwo (v3) to put on (clothes), to dress oneself.

15G bise (uncl.). This word is very difficult to render into English. It introduces an element of novelty, wonder, surprise, suspense, or tension in the narrative. It might perhaps be translated by ‘lo!’, ‘behold!’, ‘see’, ‘mark!’

16A kala hoos kaʿ, to attack by surprise; to ambush; to waylay.

16B gaɖkay = gaɖka bay.

16C gaɖka u gȩli, to begin; here: to begin fighting.

17A is ku wad, here: to continue to fight.

17B In Lays ku wado wado wado ba, see N1/13–14.

17–18 markay ahayd, ‘when it was . . .’.

18A intii kale, ‘all the others’; see N1/10(a).

20A ku ha̧googo (v3c), to take a prisoner of war under one’s personal protection. It is a Somali custom that a man who captures a prisoner in a battle may for some reasons, such as old friendship, a debt of gratitude, or mercy, extend his personal protection over him and prevent any one from harming him. It is also possible for a warrior to ask others to treat well a particular prisoner they have captured. A prisoner taken under protection is very often released and, as in our story, given provisions for his homeward journey.

20B intuu, see N1/10(b).

21A jisʿin (jisʿima) (v1), to supply someone with provisions for a journey.

21B ʿid -da (no pl.), a person; people; family; tribe.

21C ʿiddo̧odii, ‘their people’, i.e. the tribe of the boy.

22A hal-ka. This word has various meanings, dependent on the context:

(a) ‘place’, e.g. halkan, here (in this place), halkaa, there (in that place); Halkii buu ka yi̧mi. He came from there (from that place).

(b) ‘way’, ‘means’, ‘thus’, e.g. Inan yar baa ħa̧beyn dib ji̧ray. Markaasaa raħan li̧baaħ ihi u timi. Markaasaa inankii yaraa lo’ mo̧oday oo intuu ul ɖeer goostay ku heesay. Markaasay li̧baaħyadii ka ʿarareen. Halkaasuu inankii yaraa ku nabad galay. A small boy stayed behind (alone in a desolate place) one night and a pride of lions came to him. The small boy thought they were cattle and after he had cut himself a long stick he sang to them (as one does to domestic animals) and drove them along. The lions ran away from him. Thus (in that way) the small boy saved himself (entered safety).

(c) ‘thing’, ‘matter’, ‘point or aspect (in a discussion)’, e.g. Afar hal baan Kuu shȩegayaa. I shall tell you four things.

22B halkaasaa = halkaas baa, ‘(in) that way’; see N1/22A(b).

22C ínānkii yārāa agrees with baħsaday and has SAS without which it would be ínānkii yāráa.

2

1A This story refers to a lawsuit under Somali Customary Law (ħeer -ka) which is based on custom and judicial precedents preserved by oral tradition. The judges are not professional lawyers but tribal elders who specialize in dealing with lawsuits. Although they must be well versed in Customary Law they need not have any expert knowledge of Islamic Law.

The judges are chosen either by the litigants themselves or by elders acting on their behalf. The choice of judges must be agreed upon by litigants who have to swear before the beginning of the lawsuit that they will obey the decision of the judges if they sincerely believe that the decision is just. The judges and witnesses are also sworn: the judges that they will be impartial, the witnesses that they will tell the truth. The proceedings of the court are usually carried out in public under a tree with a large audience present, who if necessary may enact, even by force, the decision of the judges. If one party is dissatisfied with the judgement he can always appeal to another judge or judges. During the hearing of a case long speeches are made in which the Somali art of oratory finds its full expression. Proverbs are often quoted and passages from the Somali alliterative poems are recited to give more weight to the argument. A man may appoint someone to speak on his behalf, if he is not a confident and skilled public speaker, or if he has no knowledge of Customary Law. The speakers often refer to precedents and established customs and the reliability of the witnesses is tested before their evidence is accepted. Particularly wise pronouncements of the judges are often memorized by the audience and sometimes even acquire the status of a proverb.

In our story, the man who refused to return the she-camel to the owner was in the wrong, but as he was powerful and influential and, moreover, well versed in the art of litigation and oratory, it was not easy for the judges to be impartial. Ina Sanwȩyne is shown here as a particularly worthy judge as he took no heed of the man’s eminence and the bonds of kinship. It may be added that an impartial and wise judge, like ina Sanwȩyne, enjoys a great prestige among the Somalis and is considered as an authority in legal matters. The precedents which he establishes carry a great deal of weight. Law cases are often brought to famous judges even from very distant places, especially when something very important is at stake or when a very difficult point of law has to be decided.

1B gari . . . taqaan, ‘justice knows only God’, i.e. justice knows no other bonds except her duty to God, as He is the best of judges.

1C gar -ta, a lawsuit; a law case; arbitration in a dispute; justice.

2A hali agrees with luntay and has SAS without which it would be hal.

2B [lun] [(luma)] (v1), to get lost; cf. lumi (v2), to lose.

2C Hashii buu nín ka gartay, ‘He recognized the she-camel from (among the possessions of) a man.’ The Subject Pronoun -uu (‘he’) agrees with gartay, but nín does not. If it did it would be nīn.

3A nin Lays la ya̧qaan, ‘a man whom people know (well) and who knows (many) people’; ‘a popular, well-known man’.

3B deeq -da, generosity; cf. dȩeqsi -ga, a generous person; u deeq (v1), to give, to offer something to someone.

3C dood -da, eloquence; the art of forensic oratory; cf. dood (v1), to speak eloquently.

4A ba, see N1/14A(b).

4B meel is u ta̧ag, to excel in; to be outstanding as regards. . . .

4C Markaasuu . . . yi̧ɖi, -uu ‘he’ (in markaasuu) agrees with yi̧ɖi but nínkíi háshā lāháa does not. If it did, it would be nínkíi háshā lāhāa and the meaning would be the opposite, i.e. ‘then the man who owned the she-camel said to him (her, them) . . .’.

5 kula soo baħ, to prove one’s claim before judges (against someone).

6 du̧qey -da, elders; elders who act as judges; cf. duq -a and -da, an old person, animal, or object; an elder.

7 u gar naq, to judge between; to arbitrate; cf. naq (v1), to recite; to deal with a legal case; to arbitrate.

8A gú̧ddī -da, judges; an assembly of judges; a court. (This word has an exceptional tone pattern and never has any SAS.)

8B ninkii hasha Laga gartay, ‘the man from among whose possessions the she-camel was recognized’.

8C baq (v1) = baqo (v3c), to be afraid.

9 eesee (v2), to refuse to accept the decision of the judges when one thinks it is unjust and to announce that one wishes to have one’s case heard before another judge or assembly of judges; to appeal. Under Somali Customary Law everyone has the right to appeal and there are no restrictions except that one has to announce it immediately after the judgement is given. This right is seldom abused and public opinion prevents people from appealing too many times.

10 sooʿ (v1), to select, to choose. The judges are chosen by both parties or by elders acting on their behalf. The selected judges are paid for their services by both parties according to each party’s means.

11 [ka hel] (used with La), to judge against; to award the object of dispute to the other party.

12–13 ina Sanwȩyne also known as Faaraħ Sanwȩyne, a famous Somali lawyer and sage to whom many wise sayings and judgements are attributed. His love of justice, his impartiality and his knowledge of the ħeer have become proverbial. He lived in the nineteenth century and belonged to the tribe Habar Toljaʿlo.

13A ku ħiɖo, here: to put one’s trust in; to rely on a person.

13–14 ħaaraanya̧han -ka, an evildoer; a lawbreaker; cf. ħaaraan -ta, cf. Ar. ħ-r-m.

16 ba, see N1/14A(b).

17 o̧go (v3c), to call witnesses for oneself in a lawcase.

18–22 ma taqaan ‘does not know’; in the Present Tense of ya̧qaan ‘to know’ the Negative forms have the same prefixes and endings as the Affirmative forms.

18 ninyohow, -yohow is an Exclamation Suffix, used with Masculine Nouns other than Proper Names.

21 gabaɖ, here: a wife.

22A shisheeye -ha, distant relatives, strangers; cf. shishee (v2).

22B sokeeye -ha, near relatives, friends; cf. sokee (v2).

23A -Gaa = Kaa = Ku + ka.

23B hȩl, 3rd Person Singular Masculine Past Tense, Independent Form; see N1/11B.

24–25 intuu . . . qaaday, see N1/10(b).

25 Wallee, ‘by God’ (an oath); cf. Ar. prefix wa and the Ar. root ’-l-h.

26A fo̧gee (v2), to put or to take something or someone far away; to cause to go far; cf. fo̧g (A and v4) and fo̧gow (v3A).

26B fo̧gayn, equivalent to fo̧gayn doonaa. The Auxiliary Verb is often omitted in the Future Tense.

27A ɖulko̧odii, ‘their land’, i.e. the land of his tribe. The plaintiff belonged to a tribe different from that of ina Sanwȩyne.

27B gartuu naqo ba = garta uu naqo ba, ‘whatever case he dealt with’; for ba see N1/14A(a).

27–28 Ina . . . gȩeya, ‘take it (my decision) to ina Sanwȩyne (and you will see that even he will approve of it)!’ By saying this the man paid a great tribute to ina Sanwȩyne as a lawyer.

29 ʿaan -ka, a famous person or persons; fame.

3

1 talagȩlyo -da, seeking advice; consultation; cf. talo -da and gal (v1). Before a divorce, advice from the elders is sought and various arrangements have to be made about the property and young children. It is the tendency of the elders to discourage divorce, unless there is a grave reason for it.

2 nīn agrees with yi̧mi and has SAS ‘. . . a man came to the man who used to be called ina S . . .’; without SAS it would be nín.

3A nínkīi agrees with yi̧ɖi (and has SAS) but ínā Sānwȩ̄yné does not. Without SAS nínkīi would be nínkíi, and ínā Sānwȩ̄yné with SAS would be ínā Sānwȩ̄ynē; the meaning would then be opposite.

3B adeer, is often used as a polite form of address to a person considerably older or younger than the speaker, whether a kinsman or not.

5 taladaad = talada aad, ‘the advice which you . . .’.

7A ínā Sānwȩ̄ynē (not nínkíi), agrees with eegay (in the same line) and has SAS. ‘ina Sanwȩyne looked at the man . . .’. If the tone patterns were ínā Sānwȩ̄yné and nínkīi, ninkii (and not ina Sanwȩyne) would agree with eegay, and the meaning would be opposite.

7B si ħun u eeg, to look at someone with an expression of anger or annoyance.

9 iigu = (here) i + ugu. Where two u’s (prepositions u) might be expected ugu is used instead (maħaad . . . u . . ., sidaa ħun . . . u).

11 oo often opens a sentence which is a rejoinder to what precedes.

12 reer -ka, a nomadic hamlet inhabited usually by people of the same tribe, but sometimes also by their distant relations and friends; the inhabitants of such a nomadic hamlet; a lineage; a family; a family group living together and composed of one or more families, i.e. men with their wives and children, and sometimes also friends or distant relatives. Usually the most senior man of the reer is its headman and exercises control over all the inhabitants, but when there are other grown-up men in the reer he consults them in all important matters. If followed by a Proper Name reer means a section of a tribe, e.g. Reer ʿUmar.

12–13 aniga . . . talagȩliyaa, ‘people (usually) seek advice from me about a family which is being built (developed) . . .’.

13A ka talo gȩli, to seek advice from; cf. N3/1.

13B Layga = La iga.

13C baabbi’i (v2), to erase; to obliterate; to destroy; cf. [ba’] (v1), to die; to die down; to abate; to be destroyed; cf. bi’i (v2).

4

1A ina’adeer, is also used as a polite form of address to a man of approximately equal age, whether a cousin or not.

1B khayaano (or khiyaano) -da, cheating, deceit, trick; cf. khaayin -ka, a cheater, an impostor; cf. khayaanee (v2), to cheat; cf. Ar. kh-w-n.

3 waa tahay, ‘all right’, ‘well’.

5A dee (uncl.), now; now then; well then. . . .

5B haddaba (uncl.), ‘well, now . . .’ (‘well, now that you have drunk the milk which I have given you as your reward, teach me to cheat’). Cf. N1/8.

6A waa taa aan, ‘it is that (by) which I . . .’. ‘The cheating lesson consists of that (trick) by which I drank the milk (without teaching you how to cheat, in exchange).’

6B Kaaga = (here) Ku + kaga. It may be assumed here that kaga represents ka + ku, ka, with the meaning ‘against’, ‘against the wishes or interests of’, ‘at the expense of’ and ku with the meaning ‘by, by means of’. This assumption is supported by the fact that we could say: Hashii baan ka maalay. Waħaan ku maalay khayaanadii. ‘I milked the she-camel for myself against his (her, their) interest (to his, her, their, loss). I milked her by deceit.’

7A maal (v1), to milk for oneself; here: to have the milk for oneself.

7B afka kala qabtay, ‘he opened his mouth’ (as a sign of bewilderment or astonishment).

5

1 yaab -ka, a wonder; a strange or extraordinary thing; cf. yaab (v1). In this story ina ʿAli Qablaħ shows his great surprise at the works of the termites, and by his great surprise implies that these insects must receive help from some supernatural agencies, either from the djinns or from God.

2A ina ʿAli Qablaħ was a Somali blind sage and preacher. He died at the beginning of this century at an advanced age. He is one of the most prominent figures of Somali life on account of his wisdom and his saintly Moslem life. Many of his sayings are now in current use and there are many stories about his life.

2B hoos -ta, under, underneath, the lower part of.

2–3 du̧ndumo hoos faɖiistay, ‘sat down under a termite hill’. The termite hills in Somaliland are often very big and have very strange shapes.

4A -uu in Markaasuu (and not nínkíi lá sō̧ʿdáy) agrees with yi̧ɖi: ‘then he said to the man who walked with him . . .’. If it were Markaasuu nínkíi lá sō̧ʿdāy ku yi̧ɖi the meaning would be: ‘then the man who walked with him said to him . . .’.

4B so̧ʿday. Note that the Past Tense forms of soʿo (v3c) and wad (v1) sometimes occur with Frontness and sometimes without. Forms without Frontness usually occur in those contexts where Past Tense Continuous might be expected. Those forms which have Frontness and those which have not should be considered as different grammatical forms. The forms with Frontness may be considered as Past Tense Continuous forms characterized by Frontness instead of the usual endings of that tense.

5A bahal -ka and bahal -sha, a beast of prey; any object, thing.

5B iiga = i+u+ka, ‘for me about (the termite hill)’.

6A dee (uncl.), see N4/5A.

6B aboorkaa = aboorka baa.

7–8 hal . . . hal na . . . hal na . . ., see N1/22A(c), but hal cannot be translated here literally; its repetition serves here as a formula of enumerating the points in discussion. In English ‘firstly . . . secondly . . . thirdly . . .’ might be used in such enumerations. hal na is usually pronounced hal la.

8A yaabka yaabki̧, ‘the wonder of the wonder’, i.e. a great wonder.

8B ammankaag -ga, a very great wonder, a wonder of wonders.

9 ko̧w, see N1/12A.

10 inteer le’ eg, equal to that size; of that size.

12 ʿanɖuufti̧isuu = ʿanɖuufti̧isa buu.

6

1 gȩes -ka (pl. gȩeso -ha or gȩesas -ka), a horn.

2A wan gȩeso lihi agrees with ji̧ray and has SAS, without which it would be wan gȩeso leh.

2B ku, here: ‘among’, ‘in’; ku refers to aɖi.

2C ʿashadii dambe, one day later; once; some time later.

2D ayaa has the same function as baa but is used either in a slower or more emphatic style or after a long pause.

3A shiɖayso (v3c), to kill an animal for one’s own family; cf. shiɖo -da, an animal or animals killed so.

3B aan shiɖaysanno, ‘let us kill an animal (for our family)!’ I am inclined not to call forms of this type ‘Subjunctive’; I should prefer to set up a separate paradigm, the ‘Optative’, arranged as follows:

and similarly aan shiɖaysto, aad shi̧ɖaysatid, ha shiɖaysto, &c.

3C ka, here ‘from among’.

4A sare u qaad or saruu qaad, to raise, to lift.

4B [ku daran] [(darma)] (v1c), to become mixed with; to mix with (intrans.); cf. ku dar (v1), to mix, to mix with (trans.), to put into.

5 haddana (uncl.) can be translated by:

(a) ‘again’, e.g. Wa̧daantii buu ʿeelkii daray. Markaasuu haddana ku ʿȩshay ilaa ay taababka timi. He put the leather bucket into the well. Then he repeated it (the action) again and again until the bucket became full up to the handle-ropes. (b) ‘yet’, ‘nevertheless’, e.g. Af ʿArbeedka wuu fa̧hmayaa haddana ku hadli kari maayo. He understands Arabic yet cannot speak it.

In this line of the story haddana has the meaning shown under (a).

6 jȩedi (v2), to turn up (trans.), to cause to be turned up, to cause to face; cf. jȩed (v1), to face, to be turned towards, to continue to face or to be turned towards; cf. jȩeso, to turn (oneself) towards.

7 hoos u ɖig, to lower.

8 siduu, ‘as he . . .’, ‘the way in which he . . .’.

10A do̧og (v1), to survive the rainless season; to survive till the new fresh grass appears; cf. do̧og -ga.

10B ku refers to siduu, ‘he survived the rainless season by the way in which he followed, now the goats, now the sheep and rams’.

11A khayaano -da, see N4/1B.

11B badni = badan, with the suffix -i (SAS).

11C nabad gal, to reach safety; to get out of danger safely.

7

1 is yi̧ɖi, ‘said to himself’, ‘thought’, ‘intended’.

2 war -ka, news; cf. warran (v1).

3 ɖiillo -da, bad news; news of misfortune or disaster.

4 hee (uncl.), yes; often used merely as a sign that the listener is paying attention and understands what is being said to him.

7A dee, see N4/5A.

7B ninkii wa̧rramayay, ‘the man who was telling the news’.

7C qa̧llib (v1), to turn completely upside down; cf. Ar. q-l-b.

8 du̧unyo -da, flocks; domestic animals; possessions in general; the whole world; everything on the earth except human beings.

9A ninyohow, see N2/18.

9B warkan aad, ‘this news which you . . .’.

10A ha yeesho e, nevertheless; but.

10B du̧nidaa La ro̧gayo, ‘that world which is being turned upside down’.

10C dan -ta, profit; advantage; matter; affair; circumstances.

10D ba, see N1/14A(g).

11 ugu = (here) u+ku; u refers to reerkayaga, ku refers to du̧nidaa La ro̧gayo.

12A [garbo beel], ‘to lose shoulders’, i.e. to develop sores on the back and to be unable to carry loads.

13A beer -ka, liver; belly.

13B beerkaannu = beerka+baanuu.

13C ba, see N1/14A(g).

13D ka, here: ‘on’.

13E raro (v3c), to load, to fasten loads on for oneself; cf. rar (v1).

8

1A [go’] (v1), to be cut; to be broken; to be cut off; to die; cf. go̧o (v2), to cut; cf. gooso (v3c), to cut for oneself, to decide.

1B [ħiɖan] [(ħiɖma)] (v1c), to be or become shut, tied, closed, or concluded; cf. ħiɖ (v1), to shut, to close, to tie, and ħiɖo (v3c), to shut, close, tie for oneself; cf. N2/13A.

1C nabad go’day, ‘peace which was broken . . .’.

2A gu̧ri mas ku ji̧ro, ‘a homestead (an old enclosure) in which a serpent lives (lived)’.

2B -uu in Markaasuu agrees with arkay, but máskii does not; ‘he saw the serpent’. If it were Markaasuu máskii arkay the meaning would be, ‘Then the serpent saw him (her, it, them)’.

3 daallin -ka, an oppressor; a harmful person or animal; cf. Ar. ẓ-l-m.

4A ɖeħ -da, middle; among; between.

4B ɖeħdo̧oduu = ɖeħdo̧oda buu.

4C is ka, leisurely; here and there; just; simply.

5 uun (uncl.), is used in the following senses:

(a) ‘only’, e.g. ʿArruurta uun ʿaanaha sii! Give the milk only to the children!

(b) ‘any’, e.g. Nin uun wȩydii! Ask any man!

(c) ‘some’, ‘certain’, ‘one’, e.g. Inan uun baa noo sheegay. A certain boy told us.

(d) ‘just’, ‘simply’, ‘of one’s own accord’, e.g. Mar uun baan is iɖi ‘Ha̧wd qabo’. One time I just decided to go to Haud.

(e) sometimes uun merely introduces an element of suspense, novelty, or surprise into the narrative and in that respect resembles bise (N1/15C).

In this line of the story uun is used in the sense specified under (e). Sometimes uun combines two of the senses given above.

6 yaanu . . . ʿunin e, ‘that he may not bite . . .’.

6–7 maad di̧shid?, ‘won’t you do it?’ ‘why not do it?’ There is a set of forms (a paradigm) which has the same endings as the General Present (Negative) but differs from it as follows:

(a) The verbal forms of this paradigm are preceded by maan, maad, muu, may, maynu, maannu or maydin and not by ma aan, ma aad, mu uu, ma ay, ma aynu, ma aanu or ma aydin.

(b) In all the Persons of the Singular and 1st Person Plural, the forms of this paradigm have ´ on the penultimate syllable (and ¯ on the rest) while the corresponding forms of the General Present Tense (Negative) have ´ on the last syllable (and ¯ on the rest). There is no difference in tone, however, in the 2nd and 3rd Persons Plural (which have ` on the last syllable, and ¯ on the rest).

Examples:

The meaning associated with this paradigm is that of a rhetorical question with the implication of encouragement or incitement.

I propose to call this paradigm ‘Rhetorical Question Paradigm’.

7A Markaasuu ma̧skii y̌oo gȩed ji̧rriddi̧ ku hu̧rda u yi̧mi, ‘Then he came to the serpent while it slept in the shade of a tree-trunk . . .’ or ‘Then he came to the serpent sleeping in the shade of a tree-trunk . . .’.

Some Somali constructions, where a Noun, an Article, a Demonstrative or an Emphatic Pronoun (ani -ga, adi -ga, &c.), is followed by the Conjunction oo, can be rendered into English:

(a) by a Participial construction, e.g. Maalin afraad anigoo (aniga oo) gȩelaygii Ha̧wd la jo̧ogaan gȩed seeħday. Four days ago, staying in the Haud with my camels, I went to sleep under a tree.

(b) by a Clause beginning with ‘when’, ‘while’, ‘as’, &c., e.g. the same sentence could be translated: ‘Four days ago, while I was staying in the Haud with my camels, I went to sleep under a tree.

(c) by a parenthetic sentence: Four days ago I went to sleep under a tree (I was staying then in the Haud with my camels).

(d) by a Clause beginning with ‘unless’ (when oo is later followed by ma aha e), e.g. Ɖaankii y̌oo yi̧maadda ma aha e bi̧yo LaGuu hȩli maayo. Unless the water caravan comes back, there will be no water for you.

(e) Special attention must be given to constructions with iyadoo used impersonally, i.e. where iyada does not stand in agreement with a verb or refer to a feminine Noun in the preceding sentence; such constructions can be rendered into English in the same way as under (b), e.g. Iyadoo nimanku ʿA̧bdi su̧gayaan baa suldaankii wa̧daadkii la hadlay. While the men were waiting for ʿA̧bdi the sultan spoke to the preacher.

7B -uu (in markaasuu) agrees with yi̧mi and yi̧ɖi but the Nominal Complex maskii y̌oo gȩed ji̧rriddi̧ ku hu̧rda does not. If it did it would be maskii y̌oo gȩed ji̧rriddi̧ ku hu̧rdaa . . . .

7C gȩed ji̧rriddi̧. This expression does not only mean a ‘tree-trunk’ but also the ground upon which the tree-trunk casts its shade. The serpent slept in the shade near the tree-trunk itself.

8A seef -ta, a sword; cf. Ar. s-y-f.

8B qoor -ta neck.

11 seeħseeħo (v3c) to go to sleep; to sleep (used when speaking of several people or of one person doing it repeatedly); cf. seeħo (v3c).

12 ʿurad -ka, a first-born child or animal; ʿuro (v3c), to give birth for the first time.

13 ninkii agrees with yi̧mi and yi̧ɖi and has SAS, but máskii does not.

13–14 masyohow for -yohow, see N2/18.

14 waʿatan (waʿatama) (v1), to make a pact; to promise something to one another; cf. waʿad -ka, pact; promise; cf. Ar. w-ʿ-d.

15 ba, see N1/14A(f). The snake and the man were at peace also once before, when they had lived side by side without harming each other. If the man broke the old peace, he was also likely to break the new one. Living side by side for a long time peacefully in the same settlement is considered as a non-aggression pact according to Somali Customary Law.

15–16 waa taynu (ta+aynu) nabadda ahayn e aad go̧ysay, ‘we had been at peace and you broke it’. The snake emphasizes here the fact that they had been at peace once before, see N8/15. Constructions beginning with ‘waa+tii or ta’ often contain a certain degree of emphasis which can be rendered, in written English, by expressions like ‘of course’, ‘indeed’, ‘in fact’, ‘yes’ and, in spoken English, by appropriate intonation and stress. E.g.

Waa taan (ta+aan) no̧oligii bi̧ħiyay. Of course I paid the fare.

Waa ta ʿA̧bdi arkay. Of course ʿA̧bdi saw it (her, him, them). (This sentence could also mean ‘It is the one whom [which] ʿA̧bdi saw’, and ambiguity could only be removed by context.)

16A intaan, ‘while I . . .’, ‘as long as I . . .’ see N1/10(b).

16B seeftaa, ‘that sword’, i.e. ‘that mark of the sword’.

18 ina kala keħee, ‘let us part’. The constructions ‘ina (Object Pronoun)+a Verb in the Imperative’ are sometimes used in the sense of ‘let us . . .’, e.g. ina keen, ‘let us go’ (when there are only two persons); ina keena, ‘let us go’ (when there are more than two persons).

9

1A jiifi (v2), to lay down; cf. jiif (v1), to lie, to remain lying; cf. jiifso (v3), to lie down, when one was in some other position before doing so.

1B jiifsho = jiifiyo.

1C bannaan (A and v4), flat, open; here: right, just; cf. bannaan -ka, a flat open space, a clearing.

3 nínkíi béertā sáʿū dāaqáy lāhāa, ‘the man who owned the garden which the cow had eaten’ agrees with a̧shtakooday (and has SAS), but sūldáankíi does not. If the tone patterns were nínkíi béertā sáʿū dāaqáy láháa and sūldáankīi the meaning would be opposite. In ninkii beerta saʿu daaqay lahaa there is a Nominal Complex within another Nominal Complex: (ninkii beerta lahaa, beerta saʿu daaqay).

5A ħukun -ka, decree; judgement; law; ordinance; decision; cf. ħaakin -ka, ħukun (v1), and Ar. ħ-k-m.

5B biħi (v2), here: to pass, to issue, to proclaim.

5C kor -ka, top; above; up.

5–6A intuu . . . qaaday, ‘raising his stick’, ‘as he raised his stick’; see N1/10(b).

5–6B kor u qaad, to lift, to raise.

6 Ninkii . . . daaqaa could be analysed as follows:

(a) ninkii saʿi̧isu beer nin kale leeya̧hay daaqaa, ‘the man whose cow eats a garden which another man owns’ agrees with qarinayaa, if it did not it would be ninkii saʿi̧isu beer nin kale leeya̧hay daaqo.

(b) saʿi̧isu (saʿ+ki̧isu), ‘his cow (whose cow)’ agrees with daaqaa, if it did not it would be saʿi̧isa.

(c) beer nin kale leeya̧hay, ‘a garden which another man owns’ does not agree with any Verb.

(d) nín kālē, ‘another man’ agrees with leeya̧hay, if it did not it would be nín kālé.

7A ku qari (v2), to cover with.

7B qarinayaa. It is implied here that the prescribed compensation would consist of an amount of millet sufficient to cover the sultan’s stick when standing upright on the ground.

8A quɖɖi̧isii, ‘himself’, see N1/2B.

8B saʿuu = saʿa uu, ‘the cow which he . . .’.

8–9 suldaanka . . . daaqay. This construction may be clearer if we change the word order to a more usual one: saʿuu suldaanka quɖɖi̧isii leeya̧hay beer daaqay, ‘the cow which he, the sultan himself, owned ate the garden’.

11A hāddā (uncl.), ‘well’, ‘well, now’; cf. háddā, ‘now’.

11B hāddā . . . bannaan (a proverb). ‘Much less millet would be needed to cover the sultan’s stick if laid flat on the ground’.

10

1 (is) ʿiilkaambi (v1A), to repent; to regret; to feel remorse; cf. ʿiil (v1), to make someone angry and yet to make it impossible for him to do anything about it; to inspire with impotent rage.

2A ho̧y̌o (v3c), to come to a place to spend the night there; to spend the night in a particular place; to come home; cf. ho̧y -ga, home; cf. ho̧y (v2), to take animals or people into an enclosure for the night; to bring home for the night; ho̧yso (v3c), the same as the preceding word but ‘for oneself’.

2B nīn agrees with ho̧yday, and has SAS without which it would be nín.

3A ka seeħo, to go to sleep without offering any hospitality to a stranger; not to receive a stranger at night. To do so is considered very shameful among the Somalis.

3B wa̧a -ga, dawn; time.

3C [bȩri] [(bȩrya)] (v1A and v1c), to dawn.

3D marti -da (no pl.), a guest, or guests; any stranger who comes is considered as a guest, as hospitality to strangers is a moral obligation among Somalis, and among Moslems generally.

4 ninkii reerka lahaa, i.e. the headman of the reer (cf. N3/12).

5A qolqol -ka, a part of the encampment between the outer thorny fence and the pens for sheep and goats.

5B isa is the form of is used before a word beginning with s.

5–6A nínkíi mārtídā āhāa agrees with yi̧ɖi, but nínkíi réerkā lāháa y̌ē ká sēeħdáy does not. If the tone patterns were nínkíi mārtída āháa and nínkíi réerkā lāháa y̌ē ká sēeħdāy, the meaning would be opposite.

5–6B Markaasaa . . . yi̧ɖi, ‘Then the guest called the headman (the man who owned the reer) who refused him hospitality during the night and said to him . . .’.

7 iigu = here: i+ugu = i+u+u. In support of this hypothetical assumption the following sentences can be given:

8A sidaan, ‘the way I . . .’, ‘how I . . .’ (‘how much I give them’).

8B waħ ka biħi, to give, to offer something (out of what one has).

8C intaan, ‘the amount that I . . .’ (‘how little I . . .’); cf. N1/10(a).

9A adkayso (v3c), to endure; to suffer with equanimity; cf. adag (A and v4); cf. adkee (v2), to strengthen; to make strong; cf. adkaw (v3A), to be strong (or stronger than).

9B iga ma seeħateen, ‘you would not have refused me hospitality last night . . .’. The Negative Conditional (Negative Potential) Paradigm is as follows:

Similarly: ma aan seeħdeen, ma aad seeħateen, &c.

10 intaa, ‘that thing’, i.e. those words, see N1/10(a).

11 tiiraanyood (v3B), to regret, to repent; cf. tiiraanyo -da, regret, repentence.

11

1A ʿUmar (Proper Name), Omar, also used as a nickname for a hyena.

1B lulo (v3c), to hang (intr.), to dangle; cf. lul (v1), to dangle (trans.); to swing (trans.).

2A habardugaag -ga, beasts of prey (considered collectively); cf. habar when used in names of tribes and dugaag -ga beasts of prey.

2B qalo (v3c), to slaughter for oneself; cf. qal (v1).

3A ɖu̧rwaa -ga, an alternative name for hyena.

3B ɖu̧rwaay̌ow = ɖu̧rwaa+y̌ow, for -y̌ow see N1/4B.

4A dee (uncl.), see N4/5A.

4B ma baɖ mise baɖ . . . To understand this story we have to bear in mind the way in which a discussion often opens in Somali, when there are two or more points which the speaker wishes to talk about. He first courteously asks his listener or listeners to choose with which point he should begin. E.g.

The listener could also say kala mi̧y̌o, ‘choose yourself’, or could mention the subject he wanted to be discussed first. This way of talking is a matter of Somali conversational etiquette. In a narrative, like our story, the responses are not shown in full, leaving it to the audience’s imagination to supply the missing parts of the conversation. The Somali audience would have no difficulty in doing so, as this way of talking is a current conversational convention. In a dialogue we would have:

5A li̧baaħaa leh = li̧baaħa baa leh, ‘the lion has’, ‘the lion owns’, ‘it belongs to the lion’. In the 4th Conjugation there is a paradigm characterized by the fact that it cannot be immediately preceded by waa and cannot stand in agreement with the Subject Pronoun aan, aad, uu, &c.

(a) This paradigm, which I propose to call ‘the IInd Paradigm of the Present Tense (v4)’ has the following forms:

1st Pers. Sg. [ya̧ri] as in Anigu ka ħoolo ya̧ri. I have fewer animals than he (she, they).

2nd Pers. Sg. [ya̧rid] as in Adigu ka ħoolo ya̧rid. You (Sg.) have fewer animals than he (she, they).

3rd Pers. Sg. Masc. and Fem. and 3rd Pers. Pl. [yar] as in Isagu ka ħoolo yar. He has fewer animals than he (she, they).

and as in Iyadu ka ħoolo yar. She has fewer animals than he (she, they).

and as in Iyagu ka ħoolo yar. They have fewer animals than he (she, they).

1st Pers. Pl. [ya̧rin] as in Annagu / Innagu } ka ħoolo ya̧rin. We have fewer animals than he (she, they).

3rd Pers. Pl. [ya̧ridin] as in Idinku ka ħoolo ya̧ridin. You (Pl.) have fewer animals than he (she, they).

Note that the 3rd Person Singular Masculine and Feminine and the 3rd Person Plural are identical in shape with the simple (non-verbal) form of the corresponding Adjective.

(b) The forms of the above paradigm often agree with other parts of speech. When this happens the agreeing Noun, Definitive, Emphatic Pronoun or Nominal Complex is either followed immediately by baa or ayaa or has SAS, e.g.

Labada inan kanaa (kan baa) yar. Of the two boys this one is smaller.

Inankanu inankaa ka yar. This boy is smaller than that boy.

Anigu adiga Kaa ya̧ri. I am smaller than you.

Bootaan baa leh. Bootaan owns it.

(leh, la’ and ah can only occur as main verbs of a sentence when the Noun, Article, Demonstrative or Emphatic Pronoun with which they agree is followed by baa or ayaa.)

(c) The forms of the IInd Paradigm, Present Tense (v4) can occur with the suffix -aa in expressions of astonishment or surprise, e.g.

5B kalow = kale+ow (-ow is an Exclamation suffix), see N1/4B.

5C ku hȩshii (v2), to agree about, to reach an agreement about.

6A intuu, see N1/10(b).

6B si ħun u eeg, see N3/7B.

7A wuħu = waħ+the Definite Article ku, ‘the thing’, i.e. ‘the hyena’. The ku form of the Article ka is a SAS. See N11/5A(b).

7B qayb ħumaa, ‘how bad he is at dividing (the meat)’, see N11/5A(b), (c).

7C ɖirbaaħo -da, a blow (with a hand or paw); cf. ɖirbaaħ (v1), to strike with a hand or paw.

8A qaad (v1), here: to strike, to inflict.

8B kaga = ku+ka, ‘with (the blow he knocked) out (an eye)’.

9A o̧y (v1), to cry, to weep, to howl; note that the root of this verb has a long vowel (oo) when it occurs with endings which begin with a vowel.

9B ħaggaa, that place, over there, far away. The narrator’s gesticulation would indicate here some distant point.

9C luud (v1), to trudge; to drag; to move slowly and heavily.

10A intuu, see N1/10(b).

10B ku jȩeso (v3c), to turn towards; cf. N6/6.

11A naayaahee = naa. An exclamation used for addressing a woman or women. Like its equivalent for addressing men (waar, waaryaa), this exclamation implies some degree of familiarity or kinship.

11B da̧yo -da = dawaʿo -da, but used more frequently in fables and poetry.

11C da̧yooy = da̧yo+ooy; -ooy is a form of the Exclamation suffix -ooy/-aay/-eey used with names of women and girls; -ooy is used when the name ends in -o, -aay when it ends in -a, and -eey when it ends with a consonant. Da̧yo is treated here as if it were a name of a woman.

12 wa̧a, 3rd Person Singular Masculine Past Tense, Independent Form, from [wa̧a] (v1) to fail, to miss; see N1/11B.

14A wa̧aħ -da, a quarter (a meat division term).

14B fallaɖ -ka, one-eighth (a meat division term).

15 rimiʿ -a, one-sixteenth (a meat division term).

16 miil -ka, one-thirty-second (a meat division term); a share of the meat of a camel considered as sufficient for one man.

18 fuulfuul (v1), to climb or to jump upon; (fuulfuul is used instead of fuul when there are several people or animals doing the action, when there are several objects, or if the action is repeated several times). There is irony in the use of this verb, as the piece of meat left is now very small.

20 qaybwa̧naag -ga, good division; good way of dividing, cf. qayb -ta, and wa̧naag -ga. By halving the meat again and again and giving a half to the lion each time, the jackal allotted to the lion thirty-one of the thirty-two parts, leaving one part only for the rest of the beasts.

21A ishaa ʿUmar ʿanka ka lulata, ‘that eye of the hyena which dangles from the cheek . . .’.

21B ʿan -ka (pl. ʿaman -ka), a cheek (part of the body).

12

1A bȩlaayo -da, evil, misfortune; cf. Ar. b-l-y.

1B da̧an -ka (pl. da̧aman -ka), a jaw.

1–2 bȩlaayo . . . leh (a proverb). ‘Misfortune has jaws by which it (sometimes) has been caught, but it has no tail by which it is (can be) caught’, i.e. misfortune can be prevented, but when it has already come, it is impossible to stop it.

2 ma leh, ‘has not’; this construction is frequently used instead of ma laha.

3A aɖyo -ha (pl. of aɖi -ga), flocks of sheep and goats.

3B jo̧ogàa = jo̧ogay baa (if this form were a Present Tense form not combined with baa it would be jo̧ogāa, not jo̧ogàa).

3C is u, to one another, together.

4 aabbahay baa fiʿan, ‘my father is clever’ or ‘it is my father who is clever (or more clever)’; see N11/5A(b).

6A si̧do (si̧ta) (v3c), to wear, to carry for oneself, to have with oneself; cf. si̧d (v1).

6B ugu si̧do, to excel (more than others), to be most excellent.

7A haatan (uncl.), well; then; now.

7B ma waħay Kula tahay, ‘is it your opinion that . . .?’, ‘do you think that . . .?’, cf. the following: ma waħay la tahay, ‘is it his (her, their) opinion that . . .?’; ma waħay idinla tahay . . .?, ‘is it your (pl.) opinion that . . .?’; and waħay ila tahay, ‘it is my opinion that . . .’; waħay la tahay, ‘it is his (her, their) opinion that . . .’; waħay nala tahay, ‘it is our opinion that . . .’.

7C uu (in inuu) agrees with si̧to but āabbáhāy does not. If aabbahay agreed with si̧to it would be āabbāhày.

8 ka si̧do, to surpass someone, to be better than.

9A siduu uga si̧to, ‘how he is better than my father’, ‘the way in which he is better (than my father) . . .’.

9B intuu, ‘as he . . .’, see N1/10(b).

9C raganimo -da, manliness, courage, manly wisdom; cleverness; cf. rag -ga and the suffix -nimo as in bakhaylnimo -da, miserliness.

9–10 raganimo ka qab, ‘to have out of cleverness or manliness (some amount)’, i.e. ‘to be clever or manly’.

10A dillaaʿ (v1), to burst, to crack, to be torn.

10B na, I would translate na here by ‘even’, ‘and even’.

10C ɖul kala dillaaʿay, ‘ground which has cracked (split, burst)’.

11A ʿabbaar -ka, a while, a period of time.

11B intay ʿabbaar aammustay, ‘after she had kept quiet for a while’, see N1/10(b).

11–12 naahooy, the same meaning as N11/11A.

12A gabaɖyahay -yahay, is an Exclamation suffix used with Feminine Nouns (not used with Proper Names).

12B ji̧rtoo (uncl.), ‘well, if that is so’, ‘even if that is so’. (The use of this expression implies that the girl had not heard before of this achievement of the other girl’s father.)

13A ha yeesho e, see N7/10A.

13B aniga, ‘as for me’.

13–14 meesha aabbahay jo̧ogo, ‘in the place where my father stays’.

14A ba, see N1/14A(c) and (h).

14B This story refers figuratively to peacemaking. A man who can prevent a fight or war is even better than a man skilful in reconciling people already at war. A successful peacemaker enjoys very great prestige; cf. N2/1A.

13

1A Among the Somalis killing and looting between tribes do not bear the same odium as gang robbery and murder in socially more organized countries, and are viewed in the same light as war between nations or states. It is only individual robbery or killing that is considered as evil and shameful. Consequently, the spies in the story are, from the Somali point of view, entirely sympathetic characters and there is no contrast between their nefarious part in the attack and their noble feelings of gratitude.

It is considered a moral obligation to receive travellers and strangers and we must remember that during a drought not to receive a traveller may mean leaving him to a death of hunger and thirst in the wilderness. Yet, when food and drink are scarce, to share them with strangers may demand a great sacrifice.

This story implies that it was a bad year: poverty and tribal wars often keep company and the good man would have entertained his guests more generously in a better season.

Unless all these facts are borne in mind, the words of the good man will sound pompous and exaggerated, but against the background of a hard life the virtue of gratitude, which the Somalis hold in high esteem, assumes its due prominence.

1B abaalgu̧d -ka, requital for a good turn, service, or help; cf. abaal -ka, a good turn, good service or help; a debt of gratitude; obligation of gratitude; cf. aba̧al gu̧d (v1), to repay a debt of gratitude; abaal gal (v1), to enter into a debt of gratitude by receiving a favour or good turn. To repay a debt of gratitude is considered as one of the most important moral obligations among Somalis.

2A ʿol -ka, see N1/3A.

2B du̧ul, see N1/3B.

2–3 meel deħe, ‘the middle place’, i.e. the position between the place from which the band came and the place which they were to attack; the position from which the attack would be made.

3A ilaalo, see N1/13A.

3B diro (v3c), to send; to send out for oneself (for one’s own benefit); cf. dir (v1), to send, to send out.

3C dȩgmo -da, see N1/14B.

3–4 ilaaladii agrees with tīmí, but dȩ̄gmádíi ʿólkū kú sóo dū̧uláy does not. ‘The spies came to the settlement which the band was to attack.’ If the tone patterns were tīmī and dȩ̄gmádíi ʿólkū kú sóo dū̧ulāy the meaning would be ‘(the people of) the settlement which the band was to attack came to the spies’.

4A markaa, ‘that time’, ‘then’.

4B gaajaysan (wuu gaajaysnaa) (A and v4), hungry; cf. gaajo -da, hunger; gaajood (v3B), to be hungry.

5A is ka ɖig, to disguise oneself as; to pretend to be . . .

5B intay . . . ɖigtay, ‘disguising themselves’, ‘having disguised themselves’, see N 1/10(b).

6 ka seeħo, see N10/3A.

7A ilaaladii oo gaajaysani, ‘the spies being hungry’, ‘while they were hungry’; see N8/7A(a) and (b). Ilaaladii y̌oo gaajaysani is a Nominal Complex (agreeing with luudday) and has SAS without which it would be ilaaladii y̌oo gaajaysan.

7B luud, see N11/9C.

8A makhrib -ka, evening prayer, evening; cf. Ar. gh-r-b.

8B dȩgmadii dȩgmo kaloo u do̧w, ‘another settlement near the first settlement’.

8C kaloo = kale oo.

9A nin dȩgmadii ay u timi y̌ihi (‘a man who was [who belonged to] the settlement to which they came’), agrees with arkay and has SAS without which it would be nin dȩgmadii ay u timi y̌ah.

9B niman aad u gaajoonaya, ‘men who are (were) very hungry’.

12 nimanyohow, see N2/18.

12–14 waħaan . . . ħirsigi̧. ‘I brought you this milk because of the fear of the Lord and in the hope of reward from men and Divine Protection for my family.’

13A idiinku = idiin+ku = idin+u+u. This assumption can be supported by the following examples:

13B Rabbi -ga, Master, Lord (God); cf. Ar. r-b-b.

14A ħirsi -ga, blessing, prosperity, and happiness that come from blessing by men and God’s grace; Divine Protection; cf. Ar. ħ-r-s.

14B weel -ka, a vessel or vessels; household utensils.

14C guro (v3c), to pick up, to collect for oneself; cf. gur (v1), to pick up; to collect.

15 ʿabbaar -ka, see N12/11A.

16A soʿotay. Note the absence of Frontness in this form; cf. N5/4B.

16B hadalkuu (hadalka uu) ina yi̧ɖi, ‘the words which he said to us’.

18A ugu = here: u+ku; u, ‘to’, ‘for’ (him), ku, ‘with’ (what . . .).

18B intii kale, ‘the others’, see 1/10(a).

18–19 aan . . . du̧no, ‘let us guide (direct) the band away from (that settlement . . .)’, see N6/3B.

19A dȩgmadaa uu la ya̧al, ‘that settlement with which (in which) he stays’.

19B du̧ (du̧wa) (v1), to push, to drive away from; to push, to drive aside; here: to direct away from.

20 hȩshii (v2), see N11/5C.

22A laba dȩgmaa = laba dȩgmo baa.

22B ta shishe, ‘the one on the other side’, ‘the more distant one’.

22C hayso (v3c), to have, to keep for oneself; cf. hay (v2), to keep, to hold.

22D ta soke, ‘the one on this side’, ‘the nearest one’.

23A aan ɖaʿno, see N6/3B.

23B ka, ‘out of (the inhabitants)’.

23C rag. Even in a bitter war or looting raid it is against the custom to kill women and children.

14

1A ħeelad -da, a trick or tricks; a stratagem; deceit; cf. Ar. ħ-w-l.

1B bakhaylkii ħeeladda yi̧qiin, ‘the miser who knew deceit’ (who knew how to cheat).

3A u dayri (v2), to refuse openly to give something to someone, particularly when it is due to him by custom, e.g. to refuse to help one’s kinsman, to refuse hospitality to a stranger or visitor; cf. dayri (v2), to disown, to banish, to expel from the tribe or family.

3B dayrsho = dayriyo.

3–4 qof walba ħeelad buu kaga baħaa iyo khayaano, ‘he evades every person by tricks and deceit’, ‘he evades, by tricks and deceit, his duty of hospitality and of giving customary gifts’.

4A khayaano, see N4/1B.

4B qof waliba, waliba is a form of walba with SAS.

4C wuħuu ka tagaa, ‘what he leaves’, ‘what he leaves as . . .’.

4D farħaan -ka, a happy, contented person; cf. faraħ (v1c), to be happy; to be contented; cf. Ar. f-r-ħ. Here farħaan means a person contented and satisfied with the reception given to him. To be refused hospitality or a customary gift is considered an injury and insult but on the other hand if one is offered a gift or hospitality, even if one does not accept it, one has to show, according to the Somali ‘savoir vivre’, signs of pleasure and appreciation. Consequently, the miser’s guests had to try at least to look pleased and grateful. In fact they were very happy to get away from him and his tricks as soon as they could.

4–5A isagoo . . . siin, ‘being contented (being a contented person), without having been given anything’, see N8/7A(a); for aan see N1/15B.

4–5B qof . . . siin, ‘everybody leaves him (and is) contented, without having received anything’.

5 is u (wada) sheeg, to gossip; to talk together about someone.

6 ra̧adso (v3), to trace, to follow by footprints for oneself; to detect; to find out; cf. ra̧ad -ka, ra̧adi (v2).

7 sheeg (v1), when it occurs without u means ‘to inform on, to report, to talk about’. When it occurs with u it means ‘to tell (a person something)’.

8A wa̧ʿdi (v1A), to preach, to admonish; cf. Ar. w-ʿ-ẓ.

8B aad wa̧ʿdideen oo tiɖaahdeen, ‘may you preach and say’; 2nd Person Plural Optative, see N6/3B.

9A bakhaylnimo -da (no pl.), meanness. Meanness is considered as a grave sin in Islam and in Somali custom.

9B yaan = yaa + aan = (yaa+the Negative Particle aan).

9C ʿa̧daabi (v2), to punish; particularly to punish in the Other World; cf. ʿa̧daab -ta, cf. Ar. ʿ-dh-b.

9D yaan LaGu ʿa̧daabin e, ‘that you may not be punished’.

10A ka ʿȩli, to defend against; to ward off. If the accusation was false the preachers would use their authority to suppress malicious gossip and to defend the man’s good name.

10B aad ka ʿȩliseen, ‘may you defend . . .’. Optative, see N6/3B.

11 wā̧dāaddádíi agrees with yī̧mí but nínkíi does not. If the tone patterns were wā̧dāaddádíi bàa nínkīi ú yīmī the meaning would be opposite (‘the man came to the preachers’).

11–12 markii u horraysay ba (lit.), ‘the time which it preceded’, i.e. ‘first of all’. In references to time ay, the 3rd Person Singular Feminine of the Subject Pronoun is often used (cf. N1/17–18) but here it is omitted. If this construction were a regular one ay would be placed after markii.

12A hor -ta, first; before; in front of; firstly.

12B ma adaa, ‘is it you? are you (the man who is a miser and about whom people gossip)?’ For adaa see the list of contractions in the Introduction.

13A walaallayaal -sha, pl. of walaal -ka.

13B miyaa, equivalent here to miyaydin or miyaad.

13C ii = i+u; u can be translated here as ‘against’. Miyaa ii maqlaysaan dadka? could be translated, ‘Do you listen to the people (gossiping) against me?’

14A is ka ɖaafa, ‘don’t take any notice of it’.

16A is eegeen, ‘looked at one another’.

16B malaa (lit. ‘the thought’), perhaps; may be.

16C dadkaa = dadka baa.

17 aan faɖiisanno . . . eegno, 1st Person Plural Optative, see N6/3B.

18 markaasaa . . . yeeɖay, ‘then the man called his wife (and she understood very well his way of talking)’, for y̌oo see N8/7A(c).

19A ma̧anɖe (uncl.). A term of endearment used by men and women to persons of their own and the opposite sex.

19B Ardaani̧jaaska, ‘The Polluted Enclosure’, a name which the miser invented to deter his pious guests from sleeping in it. It is a Somali custom to give names to enclosures, huts, and objects of the household; often these names refer to some peculiarity or characteristic of the object named. Cf. ardaa -ga, an enclosure for people and ni̧jaas -ta, anything unclean or polluted according to the precepts of Islam; pollution; uncleanliness; cf. Ar. n-j-s.

19C Haragȩyga, ‘The Dog’s Skin’, a name which the miser invented for one of his mats.; cf. harag -ga and ȩy -ga; the wet parts of a dog are considered unclean in Islam.

20A go̧gol (v1c), to make a bed; to spread mats for sleeping; cf. go̧gol -sha, a bed, bedding.

20B ni̧jaas -ta, see N14/19B.

22A halkeer. Here the gesticulation of the narrator would indicate some fairly distant place.

22B shakisan (wuu shakisnaa) (A and v4), uncertain; doubtful, in doubt; cf. shaki -ga, doubt, uncertainty; cf. shaki (v1A), to doubt; cf. Ar. sh-k-k.

22C iyadoo nimankii shakisanyi̧hiin, ‘while the men were (still) in doubt (whether to accept the miser’s hospitality or not)’. For iyadoo, see N8/7A(e).

23A haddana (uncl.), see N6/5(a).

23B haɖuub -ka, a milking-vessel.

23–24 Qar Dooro, ‘Edge of Filth’, a name which the miser invented for one of his milking-vessels; cf. qar -ka, edge, brim of a vessel and dooro -da, filth, dirt.

24 uumi (v2), to cleanse a vessel (usually with charred sticks).

25 magaʿħumo -da, ‘name-badness’, i.e. the disgusting name (given to the milking-vessel); cf. magaʿ -a and ħun (A and v4).

27A waħaanay = waħ+aan (N1/15B)+the Subject Pronoun ay.

27B waħaanay nimanku aad u arkaynin, ‘something that the men did not (could not) see very well’; arkaynin is not a Negative Past Continuous form but a special negative form which I propose to call Restricted Continuous form. Restricted Continuous forms can only occur after the Negative Particle aan (see N1/15B) and not after the Particle (Indicator) ma. These forms resemble the forms of the Negative Past Continuous in shape and by being invariable (i.e. not changing according to Persons) but differ from them by having the ending -ayn or -aynin instead of -eyn or -eynin, e.g.

In the first of these two sentences the verb shaqee (v2) ‘to work’ is used in the Negative Past Continuous and in the second it is used in the Restricted Continuous form. It would be difficult to assign to Restricted Continuous forms any definite time reference (past, present, future) but it may be said that these forms usually correspond to Present Continuous or the Subjunctive Continuous in comparable affirmative constructions; e.g. the form shaqaynayn (shaqaynaynin) given above corresponds to the form shaqaynayaa or shaqaynayo in

The presence of arkaynin in a sentence where all the other verbs are in the Past Tense can be explained by the fact that the Continuous forms of the Present Subjunctive are sometimes used in Dependent Clauses when the Past Tense is used in the Main Clause; e.g. uuminayo in line 26 of this story.

For the alternative pronunciations of -ay- in forms with Constant Frontness, see Section V of the Introduction.

29 hȩbel (uncl.), ‘so and so’; domestic animals have names and hȩbel is used here instead of a Proper Name.

29–30 saʿii . . . ɖaʿay, ‘the cow so and so which I looted from the orphans’. The property of orphans is strictly protected by Moslem Law, and a Moslem, particularly a man of religion, would consider anything robbed from an orphan as unclean.

31 dareer (v1), to come out of an enclosure or enclosed place, to leak, to leave a place; cf. da̧reeri (v2), to cause someone or something to do so.

32A Shaydaan -ka, Satan; a very clever person; cf. Ar. sh-ṭ-n.

32B -yohow, see N2/18.

33 ka dabo kaʿ, to get up behind (something or someone). The miser got up when the preachers were leaving. (It is implied that the miser got up and followed them for a little while.)

34 hayga = ha iga.

35 ka ɖaaro, to swear that one will have nothing to do with (someone or something).

36 iyagoo aan hubsan, ‘not having ascertained’, ‘without making sure (whether he was a miser or not)’. For iyagoo see N8/7A(a) and for aan, see N1/15B.

15

1A ga̧raw -ga, boiled millet.

1B jidaan -ka, preparation; making food palatable by adding condiments, sauce, &c.

1C ħero -da, means here ‘enclosing’, ‘making an enclosure’, ‘putting into an enclosure’.

2 go̧gol -sha, means here ‘making a bed’; see N 14/20A.

3 damaʿ (v1c), see N1/2C.

5 waħ la qabo, to help (someone) with something, in doing something.

6–7 saddeħdaa hablood ta ugu wa̧naagsan, ‘the best one of those three girls’. It is implied here that the man had some particular girls in mind and that the cousins already knew about it.

8A nin nimankii ka mid ihi, ‘a man who was one from among the men’ (i.e. one of the cousins).

8B nin nimankii ka mid ihi agrees with yi̧ɖi and has SAS without which it would be nin nimankii ka mid ah.

9 si aynu, ‘a way (in) which we . . .’.

10 hablahaynu = hablaha baynu.

11A su̧’aal (v1), to ask (a question); cf. su̧’aal -sha, a question; cf. Ar. s-’-l.

11B ja̧waabtaynu = ja̧waabta baynu.

11C ta . . . gu̧ursannaa, ‘we shall accept the one who answers the question (correctly) as a new member of our tribe by marriage’. A woman when she is married becomes a member of her husband’s tribe; gu̧urso does not only mean to marry but also to accept a woman as a new member of the tribe by her marriage to a man of that tribe. Marriage requires the consent of the tribe represented by its elders, and aynu (in ja̧waabtaynu) ‘we, all of us’ refers not only to the man and his cousins but to the tribe as a whole. This interpretation can be supported by common use of such expressions as Habar Yo̧onis baa gu̧ursatay. The H.Y. tribe ‘married her’, i.e. accepted her into their tribe by marriage.

12 ʿolkii kale, ‘the others (the other men in that group)’.

13 idinku ina keena, ‘let us go’, see N8/18.

14A diiro (v3c), to peel the bark from the branches of a tree, to extract fibres from a plant.

14B saddeħdii hablood oo gȩed diiranaya, for oo see N8/7A(b).

14C markaasay . . . yi̧maaddeen, ‘then they came to the three girls when they (the girls) were peeling (the bark from the branches of) a tree’.

15A Laysa = La is; isa is a form of is, see N10/5B.

15B haybso (v3), to ask a person his tribe. The men knew what the girls’ tribe was, but here it was a matter of etiquette to ask each other these questions.

15C ʿabbaar -ka, see N12/11A.

17 hal, see N1/22A(c).

20 Allaylee (uncl.), ‘by God’, one of the numerous oaths used by the Somalis, cf. Ar. ’-l-h.

21 dee (uncl.), see N4/5A.

21–22 ga̧raw jidaanki̧ waa . . . qalqaal . . . ri̧d . . . In constructions where waa is followed by an Imperative, the Imperative may be translated into English by a Verbal Noun. ‘The preparation (best preparation) of millet consists of preparing it in the afternoon, winnowing it . . .’, &c.

22A qalqaal (v1), to prepare (food).

22B baal -ka, feather, wing, chaff, husks.

22C baalka ka ri̧d, to winnow (lit. ‘throw away the chaff’).

23A [bislaw] (v3A), to become ripe or cooked; cf. bislee (v2).

23B gȩeda-adari -ga, ‘Harar spices’, spices used with meat or millet; cf. gȩedo -ha, grass, herbs, and Adari, the Somali name for Harar.

24 ħeraʼood -ka, a party of men who bring thorny branches for making an enclosure; cf. ħero -da, an enclosure and ood (v1), to make a thorny fence around (something).

25A ya̧gleel (v1), to make a completely new enclosure on a new site.

25B ħas -ka, small bits of thorny branches (which might injure the animals when they sit down for the night).

25C ħa̧aɖ (v1), to sweep.

25D misʿiil -sha, the sides of the thorny fence near the gate barrier. These sides must be particularly strong to withstand the pressure of the passing flocks.

26A adkee (v2), see N10/9A.

26B oodro̧go -da, the outer gate barrier of an enclosure; cf. ood -da and ro̧g (v1).

26C ɖaʿan -ta, the inner gate barrier of an enclosure. Both oodro̧go and ɖaʿan are made of a strong thorny branch.

27A fi̧id -ka, the early part of the evening; cf. fi̧id-meer -ta, a bat.

27B ħeree (v2), to put animals in an enclosure; to drive animals into an enclosure; cf. ħero -da.

28A ilaħiɖ -ka, a part of the Somali movable house in which the husband sleeps with his wife. When the husband comes to the house of his wife (or one of his wives) she puts up a mat to screen the place from the part of the hut situated near the door; cf. il -sha and ħiɖ (v1).

28B go̧o (v2), to cut; to cut off; to separate; cf. goʼ, N8/1A.

28C hoosta uga dadab, ‘screen (it) with mats from below (to prevent draughts) for him’.

28D dadab (v1), to screen with a mat; cf. dadab -ka, a screen, a mat screen.

28E a̧sgogol (v1c), to strew dry grass under a mat in order to make it soft to sleep on; cf. go̧gol (v1c) and go̧gol -sha.

28F ħariir -ta, anything variegated or fine; silk; dȩrmo ħariir ah, a fine variegated mat; cf. Ar. ħ-r-r.

29 halki̧isaa = hal (N1/22A(a))+the Possessive ki̧is+the Demonstrative kaa (kaas); ‘in that his place’.

30A nīmánkii agrees with yi̧ɖaahdeen and has SAS without which it would be nīmánkíi.

30B labadii hablood e kale mid, ‘one of the two other girls . . .’.

31 maħay Kula tahay?, see N12/7B.

32 gabaɖɖaasu, ‘that girl’, i.e. the first girl who answered the question.

33 inta equivalent here to intay, see N1/10(b).

34 ʿabbaar -ka, see N12/11A.

35 u baahan (wuu u baahnaa) (A and v4), who is in need of . . ., for whom it is necessary to have (something) . . . .

37 gabaɖɖaasaa = gabaɖɖaas baa.

38 gu̧ursadeen, see N15/11C.

16

1A ninkii boogta qa̧bay, ‘the man who had an ulcer’.

1B qab (v1), to have; to hold (the use of this Verb is very limited); cf. qabo (v3c) and qabso (v3).

2A ka; the Preposition ka can sometimes be, as here, translated by ‘on’, ‘in’.

2B [bo̧ogow] (v1B), to be affected with an ulcer or ulcers, to become ulcerous; cf. boog -ta.

3A mu̧ddo -da, a period of time; time; cf. Ar. m-d-d.

3B faaliye -ha, a soothsayer who foretells the future or reveals hidden things by faal, i.e. by divination from the beads of a rosary; a faaliye is often at the same time a healer.

3C farreeye -ha, a chirurgeon. The art of surgery practised among the Somalis is similar to that used in Medieval Europe. I translate ‘farreeye’ by the archaic word ‘chirurgeon’ and not by ‘surgeon’ in order to suggest the type of surgery in question; cf. far -ta, a finger.

4A waw = waa u.

4B ka quuso (v3c), to despair of; to give up (something).

4–5 nin dadka da̧weeya, ‘a man who treats the people (by giving them medicines)’.

5 da̧wee (v2), to give or apply a medicine (externally or internally), to treat an illness or disease; cf. da̧wo -da; cf. da̧weeye -ha, a physician (Somali healer or a physician in the modern sense of the word); cf. Ar. d-w-y.

7A [barar] (v1), to swell.

7B [ʿaabuq] (v1), to become septic (of a sore or wound), to feel resentment.

7C intaa, ‘(all) that time’; see N1/10(a).

7D [ʿunʿun] (v1), to cause to itch; cf. ʿun (v1).

8A illeen = illayn, see N1/3D.

8B daran (wuu darnaa or darraa) (A and v4), weak, confused, emaciated, bad; cf. dar (v1).

8C il daran, of emaciated, lean appearance. It is doubtful whether the word il here could be connected with il -sha, ‘an eye’.

8D soʿsoʿo (v3c), to walk up and down many times, continuously, to walk to and fro; cf. soʿo (v3c); soʿsoʿo, conjugates in the same way as soʿo.

8E sōʿsōʿónāyáa is equivalent to soʿsoʿonayaa y̌oo. If instead of sōʿsōʿónāyáa we had sōʿsōʿónāyāa, y̌oo would have to be added.

10A ɖakhtar -ka, a doctor; a dresser or medical orderly; also a Somali healer; cf. English ‘doctor’.

10B nin ʿaqli luu = nin ʿaqli leh buu.

10–12 horta . . . qabo, ‘first of all invent a stratagem through which that man would stop walking about and would keep his fingers off the (sore) place’.

11–12 si . . . falowgȩed . . . (lit. ‘a way . . . the stratagem of which’), ‘a stratagem how to . . .’, ‘a stratagem through which . . .’.

11 soʿod -ka, walking; cf. soʿo (v3c).

12A [falow -ga] (only used with Possessives), a manner or way of doing something successfully; a device or stratagem.

12B qaado (qaata) (v3c), to take for oneself; qaatay, ‘he took for himself’.

12C faal -ka (no pl.), a method of divining from the beads of a rosary. The diviner seizes his rosary at any two points at random and then counts the beads two by two. At the end either a single bead or two beads remain between his fingers. He performs this counting four times and then examines the combination and order of the four numbers thus obtained, each of these numbers being either 1 or 2. A combination of this kind is called min. There are sixteen such combinations possible and each of them has a particular name and significance; cf. faaliye -ha, N16/3B and faali (v2), to divine from the beads of the rosary. Cf. Ar. f-’-l.

12D ro̧g (v1), to turn; here: to perform the faal.

13A si ħun u eegay, see N3/7B.

13B nínkíi bū̧káy, does not agree with eegay, if it did, it would be nínkíi bū̧kāy.

15 Kugu = Ku+ku, ‘about you, concerning you’.

18A le’eg (wuu le’ekaa), pl. laale’eg (A and v4), ‘of the same size as’, see N5/10.

18B Kaaga = here: Ku+kaga = Ku+ka+ku; ka, out of (you, your head), ku, in (10 days).

18C baħ (v1), to go out; to come forth; to grow; ka baħ, to grow out of (something).

18–19 adigoo . . . ta̧agan, ‘while you (if you) walk or stand’; see N8/7A(b).

19 ta̧agan (wuu ta̧agnaa) (A and v4), standing, erect; cf. ta̧ag (v1).

20A ka ʿȩli (v2), here: to stop; to prevent; to avert; see N14/10A.

20B ʿȩsho = ʿȩliyo.

23–25 waa . . . raba, ‘it (the remedy) consists of your holding your head with both hands all the time and pressing down the two horns, so that they may not grow, and being careful not to get up.’ For adoo see N8/7A(a).

24A ʿa̧daadi (v2), to press; to press down.

24B yay soo biħin e, ‘so that they may not grow’ (yay is equivalent here to yaanay).

24C ta̧agnaan -ta, standing (not sitting or lying); being up and about; cf. ta̧agan (A and v4), see N16/19.

26 rash yi̧ɖi (lit. ‘he said rash’), ‘he moved quickly’. Often, especially in an animated narrative or conversation, expressions of this kind are used, e.g.

Galaaskii baa qaʿ yi̧ɖi (lit. ‘the glass said qaʿ’), ‘The glass broke’.

Aqalkii buu daf yi̧ɖi (lit. ‘he said daf [into] the house’), ‘He rushed into the house’.

Fiiq bay kaga siisay ʿaanihii (lit. ‘she gave out fiiq with the milk’), ‘She drank the milk with a sucking noise’.

Shib ɖeh! (lit. ‘say shib’), ‘Be quiet!’

Mi̧ndidii ʿusbayd buu hi̧libkii ħa̧f kaga si̧iyay (lit. ‘he gave ħa̧f from the meat with the new knife’), ‘He cut the meat (quickly and neatly) with the new knife’.

There is a great deal of fluctuation in the shape and the meaning of words like qaʿ, daf, fiiq, shib, ħaf, and in fact the speaker may invent, on the spur of the moment, a new word of this kind to suit his particular need. Words of this kind have often unusual combinations of sounds, impossible in other types of words, and they often suggest, by the acoustic impression they give, the meaning they convey. I propose to call the words of this kind ‘Imitative Words’. The Imitative Words usually occur together with the verb sii ‘to give’ and the verb yi̧ɖi, ‘to say’. I propose to call the expressions where an Imitative Word occurs with the verb sii or ɖeh, ‘Imitative Expressions’.

27 ʿa̧daadshay = ʿa̧daadiyay.

28A ku hallee (v2), to leave something to someone; to entrust with.

28B uun, see N8/5(a).

29 quɖ -ɖa, see N1/2B.

30 waa tahay, see N4/3.

31A ɖiɖ -ka, the decaying flesh forming round an ulcer or septic wound.

31B ħoq (v1), here: to scrape out; to clean.

35 boogtii bō̧gsátāy, ‘the ulcer has healed’ (not ‘the ulcer which has healed’); bō̧gsátāy is an Independent Form of the Past Tense. See N1/11B.

36A baq (v1) see N2/8C.

36B haddaba (uncl.), ‘well, if this happened then . . .’ (‘well, if your ulcer has healed, then you will not grow horns . . .’), cf. N1/8A and N4/5B.

37A anuun = ani+uun; for uun, see N8/5(e).

37B is lahaa, ‘(I) said to myself’, ‘I thought’.

39 ʿaqliwȩynaan -ta, ‘greatness of the mind’, ‘cleverness, wisdom’; cf. ʿaqli -ga and wȩyn (A and v4).

39–40 a̧bwaannimo -da, wisdom and goodness; cleverness and benevolence at the same time; cf. a̧bwaan -ka, a wise and good person.

41 qāalín, a young she-camel, not qáalīn, a young he-camel. A young she-camel is considered as a very acceptable gift.

42A buraanbur (v1), to compose, or to recite or sing a poem called buraanbur (-ka). This kind of poem is made by women only.

42B kala maadi (v2), to set apart, to keep apart.

43 buktiyo = bukta iyo.

17

1 This story, in a slightly different version, has been published in Maino’s La lingua Somala Strumento d’Insegnamento Professionale on pp. 62–63 (see Bibliography.)

2 aabbow = aabbe + (the Exclamation Suffix) -ow; cf. N1/4B.

3 hal, see N1/22A(c).

5A ħa̧ajaya̧qaansan (A and v4), well versed in the ħeer (the Customary Law) and in its procedure. This word is used here with ka and indicates contrast (‘better versed’, ‘more learned than’); cf. ħa̧ajo -da, matter; affair; problem; a legal case; a legal problem; cf. ya̧qaan (Irreg. Verb), to know; cf. Ar. ħ-w-j and y-q-n.

5B haddana (uncl.), see N6/5(b).

5C ħa̧ajadaad = ħa̧ajada aad, ‘the legal case which you (enter as an arbitrator or judge)’. To be a good arbitrator is considered as a great achievement and a great deal of prestige attaches to peace-making, cf. N12/14B.

6A markii ba, see N1/14A(d).

6B hȩshii (v2), see N11/5C.

6C taan = ta aan, ‘the one which I’.

8A ko̧w, see N1/12A.

8B ta labaad, ‘the second (matter, point, question)’.

8C ɖaqasho -da, thrift; cf. ɖaqo (v3c), to save (to be thrifty).

8–9 iga ma ɖaqasho iyo taʿab ba̧dnid, ‘you are not more thrifty and hardworking than myself’, badan is often used after a Noun in similar constructions: e.g. nin hadal badan, ‘a talkative man’; gabaɖ quruħ badan, ‘a beautiful girl’; nin ħoolo badan, ‘a man who has many animals’.

9 iga ħoolo ba̧dnid, ‘you have more animals than I’. ba̧dnid is the 2nd Person Singular of the IInd Paradigm, Present Tense (v4), see N11/5A(a).

10–11 naagahaygu naagahaaga ka qurħo badan, ‘my wives are more beautiful than your wives’. badan is the 3rd Person Singular of the IInd Paradigm, Present Tense (v4), see N11/5A(a), and naagahaygu has a SAS without which it would be naagahayga, see N11/5A(b).

11 qurħo, pl. of quruħ -da.

11–12 haddana ʿarruurtaydu ʿarruurtaada ka ħunħun, ‘yet my children are worse than your children’. ħunħun is the 3rd Person Plural of the IInd Paradigm, Present Tense (v4), see N11/5A(a) and ʿarruurtaydu has SAS without which it would be ʿarruurtayda, see N11/5A(b).

12A ʿarruurtaadaa = ʿarruurtaada baa.

12B ʿarruurtaadaa wa̧nwanaagsan, ‘your children are good’, ‘it is your children which are good’, ‘your children are better’; see N11/5A(b) and cf. N12/4.

13 ba, see N1/14A(b).

14 aan Kuu sheego, see N6/3B.

15 runtaa = runtaada.

16A ha yeesho e, see N7/10A.

16B marka u horraysa, ‘at the beginning’, ‘at first’; see N14/11–12.

17A shirkaan = shirka baan.

17B fāɖiistáa, equivalent to faɖiistaa y̌oo, cf. N16/8E.

18 quuso (v3c), see N16/4B.

19A hay (v2), to have, to hold, to keep; is hay, to have a dispute with one another.

19B waħ kala saara, something or someone that reconciles; kala saar, to reconcile, to put apart.

19C kāʿáa, equivalent to kaʿaa y̌oo; cf. N16/8E.

21A dee, see N4/5A.

21B uun, see N8/5(d).

22A gur (v1), to pick up; to collect; ɖaar ka gur, to take an oath from; cf. N2/1A.

22B wuħuun = waħ+uun, something (here: ‘some suggestion, some solution’) for uun, see N8/5(c).

22–23 markaasaa qolo ba gȩes u dareertaa, ‘then each tribe goes in a different direction, i.e. they part peacefully’; for ba see N1/14A(b).

23 dareer (v1), see N14/31.

27 sa̧han -ka, a reconnaissance for a good grazing area.

28A gu̧rigayga, ‘my home; the area around my home’.

28B is u eeg, to compare.

29A hadba (uncl.), now and again; every time; again and again.

29B ka ħoolaa u wa̧naagsan, ‘the one which is good for the flocks’ (the site for the reer in an area good for the flocks).

31A naagahaagiyo = naagahaaga iyo.

31B naagahaagaa = naagahaaga baa.

33A tii quruħ laad = tii quruħ leh baad.

33B hadba, see N17/29A.

33C hi̧dda-raaʿ (v1), to choose a wife by her breeding; cf. hi̧ddo -da, breeding, having good parents and ancestors and raaʿ (v1). It is a belief current among some Somalis that all qualities, good or bad, are inherited.

18

1A inanlaya̧al -ka, a man who lives with the tribe of his wife; cf. inan -ta; cf. la, ‘with’ and ya̧al (Irreg. Verb), ‘to stay’.

1B ħamo (v3c), to speak about a person in his absence (favourably or unfavourably); cf. ħan -ta, speaking about a person in his absence.

5A ɖibaadi (v2), to give a ‘ɖibaad’; ɖibaad -da is a gift given to a married couple by the kinsmen of the wife.

5B yaradsoor (v1), to return a part of the marriage payment (paid to the family of the bride). It is the custom that a part of the yarad (marriage payment) is returned. The amount returned is often indicative of the pleasure (or displeasure) of the wife’s kinsmen with the husband; cf. yarad -ka; cf. soor (v1), to give food, to feed.

7 wuħuu sii wado ba, ‘after he had been driving the camels (all day) away (from the place he had left)’; see N1/13–14.

8A fur (v1), here: to unload the camels.

8B markuu furay reerkii, ‘when he unloaded the reer’ (i.e. the luggage of the reer which includes the movable houses and all the other possessions).

8–9 reerkii aynu, ‘the reer which we (moved from)’.

9 mu̧raad -ka, intention; plan; something one wishes to discuss; affair; matter; business; cf. Ar. r-w-d.

10 ħeree (v2), see N15/27B.

12A ʿa̧weys -ka, evening; ʿa̧weys hore, early evening; ʿa̧weys dambe, late evening.

12B goor ay ʿa̧weys dambe tahay, ‘when it was (is) late evening’; cf. N1/17–18.

12C dȩgmo -da, see N1/14B.

13A reerkuu = reerka uu, ‘the reer which he (moved from)’.

13B du̧leed -ka, the area near and around the enclosures in a nomadic village.

13C reerkuu ka gu̧uray du̧leedki̧isii, ‘(in) the du̧leed of the reer from which he had moved’.

13D ħan -ta, see N18/1B.

13E ɖȩgaystay. It is implied here that the man was eavesdropping.

14 ni̧n reerkii y̌ah, ‘a man who was (of) the reer (i.e. who belonged to it)’, cf. N13/9A.

15 mu̧ddo -da, see N16/3A.

16 walbaan (uncl.), each in his turn, everyone one by one. This form of walba is used only when directly addressing a person or persons.

17 Allaylee, see N15/20.

18A gȩesi -ga, a brave man.

18B dȩeqsi -ga, see N2/3B.

19 leħejeʿlo -da, love of livestock or possessions; thrift and good husbandry; cf. jeʿel (A and v4), fond of; liking.

20 ragya̧qaan -ka, a person who has a good knowledge of men, who knows how to deal with people; cf. rag -ga and ya̧qaan (Irreg. Verb), to know.

22 intaa, ‘(all) that time’; see N1/10(a).

23 fo̧od -da, a tuft of hair on the top of the head worn by girls who are not yet of marriageable age. (But note that in the O̧gaadeen a tuft of hair on the top of the head is worn by girls of marriageable age.)

24 wuħuu ku ħumaa, ‘the thing in which he was bad’.

25A kaadi -da, urine.

25B kaadidaanu = kaadida baanu = kaadida baa+aan+uu; for aan see N1/15B.

25–26 kaadidaanu la fo̧gaan ji̧rin, ‘he used not to go far with his urine’ (‘he did not go far enough away from the huts to pass water’).

27A intuu, see N1/10(b).

27B háddàan = háddā bàan, ‘now I . . .’ (cf. hāddàan, ‘if I’, ‘when I’); cf. N9/11A.

19

1A A different version of this story is given in Kirk’s A Grammar of the Somali Language on p. 155 (see Bibliography).

1B waħaan = waħ+the Particle aan; see N1/15B.

1C waħaan daaʿad ahayni, ‘things which are not honest (honesty)’.

1D dabaday = dabada bay, ‘at the end they . . .’.

1E waħaan daaʿad ahayni agrees with ħumaadaan, and has SAS without which it would be waħaan daaʿad ahayn.

1F waħ often agrees with the 3rd Person Plural of the Verb.

1G daaʿad -da, honesty; goodness; cf. Ar. ṭ-w-ʿ.

4 ħeelad -da, see N14/1A.

5A damaʿ (v1), see N1/2C.

5B intii kale, ‘others, the rest’; see N1/10(a).

5C kaloo = kale oo.

7A illayn, see N1/3D.

7B ħo̧oggu could be substituted here by ħo̧oggi̧isu, ‘his strength’.

7C intaa, ‘that amount’, ‘that much’. Here the narrator would by gestures give some indication of the great strength of the lion; see N1/10(a).

7D le’eg, see N16/18A.

8 maynu is ka qabanno, see N8/6–7.

10A adaa mas ah, ‘you are a snake (as you are a snake)’; see N11/5A(a) and (b).

10B intaad see N1/10(b).

10C misʿiil -sha, see 15/25D.

11A markuu . . . gȩlayo, ‘when he comes in in the evening’, ‘when he comes home in the evening’.

11B qallaʿ (v1), to bite suddenly and quickly.

13 qallaʿo -da, a sudden, quick bite.

14 nin ɖi̧ig qaba, ‘a man who has blood (on his conscience)’. The snake after having committed murder preferred to remain hidden in the thorny fence.

15 khayaano -da, see N4/1B.

16A waar, waa dabka, ‘it is the fire’ (it is you, the fire, that I am speaking to). This construction is often used when addressing people, e.g. waar, waa ninka, ‘it is you, the man, to whom I am speaking’.

16B maskan li̧baaħii di̧lay, ‘this snake which killed the lion’.

16–17 waħ inaga rȩebi maayo, ‘he will not leave us alone’; lit. ‘he will not leave things from us’.

17 bȩrruu = bȩrri buu.

19 adaa dab ah, see N19/10A.

21 haddana, see N6/5(a).

22A dabkan arladii wada gu̧bay, ‘this fire which burnt the land altogether’.

22B arlo -da, land, country, field, world; cf. Ar. ’-r-ɖ.

25A inta, equivalent here to intay, see N1/10(b).

25B kaħayso (v3c), to drive for oneself; cf. keħee (v2).

27 haɖuubga̧al -ka, a vessel for milking camels; cf. haɖuub -ka, a milking-vessel and gȩel, camels (in Ba̧naadir the form gaal is used for a camel).

28A sibir -ta, the back of the knee; camels are very ticklish there.

28B ħoor -ka, froth of milk.

29A hāddā (uncl.), see N9/11A.

29B daaʿadeey = daaʿad+the Exclamation suffix -eey used normally with feminine Proper Names; see N11/11C.

29C ʿar (uncl.), ‘I dare you to do it!’ (especially used in games or wrestling).

29D ka, here: ‘on’.

29E saaran (wuu saarnaa or saarraa) (A and v4), placed on, lying or situated on; cf. saar (v1).

30–31 harraati (v1A), to kick; cf. harraati -da, a kick.

32A ɖi̧irri (v2), to encourage, to encourage by showing an example.

32B hāddā (uncl.), see N9/11A.

33A bo̧oddoo = bo̧odday oo.

33B harraati -da, see N19/30–31.

33–34 háshīi agrees with go̧ysay and has SAS without which it would be háshíi.

34A kala go̧ysay, ‘(the she-camel with her kick) split the belly (the liver) of Deceit’.

34B dāaʿáddīi agrees with haɖɖay, but háshíi does not. ‘Honesty was left to the camel’, i.e. Honesty remained and became the sole owner of the camel.

20

1A so̧oryee (v2), to give food to guests or travellers; cf. soor -ta; soor (v1), to give food (to a person); cf. so̧oryo -da, food given to the guests.

1B ninkii . . . so̧oryeeyay (lit. ‘the man who was given food from his own flocks’), ‘the man who (as a guest) was given food which consisted of the meat of his own animals’; for the use of ka here, see N6/3C.

2–3 isagoo . . . wata, ‘while he was travelling with many theological students’; see N8/7A(b).

2A ina ʿAli Qablaħ, see N5/2A.

2B ardo -da, students (collectively); cf. arday -ga, a student.

3A ħer -ta, a group of students who accompany an itinerant teacher of Moslem Theology and Law; an itinerant or permanent theological school.

3B wado (wata) (v3c), to drive for oneself, to have with oneself; cf. wad (v1).

3C ho̧y̌o (v3c), see N10/2A.

3D sabool -ka, a poor person or persons (but not quite destitute); poverty.

4A neef -ka, any domestic animal; cf. neefso (v3) and neef -ta.

4B ahmin -ka, an animal especially fatted for sale or gift.

6–7 faro badan, ‘numerous’; cf. far -ta, ‘finger’, and badan (A and v4).

7 ha yeesho e, see N7/10A.

8A ʿarrawsho = ʿarraabiyo.

8B ʿarraabi (v2), to cause someone to travel in the afternoon (here: to do so by refusing hospitality); cf. ʿarraw (ʿarraaba) (v1), to go on a journey in the afternoon. The travellers if they continued their journey might not reach any human dwelling before night, and it is both inconvenient and dangerous to spend the night out in the wilderness.

8C ardaa -ga, an enclosure for people; unless there is rain, only the children, old people, and married people sleep in huts. Usually there is a separate enclosure for guests, cf. N14/19B.

8D go̧gol -sha, see N14/20A.

9A aɖigii martidu wa̧datay, ‘the sheep and goats which the guests had with them’.

9B ku dar (v1), see N6/4B.

10 qalqal (v1), to slaughter several animals; cf. qal (v1).

11A ba, ‘both’; see N1/14A(b).

11B ɖȩrgi (v2), to make someone satiated; cf. ɖȩreg (v1c), to become satiated.

12 is tiɖi ‘tag’, ‘said to themselves: go!’ i.e. ‘decided to go’.

13 ina ʿAli Qablaħ oo ardadii ɖeħ faɖɖiy̌a, ‘Ina ʿAli Qablaħ while he was sitting among the students’; see N8/7A(b).

14A shiikh -a, a sheikh, an old, wise, and pious man; cf. Ar. sh-y-kh.

14B miyaa, see N14/13B.

15 sooʿ (v1), see N2/10, here: to divide (animals) according to their owners and destination.

16A su̧’aal (v1), see N15/11A.

16B raalli (uncl.), pleased with; lenient with; raalli iga ahaw, pardon me, excuse me; cf. Ar. r-ɖ-y.

18A dul -sha, patience.

18B samir -ka, forbearance; the virtue of reconciling oneself easily to a loss or injury received, and of not bearing any hatred or resentment against those who have caused it; cf. Ar. ṣ-b-r.

18C waħaad leedahay, ‘what you have’, ‘which you have’. Ina ʿAli Qablaħ was reputed for his patience and forbearance, which are considered as very important virtues in Islam.

19A dȩyran. Very often a Somali man of religion quotes a word or phrase from the Qur’an as a kind of oath used expletively in conversation. He may have his favourite expression which often becomes well known and even gives rise to a nickname. Ina ʿAli Qablaħ’s favourite expression was dȩyran which is most probably the Arabic word ṭayr(an) ‘the birds’, taken from the Sura of the Elephant. The word refers to the miraculous birds, the abaabiil, which threw stones at an army marching against Mecca. By association with its context dȩyran is a word of encouragement and trust in God’s mercy.

19B ikhwaan, the Arabic word for ‘brothers’ or ‘brethren’. Arabic words are often used by learned men in conversation; cf. Ar. ’ikhwaan(un), pl. of ’akh(un).

20A Kaaga = here: Ku+u+ka.

20B Kaaga wārrámāy, ‘I shall tell you about it’. The Somali Past Tense sometimes has to be translated by the Future Tense in English.

20C wārrámāy is the 1st Person Singular Past Tense, Independent Form, see N1/11B.

20D haddaanan dul badnayn, ‘if I were not patient’.

20–21 waħaas oo dad ihi (lit. ‘that thing which is people’), ‘(all) those people’; cf. N13/9A.

21A raaʿeen. Negative Conditional, see N10/9B.

21B wayga = waa iga.

21C ka haɖ, here: to remain behind; to leave (someone) by remaining behind.

21D intaa, see N16/7C.

22A wad (v1), is used here in the sense ‘to control, to manage’.

22B ta samirka, ‘(as for) the one of the forbearance’, i.e. ‘as for the matter of my forbearance’.

22C Kaa = Ku+ka.

22D iɖi, ‘I shall tell (you)’, ‘I tell you’; cf. N20/20B.

22–23 Mar . . . tiiraanyoodo, ‘once something passes me I don’t brood over it’, i.e. ‘If I suffer a loss or injury I never brood over it’.

23 tiiraanyood (v3B), see N10/11.

24 haddaba (uncl.), ‘well, in that case . . .’. (‘Your words are very noble, well, in that case I can dare to tell you that the animals I had killed for you were not mine but yours.’) Cf. N1/8, N4/5B, and N16/36B.

27A aɖi y̌aa = aɖi y̌ah baa.

27B o̧g (A and v4) see N1/15C.

27C ħoolo . . . o̧gya̧hay (lit. ‘as for animals, people know fifty about me’), ‘as for animals, people know that I have (only) fifty’.

33 immisaa = immisa baa.

34 qaado (v3c), see N16/12B.

35 adigoo sabool ah, ‘you, being a poor man’ . . ., see N8/7A(a).

36A waħ kasta noo qal, ‘kill for us whatever (you like)’, ‘kill for us anything’; ‘whatever you killed for us (whether your animals or our own)’.

36B waa inaannu Kuu abaal gu̧dnaa, ‘we (excluding the person spoken to) must pay to you the debt of gratitude’; for abaal and gu̧d see N13/1B and N13/1A.

37A halkaasaa . . . ku ħoolaystay, ‘in that way the man acquired (more) flocks’; see N1/22A(b) and N1/22B.

37B ħoolayso (v3c), to acquire domestic animals for oneself; cf. ħoolo -ha.

37C ʿeeb -ta, a disgraceful action; the feeling of shame resulting from having done something shameful or evil. It is considered shameful among the Somalis to refuse hospitality to guests and travellers. Cf. N10/3A and N13/1A. Cf. Ar. ʿ-y-b.

21

1–2 [ka ɖimo], ‘to die from’, i.e. to leave someone by dying; to bereave.

3 qab (v1), see N16/1B.

4 ʿa̧laali (v2), to chew.

6 dareer (v1), see N14/31.

7A ka, here: ‘on’.

7B dul -sha, top; above; over.

7C siduu, ‘as he . . .’.

7D gabbal -ka, sunset.

8A hoy̌o (v3c), see N10/2A.

8B wa̧a -ga, see N10/3B.

9 [bȩri] (v1A and v1c), see N10/3C.

9–10 markaasuu nínkíi ħābáashā dúl fā̧ɖɖīy̌áy arkay, ‘then he saw the man who was sitting over the grave’; if it were markaasuu nínkíi ħabáasha dúl fā̧ɖɖīy̌āy arkay it would mean then ‘the man who was sitting over the grave saw (him, her, them, it)’.

11 warayso (v3c), to ask a person for the news; cf. war -ka and warran (v1).

11–12 nínkíi náagtū ká ɖīmātāy agrees with wa̧rramay and yi̧ɖi, but ōdáygíi does not; if it were nínkíi náagtū ká ɖīmātáy and ōdáygīi, odaygii would agree with these verbs and not ninkii naagtu ka ɖimatay. The meaning then would be opposite.

14 maħaa . . . ɖigay, ‘what put you over the grave?’, ‘what made you stay over her grave?’

15A hȩblaayo (uncl.), a feminine form of hȩbel ‘so and so . . .’.

15B naf -ta, soul; life.

15–16 ma naf baan filanayaa?, ‘shall (can) I hope for a (happy) life?’

16A haygaga = ha igaga = ha i+kaga = (here) ha i+ka+ku.

16B Halkaygaa naftu haygaga baħdo, ‘may the soul come out of me in that place of mine’ (the man wanted to die on the grave); for hal -ka, see N1/22A(a).

17 minɖaa (uncl.), perhaps, may be.

19–20 afadaadan ɖimatay, ‘this wife of yours who died’.

20 [jeʿlaw] (v3A), to love, to like; cf. jeʿel (wuu jeʿlaa) (A and v4) fond of; liking.

21 soortay = soorta bay.

22A ma waħay Kula tahay, see N12/7B.

22B inaan = in+(the Particle) aan; for in see N1/10(d), for aan see N1/15B.

22C inaan naag kale sidaa yeesheen, ‘that another wife would not have acted like that’.

22D yeesheen, see N10/9B.

24 waa intaasaad mid ka wa̧naagsan heshaa y̌e, ‘so that you may perhaps find a better one’. The constructions waa+intaasaan (intaasaad, intaasuu, intaasay, &c.) can be rendered into English by ‘so that I (you, he, she, &c.) may . . .’, ‘as I (you, he, she, &c.) may perhaps . . .’ or ‘as it is likely (very likely) that I (you, he, she, &c.) . . .’. E.g. Bal ɖakhtarkii ku noqo waa intaasuu Ku da̧weeyaa y̌e. Go back to the doctor so that he may treat you (. . . as he may perhaps treat you . . ., as it is very likely that he will treat you). Hoolaha waħ ka kaħayso waa intaasaad Hirsi y̌oo maqan ʿeelkii tagtaa y̌e. Drive some of the animals for yourself (take some animals for your sustenance) as it is likely that you may go to the well while Hirsi is (still) away.

25 foororso (v3), to bend down, to stoop when one was in a different posture before doing so (this posture is considered a sign of perplexity or worry); cf. fooror (v1), to remain bent down, to remain stooping; cf. fo̧orori (v2), to cause someone to bend down or stoop.

26A maad sidaa yȩeshid?, see N8/6–7.

26B inta, equivalent here to intuu, see N1/10(b).

27A Allaylee, see N15/20.

27B runtaa, see N17/15.

28 tii, ‘the one (whom he now married)’.

29A bise, see N1/15G.

29B kuluu yi̧mi (perhaps kol uu yimi, ‘a time at which he came’). This rather obscure expression could be translated by ‘to his astonishment’ or ‘and in fact’.

29C ba (uncl.), see N1/14A(c).

30 damʿad -da, taste (good quality of the food).

31A waħtar -ka, nourishment, value; cf. waħ- and tar (v1).

31B [roon] (A and v4), better; bigger; roon is here the main verb of the sentence; see N11/5A.

31–32 afadii ka ɖimatay ħabaashȩedii, ‘the grave of the wife who died’.

32A kallah (v1), to go on a journey in the early morning.

32B dab kula soo kallahay. It is not a Somali custom to burn a grave and in fact it would be hardly possible to do so as graves are made of stones and earth. In the story use is made of a very common expression haddaan sidaa yeelo ħabaashayda gu̧b, ‘if I do so burn my grave (after my death)’. This obscure expression, whatever it might have meant in the past, now means, ‘If I do so, don’t even honour my memory after I die’. By introducing this expression the story acquires a somewhat ironical and fantastic turn, not uncommon in Somali folk literature.

33A ji̧d -ka way, path.

33B ħaggaad = ħaggȩe baad.

34–35 Naag bȩri ɖo̧wayd iga ɖimatay baan ħabaashȩeda soo gu̧bayaa, ‘I am going to burn the grave of a wife of whom I was recently bereaved’.

36A waayo (uncl.), why?

36B khayaanee (v2), see N4/1B.

38 inta, equivalent here to intay, see N1/10(b).

39A ɖeeʿaan -ka, juice.

39B ʿajil -ka, meat or fruit from which all the juice has been taken away.

44 may = may̌a.

45 maalintii horaad, ‘the earlier day when you (were weeping over the grave)’.

47 adoo ilko la’, ‘you being toothless’, ‘as you were (are) toothless’; see N8/7A(a) and (b).

49 fa̧ateħee (v2), to say the prayer called Fa̧atoħo -da. This prayer is the Ar. Faatiħa, the opening Sura of the Qur’an; u faateħee, to say this prayer for someone. The old man advises the man to pray for his departed wife.

50A waħaanad = waħaad na (the Conjunction na); Waħaanad o̧gaataa, ‘and what you (must) know . . .’.

50B bani A̧adan -ka, sons, children of Adam, i.e. people; cf. Ar. banii Aadam(a), the Oblique Case of banuu Aadam(a).

50–51 bani . . . wa̧naagsan, ‘as for the children of Adam, whatever good person you may see, there is (always) someone (in the world) who is better’. For wa̧naagsan in line 51 see N11/5A.

51A ba, see N1/14A(a).

51B uun, see N8/5(c).

22

1 ʿIgaal Bowkaħ, the hero of this story was a well travelled and adventurous man. He was well known among his kinsmen for his strange tales and his sense of humour though his fame has not spread generally among Somalis. He died some time before 1939 at an advanced age.

2 taʿabir (v1), to go away from one’s tribe in order to earn and save some money; cf. taʿab -ka and Ar. t-ʿ-b.

5 [ɖiti] (v2) or [ɖuti] (v2), to limp, to be lame.

6 maalin maalmaha ka mid ah, ‘a day which was one of the days’, i.e. ‘one day’.

7A Joonisbaag Johannesburg.

7B [beel] (v1), to lose; to find oneself without (something).

7C damaʿ (v1), see N1/2C.

7–8 Markaasuu . . . qabto, (lit.) ‘Then he decided to go to another town (on a journey) to which from that one in which he was at that time one spends four nights (four night-rests)’, i.e. ‘Then he decided to go to another town four nights distant from the town where he was’.

8 ɖaħ (v1), to stay for the night in a place intermediate between the point of departure and the point of destination, on a journey; to have a night’s rest during a journey. This verb is often used in expressions describing distance.

9A gini -ga, a pound (20 shillings); cf. English ‘guinea’ (21 shillings).

9B hayso (v3c), to have for oneself; to own; cf. hay (v2), to hold, to keep.

9C bȩrigaa, ‘that time’.

9D mooɖɖikaar -ka, a motor-car; cf. English ‘motor-car’.

10A rȩelwey -ga, railway; cf. English ‘railway’.

10B dayuuradi, Note the suffix -i (SAS) on the last noun of the group: mooɖɖikaar iyo rȩelway iyo dayuuradi.

10C toona (uncl.), neither . . . nor . . .

11A sodʿaal (v1) to travel, cf. sodʿaal -ka.

11B bi̧ddood -ka, slaves, servants, carriers.

11C bahal -ka, see N5/5A.

12A hamag -ga, hammock; cf. English ‘hammock’.

12B maantii = maalintii.

12–13 isagoo . . . haysta, see N8/7A(a) or (b).

14A bi̧ddoodka dadka qaadaa, ‘the slaves who carry (take) the people’.

14B qaado (qaata) (v3c), here: to charge (a price or fee), cf. N16/12B.

16A gȩlin -ka, one-half of the day; a part of the day.

16B so̧ʿday, see N5/4B.

16C kȩleb -ka, a dog; cf. Ar. k-l-b.

16D bulbul -sha, thick hair; wool; mane.

16–17 nin kȩleb wa̧naagsan oo bulbul wȩyn oo jib ah wata, does not agree with arkay. If it did it would be nin kȩleb wa̧naagsan oo bulbul wȩyn oo jib ah wataa; -uu (in buu) agrees with arkay.

17A jib -ka, for sale; anything offered for sale; cf. jibi (v2) and jibso (v3).

17B wado (v3c), see N20/3B.

17C tu̧uladoo = tu̧ulo+the Demonstrative too; ‘that village’, ‘that village yonder’.

17–18A tu̧uladoo hore, ‘that first village’, ‘that village in front’.

17–18B aad tu̧uladoo hore ka sii jibsatid, ‘may you sell (the dog) in that village in front’, ‘sell (the dog) in . . .’; for aad . . . jibsatid, see N6/3B.

18A ka sii jibsatid; ka may be translated here as ‘in’ (the village); ka jibso is ambiguous and may mean either ‘to sell something in (a place)’ or ‘to buy something from someone’.

18B maʿaash (v1), to make a profit on something; to earn; cf. Ar. ʿ-y-sh; for aad . . . ma̧ʿaashtid see N6/3B.

18C siiso (v3c), to pay (for something with something); to barter; cf. sii (v2).

19A ʿabbaar -ka, see N12/11A.

19B soʿday, see N13/16A.

20A inaanu = in (N1/10(d))+aan (N1/15B)+uu (a Subject Pronoun).

20B shurug -ga (an old and rare word), a cigar; cf. English (from Tamil) ‘cheroot’(?).

20C si̧do (si̧ta) (v3c), see N12/6A.

20D inaanu . . . si̧dan, ‘that he did not have with him . . .’.

20E shurugguu = shurugga buu.

21A nín does not agree with siistay, if it did it would be nīn. uu (in markaasuu) agrees with siistay; ‘he gave a man the dog for a cigar’.

21B ħabbad -da, one; a piece, bullet; a round of ammunition; ħabbad sigaar ah, a cigarette; ħabbad shurug ah, a cigar; cf. Ar. ħ-b-b.

22A makhrib -ka, see N13/8A.

22B da̧al -ka, tiredness; exhaustion; cf. da̧al (v1).

22–23 isagoo . . . daran, see N8/7A(a) or (b).

23A u, here: ‘on account of; because of’.

23B il daran, see N16/8C.

26A ħagaaf (v1) to plough, to dig.

26B dooħo -da, a valley full of vegetation.

27 miro (v3c), (of animals) to graze by night; cf. mir (v1), to let animals graze by night; to attack by night.

27–28 tu̧uladii . . . dȩysay, ‘the (people of the) village let the donkeys into the valley’.

28A mar -ka (when used without a Definitive), ‘one time’, ‘a moment’, ‘at one moment’, ‘once’.

29A uun, see N8/5 both (d) and (e).

29B sidaa. Here the narrator would show by gesture and facial expression how ʿIgaal looked at the donkeys.

30A uun, see N8/5(e).

30B amarka Ilaahay, ‘(by) the order of God’, ‘by God’s command’.

30C dayaħ -a, moon; a day of the lunar month; dayaħ shan iyo tobnaad, the (full) moon on the 15th day of the Moslem lunar month. As the moon was full ʿIgaal could see everything very well.

31 uun, see N8/5(e).

32A maad . . . ɖa̧ʿdid, see N8/6–7.

32B arrin -ka = arrin -ta.

32C uun, see N8/5(e).

33A fȩker (v1), to think; to contemplate; cf. Ar. f-k-r.

33B ɖiʿi, from ɖaʿ (v1).

33C uun, see N8/5 both (d) and (e).

34A ɖeħ -da, middle, waist.

34B duubo (v3c), to twist; to knot, to tie around for oneself, cf. duub (v1), to make into a thin and narrow shape, to twist (a rope), to tie round (a turban or cloth). ʿIgaal fastened well his clothes to be ready for any emergency.

35A a̧bley -da, a wide and short dagger.

35B ħaɖkii = ħaɖkihii; ħaɖko is the pl. of ħaɖig.

36A ħiɖħiɖo (v3c), to tie for oneself, several times or several objects; cf. N8/1B.

36B go̧oggoo (v2), to cut several times or several objects; cf. go̧o (v2).

36C jare -ha, a bridle (which can be made of leather or of rope).

37A qabso (v3), to catch, to seize.

37B intuu . . . jo̧ojiyay, ‘stopping it (the mule) near a big stone’, ‘after he had stopped . . .’, see N1/10(b).

38 ɖȩnged -da, a small stick, a blow with a small stick.

39A halkaa, ‘(in) that place’, see N1/22A(a).

39B ʿaanagaleen -ka, big veins on an animal’s belly; cf. ʿaano -ha and gal (v1). It is believed that in female animals milk comes through these veins into the udder.

39C afar for afar ɖȩngedood, ‘four blows’.

39D ku ji̧id, to hit someone or something.

40A ħanuunso (v3), to suffer pain; cf. ħanuun -ka; cf. ħanuuji (v2), to cause pain.

40B intuu, see N1/10(b).

40C qoob -ka, a hoof.

40D qoob iyo qaylo is ku dar, ‘to mix a hoof with a cry’, i.e. ‘to run fast braying at the same time’.

40–41 ħaggii dameeraa, ‘(towards) the place of the donkeys’, i.e. ‘towards where the donkeys were’.

41 [afarqaad] (v1), to gallop; cf. afar and qaad (v1).

42 hu̧mbaallee (v2), to spread one’s arms like a bird and to wave them (in order to frighten).

42–43 ɖu̧rwaayȩe (v2), to shout like a hyena; cf. ɖu̧rwaa -ga, N11/3A.

43 intay, see N1/10(b).

43–45 markaasaa . . . dideen. This sentence might be clearer if we transpose the words as follows: Markaasaa dameerii, intay qoob iyo qaylo is ku dareen, waddadii ħaggii ʿIgal Bowkaħ u so̧ʿday qaban ji̧rtay u dideen. ‘Then the donkeys, galloping fast and braying, ran in fright to (towards) the road which led (‘which used to take’) to the direction in which ʿIgaal Bowkaħ was going’.

44 so̧ʿday, see N5/4B.

45 [did] (v1), to be frightened; to run in fright.

46A is u, together.

46B beħeen, from baħ (v1).

46C [tar] (v1), to be of use; to help; to be able to do something about (something).

47A sidaas. Here the narrator might illustrate by gestures and facial expression how the robbed villagers looked at the disappearing donkeys.

47B uun, see N8/5(d).

47C illayn, see N1/3D.

48 wa̧day, see N5/4B.

49A wa̧a -ga, see N10/3B.

49B [bȩri] (v1A and v1c), see N10/3C.

49–51 tu̧uladii uu soo ɖaʿay tu̧ulo labalugoodku laba ha̧beyn uga ɖaħo sȩyladdȩedii dameerii soo tubay, ‘he stopped the donkeys in the market place of a village on the journey to which from the village, which he (ʿIgaal) had robbed, a person going on foot spends two nights (two night-rests)’.

50A labalugood -ka, a person who goes on foot; cf. laba and lug -ta.

50B sȩylad -da, a market place; market.

51A tub (v1), to stop a herd of animals or a group of marching people.

51B arlo -da, see N19/22B.

51C baqaal -ka, mules (collectively); cf. baqal -ka and baqal -sha; cf. Ar. b-gh-l.

52A baanay = baa+the Particle aan+the Subject Pronoun ay; for aan see N1/15B.

52B gȩel baanay lahayn, ‘they had no camels’.

53A maris -ka, average; more or less; about; cf. mar (v1).

53B bise, see N1/15G.

53–54 ninkii haddeer fakhriga qa̧bay, ‘the man who at that time (before he had looted the donkeys) was poor (had poverty)’.

54A haddeer, ‘that time’.

54B fakhri -ga, poverty; cf. Ar. f-q-r.

54C miriɖ -ka, a minute; a moment; cf. English ‘minute’.

55 [bu̧uħsan] [(bu̧uħsama)] (v1), to become full; cf. bu̧uħ (v1), to be full; buuħi (v2), to fill; bu̧uħso (v3), to fill for oneself.

56A [badan -ka], (always used with the Possessives) the majority of; most of; cf. badan (A and v4).

56B intuu, see N1/10(b).

57 ɖȩreg (v1c), see N20/11B.

58 jeedlo (v3), to whip a riding animal so as to urge it forward; cf. jeedal (v1), to whip; cf. jeedal -ka, a whip.

59 Darban, Durban (the town in South Africa).

61 isagoo suuq marayuu = isaga oo suuq maraya buu arkay, ‘passing a market place he saw . . .’, for isagoo, see N8/7A(a).

62A ta̧agtaagan, pl. of ta̧agan; see N16/19.

62–64 waa tii gȩelayaga ʿol qaadaa y̌oo ʿa̧dow i di̧laa inaan ʿaynkaasu ʿaynkaas ahayn, ‘may an attacking band take our camels and may an enemy kill me, if it is (or was) not so’. This construction is obscure and difficult from the point of view of grammar. It is, however, very often used in oaths when the speaker invokes on himself misfortunes as a punishment, if what he says is not true. Compare a similar expression waa tii ħabbadi igu ɖaʿdaa inaanan run shȩegin, ‘may a bullet hit me if I have not told the truth’. Cf. N8/15–16.

64 intuu, see N1/10(b).

67A baanay, see N22/52A.

67B fil (v1), to expect; cf. filo (v3c), to expect, to hope for.

67C baanay ka fi̧leyn, ‘they were not expecting’.

71A warayso (v3c), see N21/11.

71B fȩermaan -ka, a fireman or firemen: a stoker or stokers in a ship; cf. English ‘fireman’.

72A nala, ‘with us’ (with us on board).

72B soo galay, ‘entered (the port)’.

74A kabtan -ka, a captain; cf. English ‘captain’.

74B Kuu = Ku+u, ‘you to (the captain)’.

76 qoro (v3c), to write for oneself; to enlist; to take on (the staff or crew); cf. qor (v1).

76–77 halkaasaa, see N1/22A(b).

77A bȩlo -da, evil; trouble; a wicked deed; a reckless deed, cf. N12/1A.

77B haddana, see N6/5(b).

79A ʿAdan, (feminine) Aden.

79B qolo -da, tribe, people; any group of people who have something in common.

80A [ħi̧g] (v1), to be near or adjacent to; to be a close relative of.

80B sheekee (v2), to tell a story, to tell; to narrate; cf. sheeko -da; cf. sheekayso (v3c).

81A waħay nala tahay, see N12/7B.

81B waallayd = waalnayd from waalan (A and v4).

82–83 oo maħaad . . . siisay, ‘and why did you give for the dog seven pounds you had?’

83 isaga = is+uga (isuga does not occur).

84 Maħaad se . . . siisatay, ‘and why did you barter (pay with) the dog for the cigar?’

85–86 maħaan idin kala hadlaa, ‘What shall I talk about with you?’ i.e. ‘What is the use of talking to you?’

86 ko̧w, see N1/12A.

87 sii, ‘away (from the speaker)’ (cf. Bell, § 20).

87–88 oo haddaad . . . karaysaa, ‘if you see the (whole) world falling away from you (at that time), can you put it straight (and bring it back) towards yourself, by yourself alone?’ i.e. when you see that all your chances are disappearing, can you bring them back to yourself, by yourself alone?

88A soo, ‘towards (the speaker)’ (cf. Bell, § 20).

88B to̧osi (v2), to cause someone or something to get up or stand straight or upright; cf. toos (v1).

89A haddaba (uncl.), ‘well, in such a case . . .’. (‘If you can’t stop the world from falling, well in such a case the best thing is to give it a good kick and let it fall properly’.) Cf. N1/8, N4/5B, N16/36B, N20/24.

89B laad -ka, a kick; cf. laad (v1), to kick.

90A ha u ɖaʿdo e, ‘let it fall’, see N6/3B.

90B sa̧ħal -ka, misfortune, bad luck.

91A igu jiifo, ‘lies upon me’, ‘is upon me’.

91B kharrib (v1), to spoil, to ruin, to destroy, to do harm to; cf. Ar. kh-r-b.

91–92 adoo . . . ma aha e, ‘unless you do something harmful to the world’, ‘unless you spoil your chances’, see N8/7A(d).

92A sa̧ħalku Kaa kiʿi maayo, ‘misfortune (bad luck) will not leave you (“get up from you”)’. To understand why ʿIgaal considered it good to act foolishly in his transactions about the dog and the cigar one has to take into account the Somali proverb ‘Bȩlo waa La falaa sidaad mo̧odday ma noqoto e’. ‘Often an evil or reckless action leads to unexpected effects’, i.e. in great danger or in a hopeless situation where there seems to be no way out, a reckless, irrational action may bring better results than any attempts to carry out a wise and careful plan.

92B ʿalooladayg -ga, ‘strength of the stomach’; courage and endurance; cf. ʿalool -sha and adag (A and v4), N10/9A.

92–93 ʿalooladayg waa Ilaahay wȩhelki̧ (a proverb), ‘Courage and endurance are the best gifts from God one can have’. Ilaahay wȩhelki̧ cannot be translated literally.

93 wȩhel -ka, a companion.

23

1A faaliye -ha, see N16/3B.

1B bi̧lkeyd (v1), to test; to try to find out by test, trick, or stratagem whether something is genuine and true; cf. Ar. bi (a)l kayd(i), ‘by trick’, ‘by stratagem’.

2 faal -ka, see N16/12C.

3A jeʿel (wuu jeʿlaa) (A and v4), see N21/20.

3B dadku agrees with jeʿlaa and has SAS without which it would be dadka.

3C waħ, see N19/1F.

3–4 qófkíi wāħ kú yī̧māaddāan bā, ‘every person to whom something has happened’ (lit. ‘every person upon whom something came’) agrees with (tȩgi)ji̧ray and (oɖan)ji̧ray and has SAS without which it would be qófkíi wāħ kú yī̧māaddàan bā.

4A ba (uncl.), see N1/14A(b).

4B isaguu = isaga buu.

4C faali (v2), to divine by means of faal (N16/12C).

5 faaliyaa Soomaalidu, ‘the soothsayer (faaliye) of the Somalis’, i.e. ‘a Somali soothsayer’.

5–6 Faaliyaa Soomaalidu agrees with faaliyo and yi̧ɖaahdo and has SAS without which it would be faaliyaa Soomaalida.

6 ʿaynkaasay = ʿaynkaas bay.

7A ʿaynkaasaa = ʿaynkaas baa.

7B ʿaynkaa iyo ʿaynkaasaa La oɖan ji̧ray, ‘this and that (“that and that”) used to be said’. A soothsayer usually would not say what was going to happen, but would refer to what was already written or said about future events, i.e. what was decreed or predestined by God or Fate. Cf. N1/11C.

8A dadkii y̌oo ɖammi agrees with jeʿlaaday and has SAS without which it would be dadkii y̌oo ɖan.

8B jeʿlaw (v3A), see N21/20.

9 ʿaan -ka, see N2/29.

10 warki̧isii, ‘his news’, i.e. the news about the soothsayer.

10–11 Markaasaa . . . yi̧ɖi. ‘Then the sultan, when he saw how people praised the man, said to himself (thought, decided) . . .’.

11–12 bal . . . hubso, ‘ascertain (about) that man the extent to which his knowledge is genuine’.

12A inta, ‘the amount, the extent (to which his knowledge is genuine)’, see N1/10(a).

12B ʿilmi -ga, knowledge; wisdom; cf. Ar. ʿ-l-m.

12C ga̧aɖsiisan (wuu ga̧aɖsiisnaa) (A and v4), genuine, accomplished; cf. ga̧aɖsii (v2), to cause to reach; cf. ga̧aɖ (v1).

13–14 iyadoo . . . hayo, ‘when people talked (talk) about the soothsayer in the assembly’; for iyadoo, see N8/7A(e).

14A hay (v2), see N17/19A.

14B waħay ila tahay, see N12/7B.

14C inaan = in+the Particle aan; for in, see N1/10(d); for aan, see N1/15B; inaan ninkaasu waħba oqoon, ‘that that man does not know anything’.

15 ħikmad -da, wisdom; knowledge; cf. Ar. ħ-k-m.

15–16 nin ka ħikmad badan, ‘a man wiser than he’; cf. N17/8–9.

16A arag = arkin.

16B ii doona, ‘look for him for me’.

17 su̧’aal (v1), see N15/11A.

18 dee, see N4/5A.

18–19 haddii kale, ‘otherwise’.

19A khaayin -ka, see N4/1B.

19B qoortaan = qoorta baan; see N8/8B.

20 Alla, here: ‘God’, ‘by God’ (an oath); cf. Ar. ’-l-h.

23 bȩlediye -ha, a messenger of a sultan whose duty consists of summoning people before the sultan; cf. Ar. b-l-d.

23–24 waħay . . . doonaan ba, ‘after they had been looking for the man (for some time)’; see N1/13–14.

25 waʿ (v1), to call (an assembly).

26 [shir] (v1), to assemble, to meet for an assembly or council; cf. shir -ka.

27A ma adaa dadka ku yi̧ɖi, ‘is it you who said to the people . . .’.

27B adaa . . . yi̧ɖi. When the Emphatic Pronoun adi (ga) or idin (ka) is the Headword of a Nominal Complex and agrees with a Verb within the same Nominal Complex, it agrees with the 3rd Person Singular Masculine of the Verb and not with the 2nd Person Singular or Plural. The same type of agreement takes place when the Emphatic Pronoun adi or idin is followed by baa, e.g. Adigaa yi̧qiin. You knew; Idinkaa yi̧qiin. You (pl.) knew.

27–28 waħ baan aqaan, ‘I know something’, i.e. ‘I have a great knowledge’.

28 [baq] (v1) = [baqo] (v3c), see N2/8C.

29 ħu̧jaysan (wuu ħu̧jaysnaa) (A and v4), guilty of some offence; cf. ħu̧jo -da; cf. Ar. ħ-j-j.

30 is ka da̧a, ‘leave (excuses or denials)!’

30–31 ɖulka waħa martay, ‘what has passed the country is that’, i.e. ‘the news has passed all round the country that . . .’.

31 maanta ba, ‘also today’ (when deceit, in front of the sultan, would not be possible); for ba see N1/14A(f).

32 garo (Imper. Sg.), ‘know (the answer)!’

33A [ka̧rarrah] (v1), to be perplexed, worried.

33B foororso (v3), see N21/25.

34 annagaa = annaga baa.

35 a̧bwaan -ka, see N16/39–40.

37A ba, see N1/14A(a).

37B anaad = ani+baad.

38A waanan = here: waa+the Negative Particle aan (see N1/15B)+the Subject Pronoun aan.

38B waħba waanan oqoon, ‘and (really) I do not know anything’. The soothsayer was reluctant to divine for the sultan as he was afraid of making a mistake. Even at that time the soothsayer might have had some premonition of his departing power of divination.

39 ɖir go̧o, ‘cut some plants or herbs or leaves from a tree.’ It is a belief among some Somalis that magical powers can be acquired by doing so. A person who does it is called gȩedago̧oye -ha or dirgo̧oye -ha.

40A sannadkan soo soʿdaa wuħuu noqon doono, ‘what this year which comes will become (what it has in store)’.

40B waħaanad = waħaad+the Conjunction na = waħ+the Conjunction na+the Subject Pronoun aad.

41A dee, see N4/5A.

41B waħaad sheegtaa, ‘what you say (the things you say)’, agrees with noqdaan and has SAS without which it would be waħaad sheegto, see N19/1F.

41C ħoolaad = ħoolo baad.

41–42 ħoolaad leedahay, ‘you have animals’ (‘you shall have animals as a reward from me’).

42 qoortaan, see N23/19B.

44A ro̧g (v1), see N16/12D.

44B mooree (v2), to perform the mooro; mooro -da is a horoscope or the preparation of a horoscope by speculating on the results of bead counting in the faal (N16/12C) and on the personal data of the person for whom the horoscope is to be given. It also denotes the calculations written, usually on the sand, by the faaliye (N16/3B) while he prepares the horoscope. This procedure is very complicated and requires special skill.

44C bise, see N1/15G.

44D ba, see N1/14A(b).

44E bȩlo -da, see N 22/77A.

45 soʿotuu = soʿota buu.

46A ʿa̧ay̌ay from ʿay (v1). The root of this verb has a long vowel when it occurs with endings beginning with a vowel.

46B haddana (uncl.), see N6/5(a); haddana implies here that the soothsayer has already once before jumped on his rosary since he began insulting and beating it.

47A miɖ -ka, see N1/1A, but here it means ‘a bead of the rosary’.

47B ka baf sii, to bite off, to break with a sudden cracking noise. An Imitative Expression, see N16/26.

47C intaasu markay ɖaʿduu = intaasu markay ɖaʿday buu, ‘when (all) that had happened (taken place), he . . .’.

48A ku jo̧og (v1), (here) to contain oneself; to stop (doing something).

48B intuu, see N1/10(b).

48C ɖufo (v3c), to pull; here: to draw (a dagger).

48–49 far is go̧oyay, ‘he cut his finger’.

49A kaw, a sound depicting the cutting of his finger.

49B ɖi̧iggaa = ɖi̧igga baa.

49C isa, see N10/5B.

49D shalalalalalaħ, a sound depicting the flowing of blood.

50A u̧rurshay = u̧ruriyay.

50B is ururi, ‘to gather oneself, to collect oneself’, i.e. to make oneself alert and prepared for any emergency; to become alarmed or frightened.

51 [waalo] [(waasha)], to go mad; cf. waalan (A and v4).

52 ɖaʿdaa = ɖaʿday baa.

53A ba, see N1/14A(b).

53B waħaan u ro̧gay, ‘the thing (the question) for which I performed the divination’.

54–55 waa anigaa ʿunsurgu̧uriyay, lit. ‘it is that I who performed the action of ʿunsurgu̧uri’, i.e. ‘I performed the action of . . .’.

55A anigaa = ani (‘I’, ‘me’)+the Demonstrative kaa.

55B ʿunsurgu̧uri (v2), ‘to push away’ the misfortunes foretold by the faal; to try to avert misfortunes so foretold by cursing, beating, or throwing about the rosary and cutting one’s fingers with a knife until blood flows. This is a current practice. Cf. ʿunsur -ta, evil or misfortune foretold by the faal; gu̧uri (v2), to cause someone to move or travel.

55–56 haddana, see N6/5(a).

56A min -ka, one of the sixteen possible combinations of numbers in the faal (see N16/12C).

56B min faal, a min of the faal.

58A maħaw = maħaa u = maħay+baa u.

58B marag -ga, a witness; a testimony.

58C maħaw marag ah, ‘what is it a witness for?’, ‘what does it foretell?’ (this expression belongs to the technical phraseology of the faal). After this question the soothsayer did not answer but performed the faal again. For maħaa (maħay+baa) . . . ah, see N11/5A(a) and (b).

59A ʿaynsane -ha, the name of the min which portends a journey; cf. ʿayn -ka, a strap for saddling camels. This min did not seem to the soothsayer an appropriate answer to the Sultan’s question. Cf. N16/12C.

59B ʿaynsanaa = ʿaynsane+baa.

59C naħdin -ta, fear, sudden fright; cf. naħ (v1), N1/4A.

60 túsbiħīi, agrees with ɖaʿay (‘the rosary fell from the hands of the soothsayer’) and has SAS without which it would be túsbiħíi.

60–61 maħaa ɖaʿay, ‘what happened?’ (not ‘what fell?’).

62 dagaal (v1), to scold, to reprove.

64A wa̧ay̌aa = wa̧ay̌ay baa.

64B ku soo bo̧od, to jump towards someone (to seize him or to attack).

66A gu̧ur (v1), to move house; to depart for another place; faalkii baa iga gu̧uray, ‘the power of divining by faal has left me’. This expression illustrates the strong conviction among the Somalis that all the gifts of God, wealth, happiness, health, wisdom, skill, valour, and so on can be taken away from us at any time.

66B intuu, see N1/10(b).

66–67 sii da̧ayay, ‘let him go away’.

67 maanta maalintii ku toddoba ah, (lit. ‘the day which is seven today’), ‘on the seventh day from today’.

69A dareer (v1), see N14/31.

69B ku̧haan -ka, diviner, soothsayer; cf. Ar. k-h-n.

70 kālá = ka+la, ka, ‘from (the place)’, la, ‘with, on account of (fear)’; cf. kālā, ‘apart’.

71A inuu . . . faɖɖiy̌o ba, ‘after he had kept sitting in the place (the place of assembly)’; see N1/13–14.

71B damboo = dambe oo.

71C ji̧ido (ji̧ita) (v3c), to depart (to drag oneself), to disappear; cf. ji̧id (v1), to pull.

71D mar damboo dadkii kala ji̧itay, ‘later on, when the people departed’; for -oo see N8/7A(b).

72A qaado (v3c), see N16/12B.

72B maɖane -ha, the name of the min which portends nothing; a blank min; cf. maɖan (A and v4) and maɖi (v2); cf. N16/12C.

72C maɖanaa = maɖane baa.

73 ba̧abbaʼshay = ba̧abbiʼiyay from baabbiʼi (v2), see N3/13C.

74 hadba (uncl.), see N17/29A.

74A soʿday, see N13/16A.

74B gȩes -ta, direction; side.

74C ma̧an -ka, consciousness, sense.

75A bad . . . galay, ‘he entered a sea’, i.e. ‘he became perplexed and bewildered’.

75B [ɖuran] [(ɖurma)] (v1c), to babble, to talk nonsense.

75C ahaw (v3A), to be. Unlike ya̧hay, ahaw is a regular verb.

75–76 wuħuu . . . ahaado ba, see N1/13–14.

76A [mi̧yirso] (v3), to recover consciousness; cf. mi̧yir -ka, calm, prudence, equanimity; cf. mi̧yir laʼ, unconscious; cf. mi̧yiri (v2), to act calmly and prudently.

76B naħdinbakayle -ha, the first fright, fear to which one has not yet adjusted oneself. This Compound Noun, in spite of its Article, agrees with the 3rd Person Singular Feminine of the Verb. Cf. naħdin -ta N23/59C and bakayle -ha.

77A [ba’] (v1), see N3/13C.

77B naʿasyow = naʿasyohow, for the suffix -yohow see N2/18.

77C sidanu si ma aha e, ‘this way is not a way (of dealing with the situation)’.

79A go̧w. An exclamation expressing the fear and the disappointment of the soothsayer.

79B maɖanaa, see N23/72B and N23/72C.

80A [ʿaddaw] (v3A), to become white or clear; cf. ʿad (A and v4); cf. ʿaddee (v2).

80B talo ku ʿaddaatay (a common expression), ‘the gravity of the situation became clear to him’.

81A fȩker (v1), see N22/33A.

81B inuu . . . fȩkero ba, see N1/13–14.

82A sharad -da, promise, vow; cf. sharad -ka, a bet, a wager; cf. Ar. sh-r-ţ.

82B inaanan = in+the Particle aan+aan (a Subject Pronoun); for in see N1/10(d); for the Particle aan see N1/15B.

82–84 waa inaanan . . . tȩgin, ‘that I must (shall) not eat . . . speak . . . go . . .’.

83 anoo . . . ma aha e, ‘unless I . . .’; see N8/7A(d).

84A ay -da (pl. ay̌y̌o -ha), an area with many bushes, bush country.

84B ʿidla -da, wilderness, an uninhabited area; cf. ʿid -da and la’ (A and v4).

85A ħuloo = ħulo oo.

85B faɖiistoo = faɖiisto oo.

85C marba (uncl.), approximately the same as hadba N17/29A

85–86 faal aan soo baħayn, ‘a faal which is not coming forth’, ‘a faal which would not (will not) answer the questions put to it’. See N1/15B and N14/27B. Like the Affirmative Present Continuous the Restricted Continuous forms may refer to the present or future time.

85–87 wuħuu . . . ħulo . . . faɖiisto . . . ro̧go . . . go̧oyo . . . mooreeyo ba, ‘after he had been advancing into (the bush country) . . . sitting down . . . performing (the faal) . . . cutting (plants) . . . calculating (the results of the faal) all the time’, see N1/13–14.

86 kolba (uncl.), approximately the same as hadba see N17/29A.

88 haɖaʿ -a, a big tree (of any species) which gives good shade.

89A gȩedkaagan, ‘this your tree’.

89B ba, see N1/14A(g) and (h).

89C mo̧wd -ka, death; cf. Ar. m-w-t.

90A halkaasuu̧ = halkaas buu, ‘there he . . .’; see N1/22A(a).

90B masalle -ha, a prayer mat; cf. Ar. ş-l-w.

91 ɖigo (v3C), as in N1/9B.

92 ho̧y̌o (v3C), see N10/2A.

93A ʿirgu̧duud -da, the time before dawn or after sunset, when the sky is red; cf. ʿir -ka and gu̧duudan (A and v4).

93B kăʿáa, equivalent to kaʿaa y̌oo; cf. N16/8E.

93C fāalīyáa, equivalent to faaliyaa y̌oo, cf. N16/8E.

93D mōorēeyáa, equivalent to mooreeyaa y̌oo, cf. N16/8E.

93E ʿu̧rraafyee (v2), to divine; to perform a rite of divination.

93F ʿu̧rrāafyēeyáa, equivalent to ʿu̧rraafyeeyaa y̌oo, cf. N16/8E.

94 inuu, could be translated here by ‘whether’ (whether the power of faal has returned).

95A mu̧ddo -da, see N16/3A.

95B markii mu̧ddadii maalini ka haɖɖay, ‘when (only) a day was left out of the time (given by the sultan to bring back the answer)’.

95C naf -ta, soul, life; when used with the verb hay (v2) it means ‘fear’, ‘anxiety’, ‘apprehension’; e.g. naf baa haysa, ‘fear holds him’, i.e. ‘he is afraid or anxious’.

95–96A isagoo nafi na hayso, ‘and while fear held him’, ‘while he was full of fear’, see N8/7A(b).

95–96B baa . . . ayuun baa. In this sentence, probably because of its length, baa is repeated and an additional Syntactic Particle (Indicator), ayaa (in ayuun) is introduced.

96A ku talo gal, to decide on a course of action, to determine.

96B ayuun = ayaa uun; for uun see N8/5(e).

97A gȩedkii uu hoos jiifay jirriddiisii, ‘the trunk of the tree under which he sat’; for another possible interpretation of the word jirrid see N8/7C.

97B abris -ka, a serpent, a large snake.

98 is hayso (v3C), to restrain oneself, to contain oneself. In spite of his decision to die under the tree, the sight of the serpent awakened the self-preservation instinct in our hero.

99A qaatay from qaado (v3C), see N16/12B.

99B baar -ka, top; summit; the foliage of a tree; the ground on which the foliage casts its shade; cf. N8/7C.

99C ka soo jȩeso (v3C), to turn so as to face someone or something from a particular place; cf. N6/6 and N11/10B.

99D gȩedka . . . jȩestay. The soothsayer, it appears, ran a few paces from a point somewhere near the trunk of the tree to a point somewhere within the ground under the foliage of the tree. There he stopped and turned to face the serpent. It may be assumed that the tree was very large.

100A mar -ka, see N22/28A.

100B uun (uncl.), see N8/5(e).

100C inta, equivalent to intuu, see N1/10(b).

100D giringiri (v2), to coil, to curl round; cf. giringir -ta, a hoop of a water vessel.

101 saruu = sare u; cf. N6/4A.

103A baq (v1) = baqo (v3C), see N2/8C.

103B is ka, belongs to raw; raw is always used with is ka.

103C rȩbayaa from raw (v1), the root of this verb has the shape rȩb- in all the Continuous forms, in the Infinitive, in the Invariable Negative Forms, in the Negative Imperative and in the 1st and 3rd Person Singular Masculine of the Past Tense (except the Independent Form of the 3rd Person Singular Past Tense).

104A hayga = ha iga.

104B biqin from baq (v1), see N2/8C.

105 waħ yeel, to do something; to do harm.

106–7 nin mas hadlaya arki jiray ma aha, ‘he is not a man who used to see a serpent which speaks’.

107–8 ɖabannadii qabtay. Putting one’s hands on the cheeks is considered as a gesture indicating bewilderment, perplexity, or astonishment.

110A haddaanad hore u ārág, ‘if you have not seen (it) before . . .’.

110B ārág = arkin.

110C ba, see N1/14A(g).

110D árāg, the Imperative Singular.

112A waʿatan (v1), see N8/14.

112B intuu, N1/10(b).

112C ʿabbaar -ka, see N12/11A.

113A intuu, see N1/10(b).

113B ʿiddi -da, nail or finger, claw, a horny tip on the tail of a snake.

113–14 ʿiddidii dabadiisa soo saaray, ‘he drew the horny tip out of his tail’. The horny tip was hidden in the serpent’s tail before he drew it out.

114A soo saar (v1), to draw; to take out; to remove; cf. saar (v1).

114B ħarriiq -da, a line.

114C ħeraga̧al -ka, an enclosure for camels (usually round); cf. ħero -da; cf. -ga̧al in haɖuubga̧al -ka, a milking-vessel for camels.

114D jeeħ (v1), to tear, to draw. The serpent drew a big circle on the ground with his horny tip.

115A intuu, see N1/10(b).

115B ħeradii, ‘the enclosure’ (the circle on the ground). It is an old Somali custom, now very rare, to draw a circle on the ground and to stand in it while taking an oath.

115C inaanan = in+the Particle aan+the Subject Pronoun aan followed by a Negative Invariable Form is a frequently occurring formula in oaths; it may equally well refer to the future, the present, the past, and which it is, is decided by the context. Here it means ‘that I shall not harm you’, cf. N22/62–64; for the Particle aan see N1/15B.

116A adoo, see N8/7A(d).

116B gȩyeysii (v2), to force someone (to do something); to compel.

116C daar (v1), to touch, to lay one’s hands upon, to harm.

116–17 waa Wallaahay oo Billaahay oo Tallaahay. This is the sanctioning part of the oath formula: ‘it is by my God’, i.e. ‘I swear by my God’. Wallaahay, Billaahay, Tallaahay are the Somali counterparts of the Arabic oaths in which the word ‘God’ occurs with three different prefixes (wa-, bi-, ta-) meaning ‘by’. The final -ay which occurs instead of the Arabic ending -i is the Somali Possessive -kay, ‘my’; cf. N23/20.

117 intaa, see N10/10.

119A ɖaartaa = ɖaartay baa.

119B warayso (v3C), see N21/11.

119C laaso (v3C), to exhaust (something); to finish altogether; cf. laas -ka, a shallow well (which can be easily exhausted).

119D laastaa = laastay baa.

120–1 maħaa . . . doontay, ‘what brought you from your country and what do you (did you) want from this our land?’ These words of the serpent suggest that the soothsayer has strayed into the world of spirits or visions.

124A ay̌y̌o -ha, see N23/84A.

124B ay̌y̌ahaan = ay̌y̌aha baan.

126 siin = siin doontaa. The Auxiliary Verb in the Future Tense is often omitted.

131A máy = ma ii.

131B kȩeni = kȩeni doontaa, cf. 23/126.

131C Walaaħawla. An Arabic religious expression relating to the principal tenet of Islam: Ar. Laa ħawla wa laa quwwa(ta) illaa billaahi. ‘There is no majesty and no power except in God.’ Here this expression is used as an oath.

133A qaado (v3C), see N16/12B.

133B háy = ha ii.

136A The prophecy of the serpent is given in the form of traditional geeraar which has been composed for this purpose by Muuse Ha̧aji Ismaaʿiil Galaal. The word order here, as in most Somali poems, is very complicated and differs from that of prose.

136B sa̧baan -ka, time, period; cf. sȩben -ka (the same meaning); cf. Ar. z-m-n.

137A sifee (v2), to explain; to make clear; to unravel; cf. Ar. ş-f-w.

137B sī̧féeyée = sī̧féeyāy é; sī̧féeyāy is an Independent Form of the Past Tense (1st Pers. Sg.); see N1/11B.

138A saanʿad -ka, pl. saanʿado -ha, misfortune, evil deeds; cf. Ar. ş-n-ʿ.

138B ja̧an (uncl.) (this word is always used with some other Noun preceding it), ‘djinns’, ‘of djinns’; cf. Ar. j-n-n.

138C saanʿado ja̧an leh, a vague poetic expression meaning ‘wicked works of djinns’, ‘misfortunes brought about by djinns’, ‘misfortunes’.

139A si̧ddȩedgu̧uro -da, an eighth anniversary of an event. It is a belief prevalent among the Somalis that events have a tendency to repeat themselves on their eighth, thirteenth, fifteenth, and eighteenth anniversary; cf. si̧ddeed, eight.

139B I̧bleys or I̧bliis, the prince of the evil genii; cf. Ar. b-l-s.

139C si̧ddeedgu̧uro I̧bleys ah, a vague poetic expression meaning ‘a great misfortune’ such as might be expected on the eighth anniversary of some other wicked deed done by the prince of evil genii.

140A sa̧wjad -da (this word occurs only in poetry), wife; cf. Ar. z-w-j.

140B weer -ka, the mourning head-dress of a widow (made of white cloth).

140C ħiɖo (v3C), to tie for oneself (the knots by which a robe is fastened), to put on; cf. ħiɖ (v1).

141A gȩesiyaal, pl. of gȩesi -ga; see N18/18A.

141B sadqee (v2), to kill animals during a feast and to give a part of the meat to the poor as the alms prescribed by Islam. Here this word is used in the sense ‘to slaughter’ only; cf. sadqo -da, the action of sadqee; cf. Ar. ş-d-q.

142A soof -ka or foof -ka, domestic animals; livestock.

142B ɖaʿaayo, an alternative form of ɖaʿayo (Subjunctive Continuous).

143A so̧obir -ka (a poetic word), a strong young man, a champion, a good fighter.

143B ha̧ad -ka, birds of prey (collectively).

143C gi̧g (v1), to peck, to tear bit by bit.

143D gi̧gaayo, an alternative form of gi̧gayo, cf. N23/142B.

144A saadi (v2), to portend.

144B bȩlaayo -da, see N12/1A.

145 saadaal -sha, bustle; busy preparations; excited activity.

146A sa̧maysay, 3rd Person Singular Masculine Past Tense, Independent Form (N1/11B) of samayso (v3C) to make for oneself.

146B ʿolaad -da, war, fighting; cf. ʿol -ka, N1/3A.

147A warmo -ha, pl. of waran -ka.

147B [sa̧wirow] or [sa̧awirow] (v1B), to become blunt; cf. sa̧awir -ka or sa̧awir -ta, bluntness of edge.

148A soofayso (v3C), to sharpen for oneself; cf. soofee (v2), to sharpen.

148B so̧ofaysay, 3rd Person Singular Masculine, Past Tense, Independent Form (N1/11B) of soofayso (v3C).

149 [qarayso] (v3C), to become fat and strong. The stallions (steeds) would be made fat and strong in preparation for war.

150A sitaaʿo (v3C), to saddle, to harness for oneself; cf. sitaaʿ (v1), to saddle, to harness.

150B si̧taaʿay, 3rd Person Singular Masculine Past Tense, Independent Form (N1/11B) of sitaaʿo (v3C).

150C ro̧gaal -ka, battle, encounter, skirmish; cf. ro̧g (v1).

151A sibraar -ka, a leather bottle; a waterskin.

151B [qo̧llojow] (v1B), to become dry, to shrivel; cf. [qallal] (v1), to become dry; cf. qallaji (v2); cf. qallalan (A and v4).

152A si̧ddayso (v3C), to furnish with a handle for oneself; cf. si̧ddee (v2), to furnish with a handle; cf. si̧dde -ha, a handle, a carrier; cf. si̧d (v1), to carry.

152B si̧ddaysay, 3rd Person Singular Masculine Past Tense, Independent Form (N1/11B) of si̧ddayso (v3C).

154 su̧ul (v1), to run away; to disappear; cf. Ar. z-w-l.

155 seef -ta, see N8/8A.

156 ba (uncl.), see N1/14A(a) and (h).

157A ʿiyoon (uncl.), soon.

157B gu̧luf -ka, an attacking force; a throng of warriors.

157C so̧ogan (wuu so̧ognaa), (A and v4) very fierce and determined; setting out without provisions and counting entirely on looting for subsistence.

158A si̧igaduu = si̧igada uu.

158B kiʿinaayo, an alternative form of kiʿinayo, see N23/142B

159A subħaana’allayso (v3C), to say one’s prayers, to say, in Arabic subħaan Allaah(i), ‘glory (be) to God’.

159B ka subħaana’allaysan, equivalent here to ka subħaana’allaysan doonto, ‘against which you will say your prayers (i.e. against the dust which the warriors will raise)’, ‘against which you will invoke God’s help’; cf. N23/126.

160A ku saabi (v2), to put (a vessel) into a basket-frame; cf. saab -ka, a basket-frame for carrying or hanging vessels.

160B [gu̧luf is ku saabi], to prepare and to launch an attack; cf. a similar expression [ʿol is gȩli] to make war on.

160C The translation of the poem is given below. Words in italics do not correspond to any Somali words in the poem and have been inserted to make the translation clear.

‘(136–44) I have deciphered the secrets of the time which is coming. Listen to me: It is the time of the evil deeds of the djinns and the eighth anniversary of Iblis which, portending, tells of a wife putting on a mourning headdress, of brave men slaughtered, of flocks which will be looted, of sturdy warriors at whose bodies the birds of prey will peck, and of evil. (145–52) Men have made themselves ready for the turmoil of warlike preparation and for fighting. They have sharpened for the battle the spears which had become rusty. They have harnessed their fatted horses for an affray. They have furnished with a handle the waterskin which had become dry, against thirst. (153–60) And whatever you might do, whether you sleep or run away or take your sword out of the sheath against it, soon fierce men will launch an attack. Against the column of dust which it will raise you will say your prayers in awe.’

162A intuu, see N1/10(b).

162B u du̧ʿee (v2), see N1/8–9.

162C balaw yi̧ɖi, ‘he rushed away’; an Imitative Expression; see N16/26.

162–3 wuħuu . . . ordo ba, ‘after he had run and run continuously’, see N1/13–14.

162–8 Wuħuu . . . La arkay. This rather long sentence could be translated as follows: After he (the soothsayer) had run and run continuously (for some time), and while the inhabitants of the village were meeting in the assembly and while people were saying, ‘The appointed time has passed, where has so and so (the soothsayer) gone?’ and while some men were saying, ‘Well, perhaps he failed to know (to find out anything about the answer) and ran away’, and while some men were saying, ‘Today is the last in the appointed period, but let us (wait and) see till the evening’ and when it was late afternoon, people saw a cloud of dust. (The main clause of the sentence is given in italics.)

163A dȩgmadii y̌oo shiraysa oo La leeya̧hay, ‘while the inhabitants of the ‘dȩgmo’ were meeting in the assembly and while people (in the assembly) said . . .’; for dȩgmadii y̌oo see N8/7A(a) or (b).

163B dȩgmo -da, see N1/14B, here: ‘inhabitants of the dȩgmo’.

163C [shir] (v1), see N23/26.

163D leh (Irr. A and v4), here means ‘speaking, saying’.

163E mu̧ddo -da, see N16/3A.

164 ɖāmmáatāy is the 3rd Person Singular Feminine Past Tense, Independent Form, see N1/11B.

165 malaa, see N14/16B.

166A maantaa = maanta baa.

166B maantaa mu̧ddadii ugu dambaysa, ‘today is the last (day) in the period (which the soothsayer was given by the sultan in which to find the answer)’.

167A ɖawr (v1), to look; to look at; to wait.

167B ɖawrro = ɖawrno.

167C ʿasar gaaban, late afternoon.

167D ayuun = ayaa+uun; for uun see N8/5(e).

168 si̧igo -da. The soothsayer ran so fast that he raised a cloud of dust.

169A ordayoo = ordaya oo.

169B geeraar (v1), to sing, to recite or to compose a geeraar.

170A [jaynaf] (v1), to have cracked and scaly lips as a result of thirst.

170B [su̧uɖow] (v1B), to become lean, gaunt, emaciated; cf. suuɖ -ɖa, gauntness, leanness.

170C qa̧daad -ka, the back part of the skull.

170–1 inɖuu . . . jȩedaan, ‘the eyes (his eyes) were (are) drawn back towards the back of the skull’, i.e. he had sunken eyes. (This does not mean that the pupils of the eyes were turned backwards.)

171 nin aan, is usually pronounced nim aan; for the Particle aan see N1/15B.

171–2 e aad siduu ya̧hay yaabto, ‘and at whose state you (would) marvel’ (lit. ‘and at whom how he is you are astonished’).

172 [shaamarreer] (v1), to be very greatly surprised.

173A gaʿanqaad -ka, a handshake; cf. gaʿan -ta and qaad (v1).

173B sidii ʿa̧dadu ahayd. There is a special way of shaking hands with a sultan. One covers one’s hand with the hem of one’s robe and then shakes hands with him through the cloth.

173C sūldáankíi does not agree with ɖuftay. If it did it would be sūldáankīi. ‘Then he, the soothsayer, shook hands with the sultan.’

173–4 ku ɖufo (v3C), here: to give (a handshake).

174A iyadoo, see N8/7A(e).

174B ɖȩganyu̧ugso (v3), to listen very attentively; cf. ɖȩg -ta and nyu̧ug (v1).

174C ɖȩganyu̧ugsanayoo = ɖȩganyu̧ugsanayo oo.

175A Tolow (an oath), ‘Oh (my) tribe!’ ‘By (my) tribe’; cf. tol -ka, the bond of tribal kinship, tribe and the Exclamation suffix -ow, see N1/4B.

175B oɖan is equivalent to oɖan doonaa; cf. N23/126.

175C ku ɖufo (v3C), here: ‘to sing or recite (a poem)’.

176A sarar -ta, the lower three ribs (on both sides) of a person.

176B sararta ka dillaaʿ, to burst out of the (lower) ribs; to be very excited.

176C ku soo bo̧od, see N23/64B.

177 keħeeyoo = keħeeya oo.

178 gool -sha, a fatted she-camel; cf. gool -ka, a fatted castrated he-camel; cf. gool -sha, a lioness.

179A sūldáankīi agrees with diray and yi̧ɖi, but rág does not; if rág agreed with these verbs it would be rāg and if sūldáankīi did not agree with them it would be sūldáankíi.

179B maroo = mara oo.

180A maanta maalinta ku si̧ddeed ah, ‘(on) the eighth day from today’; cf. N23/67.

180B waynoo = waa inoo, ‘is to us’, i.e. ‘we have’.

182 qa̧biil -ka, a tribe; a section of a tribe; a group of tribes living together in alliance or confederacy; a nation. This word differs from tol -ka whose principal meaning is ‘the tribal bond’, ‘the bond of loyalty and mutual help’ among the members of the same tribe. We can say qa̧biilkii y̌oo ɖan baa wada shiray, ‘the whole tribe met in an assembly’ but not tolkii y̌oo ɖan baa wada shiray; cf. Ar. q-b-l.

182–3 qa̧biilkii . . . maqnayni has a SAS, without which it would be qa̧biilkii . . . maqnayn; for aan, see N1/15B.

184A sȩben -ka = sa̧baan -ka, see N23/136B.

184B walbaan, see N18/16.

185A naaħso, to fatten; to fatten so as to make strong (an animal) for oneself; cf. naaħ (v1).

185B ɖo̧wayso (v3C), to cause to be near or to bring near for oneself; cf. ɖo̧wee, to cause to be near or to bring near; cf. ɖo̧wow (v3A); cf. ɖo̧w (A and v4).

185C warmaa, see N23/147A.

185D soofayso (v3C), see N23/148A.

186 inta, equivalent here to intay, see N1/10(b).

188A diyaarso (v3), to make ready, to prepare; cf. diyaar (uncl.).

188B korjo̧og -ga, reconnaissance, patrol; cf. kor -ka, top, summit, and jo̧og (v1).

189A [go’] (v1), see N8/1A.

189B aqalki̧isii ka go’ay, ‘was cut off from his hut’, i.e. abstained from sleeping at home. It is a Somali custom that warriors when in readiness for march or battle abstain from sleeping with their wives.

189–90 raggii korjo̧ogga Loo diray, ‘the men who had been sent on reconnaissance’.

190 ɖambaal -ka, message, mail, letter.

191A waa Layna hayaa = waa La ina hayaa, ‘people hold us’, ‘we are held’, i.e. ‘we are attacked’.

191B boob (v1), to seize quickly, to snatch.

192A guro (v3C), to pick up, to collect for oneself; cf. gur (v1), to pick up, to collect.

192B Alla, see N23/20.

192C barqo -da, the early part of the morning, approximately between 7 a.m. and 10 a.m. Barqo yar is the earliest part of that period.

192D [foof] or [soof] (v1), to come out of an enclosure to graze. In spite of the war the flocks were let out of the enclosure to graze. This is quite natural, as the flocks usually depend entirely on grazing and no fodder is brought to them in the enclosures.

193A gu̧uto -da, a large crowd of warriors; a horde.

193B ʿa̧maaryaley (uncl.) (usually preceded by gu̧uto and followed by ah), variegated, of different colours, motley.

193C weerar -ka, see N1/15E.

193D qa̧mash, a sound depicting the noise made by the attacking force.

194A qa̧biil -ka, see N23/182.

194B di̧gniin -ta, see N1/15A.

194C qab (v1), see N16/1B.

194–5 kala hoos kaʿ, see N1/16A.

195A minɖaa (uncl.), see N21/17, but in this context minɖaa is used in a sense somewhat similar to bise N1/15G.

195B du̧ulaa = du̧ulay baa.

195C inta, see N1/10(b).

195D kaw ka sii, to beat; to defeat (Imitative Expression, N16/26).

195E inta kaw Laga si̧iyay, ‘as people (the sultan’s subjects) beat them (the attackers)’ or ‘after people had beaten them’.

196A baqe -ha, retreat; cf. baqo (v3C) and baq (v1), N2/8C.

196B sidii baqe Loogu wa̧day, ‘as people (the sultan’s subjects) drove them in retreat’; for wa̧day see N5/4B.

196C meel baas Laga tuuray, ‘people (the sultan’s subjects) drove them (the attacking force) to a distant place’.

196D baas (uncl.) (always preceded by a Noun, Demonstrative, or Article), evil; bad; very distant.

196E ka tuur, to throw away into or to; to drive away to or towards.

197 markii . . . dambaysay, ‘when that happened and when a short period (of peace) followed . . .’.

198 haddana, see N6/5(a).

199 gabbai -ka, see N21/7D.

200A wa̧a -ga, see N10/3B.

200B [bȩri] (v1A and C), see N10/3C.

200C ba, see N1/14A(b).

200D gu̧luf -ka, see N23/157B.

200E [gu̧luf is gȩli], to attack, to make war; cf. N23/160B.

201A [ʿeeryoon] [(ʿeeryooma)] (v1), to be covered with mist; to be in a state of panic and chaos; cf. ʿeeryaamo -da.

201B jiif -ka, lying down; sleeping, rest; cf. N9/1A.

201C jo̧og -ga, staying at home; rest; cf. jo̧og (v1), jo̧oji (v2), and jo̧ogso (v3).

201D ba, see N1/14A(b).

201E di̧id (v1), to refuse, to refrain from.

201–2 Markaasaa qā̧biilkīi gu̧lufkii gala ba jȩbiyay, ‘Then the tribe (of the sultan) defeated every attacking force which entered (invaded them)’. For ba see N1/14A(b). qā̧biilkīi agrees with jȩbiyay and has SAS without which it would be qā̧biilkíi.

202A ku Alla (uncl.), any, whatever, whichever; cf. Ku Alla kaad aragto ba baadida wȩydii, ‘Ask any person (man) you see about the lost property’. Tu Alla taad aragto ba baadida wȩydii, ‘Ask anyone (any woman) you see about the lost property’. ʿEel Alla ʿeelkaad tagto ba du̧kaan ka ɖigo, ‘Set up a shop for yourself in any oasis (place where there is a well) you may go to’. These idiomatic sentences are very difficult and obscure from the point of view of grammar.

202B Ku Alla kuu saaraa na li̧b helay, ‘But whatever (expedition) they (the sultan’s tribe) sent out (put on), it won a victory’.

203 u qaroomee (v2), to prepare (for an emergency); to organize; to make plans (for a particular situation).

205 daadduufi (v2), to destroy.

205–6 qa̧biilkii suldaanku ahaa, the tribe to which the sultan belonged (which the sultan ruled). The A and v4 ah often means ‘belonging to’, ‘being one of’ (a group); cf. N13/9A.

209 ninyohow, see N2/18.

210A mafsuud (uncl.), pleased with; cf. Ar. b-s-ţ.

210B kadin -ka, a herd (of camels only).

211A ħero -da, a herd (of sheep and goats only).

211B faɖɖi -ga, a herd (of cattle only).

211C wȩgen -ka, a herd (of horses only).

212A qaado (v3C), see N16/12B.

212B abaalgu̧d -ka, see N13/1B.

213 kaħayso (v3C), see N19/25B.

214A ʿabbaar -ka, see N12/11A.

214B ballankay = ballanka ay, ‘the agreement which they (himself and the snake) . . .’.

214C maskii, is equivalent here to maskii iyo isagu.

214D ɖigo (v3C), to put for oneself; here: ‘to make for oneself’.

217A wa̧naag -ga, goodness; good quality; cf. wa̧naagsan (A and v4) and wa̧naaji (v2), to make or do something well.

217B sidaaaaaa = sidaa, ‘in that way’. Here the narrator would show by intonation, gestures, or facial expression how the soothsayer looked, greedily, at his newly acquired wealth.

217C ʿiriq -a, a vein, a nerve which is believed to control certain emotions or desires. When a particular nerve is active (the verb ɖaqaaq is used) it influences the behaviour of the person: there are many nerves of this kind: ʿiriqa dagaalka, the nerve of pugnacity; ʿiriqa ʿaashaqa, the nerve of love; ʿiriqa baqdinta, the nerve of fear. There is no general agreement about the actual place of these nerves in the body. Cf. Ar. ʿ-r-q.

217D leħejeʿlo -da, see N18/19; ʿiriqii leħejeʿlada, the nerve in which the love of property is said to be localized.

218A uu, ‘he’ (the soothsayer).

218B haatan (uncl.), see N12/7A.

218C quruħdaa, ‘(all) that beauty’.

219A naʿas naʿas ɖalay, ‘fool whom a fool begot’, i.e. ‘a great fool’.

219B intaad = inta aad; inta is used here in the sense of ‘instead of’.

220 daallin -ka, see N8/3.

221A [gȩbi -ga], (used only with the Possessives) all of . . ., completely; altogether.

221B ba, see N1/14A(b); ba gives here additional emphasis to the soothsayer’s plan to destroy completely, to annihilate the serpent.

221C la baħ, to take (cf. la kaalay, to bring); kala baħ, to take (something) out of something.

222A intuu, ‘after he . . .’, ‘as he . . .’, see N1/10(b).

222B ʿiidan -ka, (coll.) servants; slaves; labourers.

222C ɖiibo (v3C), to hand in; to give (for oneself), to entrust; cf. ɖiib (v1).

223A doono (v3C), to want for oneself; to seek for oneself; cf. doon (v1).

223B máskíi, does not agree with doontay (‘. . . he sought the serpent’). If it were Markaasuu máskīi doontay the meaning would be: ‘Then the serpent sought him (her, it, them).’

224A inuu sii soʿdo ba, ‘after he had been walking (for some time)’, see N1/13–14.

224B maskii y̌oo halkii hu̧rduu yimi, ‘he came to the serpent, while it slept in the (usual) place’; see N8/7A(b).

224C hu̧rduu = hu̧rda buu.

225A ta̧ag (v1), to raise, to cause to stand; cf. N16/19 and N16/24C.

225B qoor -ta, see N8/8B.

225C hadduu, ‘when he . . .’.

226A Ku = ku (the Preposition).

226B dareen (dareema) (v1), to notice, to see, to suspect.

226C mo̧oyaan e (mo̧oyaane) (uncl.), here: ‘I don’t know’.

226D wuħuu dareemay mo̧oyaan e, ‘I don’t know what he (the serpent) noticed’, i.e. ‘I don’t know what wakened the serpent’.

226E miliq yi̧di, (Imitative Expression, see N16/26) ‘he ran away’; ‘he rushed away’.

227 kayn -ta, thick vegetation, thick bush, thick forest.

227–8 halkii masku madaħa ka qaaday, ‘the place from which the serpent took his head’.

228 kaɖ, a sound depicting the falling of the sword on the tree-trunk.

229A gaʿantaa = gaʿantaadu.

229B [go’] (v1), see N8/1A; gó’dāy is the 3rd Person Singular Feminine Past Tense, Independent Form (see N1/11B).

229C gaʿantaa gó’dāy, ‘may your hand wither (die)’. The soothsayer cursed himself, which is in accordance with the Somali usage in such circumstances. Note that the Past Tense is used; see N1/11C.

229D háddùu = háddā bùu, ‘now he . . .’; cf. hāddùu, ‘if he, when he . . .’.

229E háddùu soo bó̧odāyáa, ‘now he will jump (towards you)’.

229F bó̧odāyáa, equivalent to bo̧odayaa y̌oo: see N16/8E.

229G wiɖiiɖi -ga, fury; a sudden paroxysm of anger.

229H wiɖiiɖiguu = wiɖiiɖiga buu.

229–30 wiɖiiɖiguu . . . ɖigayaa, ‘in (his) fury he will make out of you two (halves) equal to each other’; i.e. ‘he (the serpent) will cut you in two equal halves in his fury’. For ka ɖig see N1/11A.

230–1 ʿagaa waħ ka day, to run quickly.

231A day (v1), to look at, to examine. The root of this verb has the shape dȩy̌- in all the Continuous Forms, in all the Invariable Negative forms, Negative Imperative, and the 1st and 3rd Person Singular Masculine of the Past Tense.

231B babbabbabbabba. The sound depicting the noise made by running feet.

231C wuħuu sii ordo ba, see N1/13–14.

231D isagoo, see N8/7A(a) or (b).

231E ɖegaɖabad -ka, a person or persons running away in sudden panic.

232 ħoolii iyo ʿiidankii y̌oo sii soʿda, ‘the flocks and the servants while they were marching (in the same direction as himself; i.e. away from him)’; see N8/7A(b).

233A ʿagta ɖulka uga go̧o, to cause to run or move quickly, to drive (animals) quickly.

233B go̧oyoo = go̧oyay oo.

233C qiħi (v2), to take people or animals out of the reach of an approaching enemy, to make them run away from the enemy; to evacuate; cf. qaħ (v1), to run away from the approaching enemy.

234 nabad tag, to go to a safe place; to reach safety; cf. N6/11C.

235 mu̧ddo -da, see N16/3A.

236 istareeħ (v1), to be contented, to rest, to enjoy oneself; cf. Ar. r-w-ħ.

237 Suldaankii baa noo soo kaa diray. ‘The sultan has sent us for you (to fetch you)’; kaa is used here instead of Ku. In a sentence in which an Object Pronoun has already once occurred, kaa is used instead of Ku and ki̧in instead of idin; kaa and ki̧in are identical in shape with the corresponding forms of the Possessive (without the Article). Cf. Suldaankii baa noo soo ki̧in diray, ‘The sultan has sent us for you (pl.)’.

238 muħuu ii do̧onayaa, ‘what does he want me for? Why does he want me?’

239A mo̧oyi (uncl.), the same meaning as N23/226C.

239B mmmmmmmm. The sound which the soothsayer made, expressing his anxiety and suspicion.

239C inta, equivalent here to intuu; see N1/10(b).

240A a̧mmus, 3rd Person Singular Masculine Independent (Short) Form, Past Tense; see N1/11B.

240B yoo. Note that the yoo form of the Conjunction oo is used after 3rd Person Singular Masculine Independent Form, Past Tense, unless such a form already ends in -y.

240C fȩker (v1), see N22/33A.

240D fȩker, 3rd Person Singular Masculine Independent (Short) Form, Past Tense; see N1/11B.

240E yí̧ɖī, 3rd Person Singular Masculine Past Tense, Independent Form. This form differs from the corresponding dependent forms yī̧dī and yī̧dí only by tone.

240F tolow, see N23/175A.

240–1 maħaa suldaankii maanta Kuu do̧onayaa, ‘What does the sultan want you for today?’

241 kaʿoo = kaʿay oo.

242A mari (v2), to cause to pass; to cause to move along; to smear; cf. mar (v1) and marso (v2) to smear for oneself, to medicate.

242B marsha = mariya.

242C ina marsha, ‘let us (all) go’, ‘let us all march’; see N8/18.

243A inay soo soʿdaan ba, ‘after they . . .’, see N1/13–14.

243B suldaankii y̌oo shirkii fa̧ɖɖíy̌ay, ‘(they came to) the sultan, while he was sitting in the assembly’; see N8/7A(b).

244 intuu, see N1/10(b).

245 warayso (v3C), see N21/11.

246 Kuugu = here: Ku+ugu = Ku+u+u. This assumption can be supported by the following examples:

246–7A nabad gȩli, ‘to cause to enter peace’, i.e. to save; cf. N6/11C.

246–7B waa adigii . . . gȩshay, ‘It was you who . . .’; for the agreement between adigii and gȩshay (gȩliyay) see N23/27B.

249A foororso (v3), see N21/25.

249B waħaasaad = waħaas baad.

250 iigu, cf. N23/246.

251 sow . . . ma aha, ‘Did not the power of the faal leave me?’ for sow see N1/12B(c); for the constructions with tii see N8/15–16.

252A ħa̧ashaa lilla (an exclamation), ‘God forbid’; cf. Ar. ħaashaa lilla (lillaahi) with the same meaning.

252B waadigii = waa adigii.

253A ba see N1/14A(f).

253B waħaa ha ku hadlin aan LaGaa maqlayn, becomes clearer if we transpose the order as follows: waħaa aan LaGaa maqlayn ha ku hadlin, ‘don’t say those things (that thing) which people will not hear from you (which people will not believe)’.

253C aan, see N1/15B.

253D maqlayn, see N14/27B; cf. N23/85–86.

255–6 ballan waynoo sidȩennii, ‘an agreement (an arrangement) for both of us is according to our way’, i.e. ‘there is the same agreement between us as before: good reward for the answer and beheading for failing to bring it’. For waynoo see N23/180B.

257 talo ku ʿaddaatay, see N23/80B.

258 siduu, see N6/8.

259–60 dib ji̧r, to stay behind; to spend the night in a desolate place away from any human dwellings.

260A kuudud (v1), to remain sitting, thoughtful and perplexed, to crouch; cf. kuududi (v2), to cause a person to do so; cf. kuududso (v3), to sit down and become thoughtful and perplexed, to crouch (when one was in a different position or attitude before doing so).

260B siduu . . . bȩryay, ‘as he sat perplexed in the place (the assembly ground) the dawn came’.

261 wuħuu tashado ba, ‘after he had been considering (the matter) all the time . . .’, see N1/13–14.

262A maad . . . ta̧gtid, see N8/6–7.

262B qoomammo -da, apology; repentance; contrition; cf. qoomammee (v2), to apologize, to repent.

262C garawshiinyo -ha, apology; sympathy.

263A [ba’] (v1), see N3/13C; here it means ‘to repent’, ‘to be ashamed of what one has done’.

263B ba’oo = ba’ay oo.

263C [ho̧og] (v1), to repent; to feel ashamed of one’s actions.

263D waan Kugu ba’oo Kugu ho̧ogay. This is a formula of apology: ‘I feel ashamed of myself for what I have done to you.’

264A tii y̌oo kale, ‘a similar one’ (a similar misfortune, i.e. inability to find the answer for the sultan and the prospect of being beheaded).

264B ka saar, to save, to relieve, to free.

264C ku da̧aso (v3C), to decide, to determine.

264D da̧astoo = da̧astay oo.

265A du̧rduri (v2), to run.

265B jiif (v1), see N9/1A.

265C jiifuu = jiifa buu.

265D maskii y̌oo halkii jiifa, ‘(he went to) the serpent while it was lying in the (usual) place’; see N8/7A(b).

265–6A ʿalaaʿal (v1), to reproach oneself; to moan.

265–6B isagoo ʿalaaʿalaya oo o̧y̌aya oo leh, ‘he (the soothsayer, went to the serpent) reproaching himself, crying and saying . . .’; see N8/7A(a).

266A leh (Irr. A and v4), see N23/163D.

266B masyohow, for the suffix -yohow, see N2/18.

266–7 si ħun u gal, to treat someone badly; cf. si wa̧naagsan u gal, to treat a person well.

267A meel kaga ɖaʿ, to treat someone badly; to harm someone (this expression is used in apologies, admitting one’s fault).

267B Kaaga = here: Ku+kaga.

267C waʿad -ka, see N8/14.

267D fur (v1), here: ‘to break (a promise or pact)’.

268A u ɖaaf, to pardon, to forgive.

268B qu̧nsur -ka, ocean; deep water; great difficulty.

269 ga̧hgahgahgahgahgah. The sound imitating the laughter of the serpent.

269–70 waaryaahee = waar, an Exclamation used in addressing men.

270A waa ninka, this expression does not mean here ‘it is the man’ but is used in the sense ‘look here, man’ expressing the sarcasm of the serpent. Cf. N19/16A.

270B ri̧do (ri̧ta) (v3C), to throw for oneself; cf. ri̧d (v1).

270C taadii ri̧datay, ‘you have thrown yours’ (this expression is probably taken from a spear-throwing game), i.e. ‘you have done your turn (in this game between us), now it is my turn’.

270D ħag -ga, direction, place, position, ħag Alla, ‘God’s position’, i.e. God’s authority (God’s rule over all that happens in the world).

270E Allaanan = Alla baanan = Alla baa+(the Conjunction) na+(the Subject Pronoun) aan.

271A ka, here can be translated by ‘by’, ‘through’.

271B [noolaw] (v3A), to be alive, to survive; cf. nool (A and v4), alive.

271C noolaadee = noolaaday e.

271D waħba iila ma aad haɖin, ‘you did not remain behind with anything for me’, i.e. ‘you did not leave anything undone to kill me’.

271E ha yeesho e, see N7/10A.

272A haddaan, equivalent to haddii aan if not; unless; for aan see N1/15B.

272B [roonaw] (v3A), to be better than; cf. roon (A and v4) N21/31B.

272C haddaan . . . do̧’o, ‘unless people are better than one another rain will not fall’, i.e. ‘unless one party is ready to show more good will than the other, reconciliation (with its blessings) never comes’.

272–3 hor I̧laahay, ‘before God, for God’s sake’. Forgiveness is considered a very important virtue among Moslems.

273A ʿaawin (ʿaawima) (v1) = ʿaawi (v2), to help.

273B waasaan = waan se = waa+se+(Subject Pronoun) aan.

275A This poem (a gabay) has been composed by Mr. Muuse Ha̧aji Ismaaʿiil Galaal.

275B ku̧haanyow = ku̧haanyohow, for the suffix -yohow see N2/18.

275C dadki̧innaa = dadki̧inna baa.

275D arlo -da, see N19/22B.

275E ugu daw gal, to use someone or something as an instrument of bringing misfortune upon someone. This expression is used when speaking of God, and even when it occurs with La, there is an implied reference to God. The expression implies that God chooses people or things as tools of carrying out His decrees. E.g. Ninkaasaa I̧laah noogu daw galay, ‘God has used that man as an instrument for bringing misfortune (or suffering) upon us’. Cf. daw -ga and gal (v1).

275F dadki̧innaa . . . galay. There is a conviction among some Somalis that bloodshed, particularly the killing of one’s kinsmen or innocent people, and any other heinous crimes, bring drought upon the land. Bloodshed among men brings drought, because of which all the other inhabitants of the earth, including the serpents, have to suffer. The serpent laments over the wickedness of mankind and the wickedness of the soothsayer in particular.

276A idinkaa = idinka baa. Idinka agrees here with ro̧gay (3rd Person Singular Masculine), see N23/27B.

276B dihiyo = daho iyo.

276C dah (v1), to butcher (meat), to cut meat into pieces.

276D dooħ (v1), to stab, to disembowel.

276E ro̧g (v1), in addition to its more common meanings this word also means ‘to invent’.

276F idinkaa . . . ro̧gay, ‘you invented that people should butcher one another and (the word) “stab”’.

277A dabkaad = dabka aad, ‘the fire which you . . .’ (‘the fire of war which you . . .’).

277B o̧loli (v2), to cause to blaze, to set ablaze; cf. o̧lol (v1), to blaze.

277C uumiye -ha, any creature of God, any living being; cf. uun (v1), to create.

277D jeeħ -a, a half; portion; cf. jeeħ (v1).

277E di̧lay. The serpent refers to the past and future misdeeds of mankind.

278A dagan (wuu dagnaa) (A and v4), here: helpless; in need of help.

278B naf -ta, life; peaceful life with other people; co-operation; cf. N21/15B, N21/15–16, and N23/95C.

278C da̧awo -da, a voluntary agreement by which a group of men promise to help one another and according to which they ‘pool’ together their resources and property. An agreement of that kind is usually concluded between members of the same tribe; cf. da̧awayso (v3c), to enter into such an agreement.

278D jeʿeshi̧in = jeʿeshi̧hiin, see N21/20.

279A ninkays = ninka aa is = ninka aad is.

279B daakhil (v1), to be on intimate terms with, to be very friendly with; cf. Ar. d-kh-l.

279C maalintaad = maalinta aad, ‘the day when you . . .’.

279D dalagsan (A and v4), in need; in a sorry plight.

279E dalagsanti̧in = dalagsanti̧hiin.

279F baaho -da, need, want, lack; cf. N15/35.

279G maalintaad dalagsanti̧in baaho, in prose it would be maalintaad baaho la dalagsanti̧in, ‘the day when you are in a sorry plight with want’.

280A daʿfaal -ka (rare word), fulfilment, achievement.

280B goortaa, equivalent to goortaad = goorta aad.

280C u danee (v2), to bring advantage or profit to someone; to assist; to take into account someone’s interests; cf. dan -ta, N7/10C.

281A dūmisāy, 2nd Person Singular Independent Form, Past Tense, see N1/11B.

281B waʿad -ka, see N8/14.

281C waʿadkaad = waʿadka aad.

281D gashiyo = gashay iyo.

281E da̧anyo -da (a rare word), truce; pact. The serpent refers to the time when they both, upon their first meeting, swore that they would not harm one another.

282A di̧bindaabyo -da, annoyance, trouble (given to others).

282B bani A̧adan, see N21/50B.

282C [a̧afee] (v2), to destroy, to devastate, to spoil; cf. [a̧afow] (v1B) to be destroyed, devastated, spoilt.

282D a̧afayn, equivalent to a̧afayn doonta; cf. N23/126.

282E di̧bindaabyo . . . a̧afayn e, ‘evil actions of the children of Adam will devastate the whole world’.

283A di̧bin -ta (pl. di̧bno -ha), a lip.

283B leeday = leedahay (leh+tahay).

283C daarran (A and v4), meaning; intended.

283D di̧bnaha . . . daarrana e, ‘what you say with (from) your lips is not intended by you in the heart’, i.e. ‘you are hypocrites’.

284A diiq -a, a narrow and uncomfortable position or place; distress; cf. Ar. ḍ-y-q.

284B adoo diiq ku ji̧ra, ‘(I rescued) you when you were in distress’; see N8/7A(b).

284C dabin -ka, trap, snare. The serpent refers to the hopeless situation in which the soothsayer was when he could not find the answer to the sultan’s question.

284D ka saar, see N23/264B.

285A ee, equivalent to the (Conjunction) e.

285B abaal -ka, see N13/1B.

285C door -ka, a part of; a certain amount of.

285D dȩrejo -da, profit; benefit; favour; honour.

285E eeg (v1), here: ‘to expect’.

285F ȩegaayay, an alternative form of ȩegayay (Past Tense Continuous).

286A taan = ta aan, for constructions of this type see N8/15–16. The serpent received from the soothsayer (a blow with) a sword furnished with a handle, instead of the expected reward.

286B da̧miin -ka, a fool; a stupid, heartless person; for -yow see N23/275B.

286C magli -ga, a sword.

286D daaban (wuu daabnaa) (A and v4), furnished with a handle; cf. daab -ka.

287A di̧g -ta, the sound of a heavy object falling upon something hard.

287B seef -ta, see N8/8A.

287C si̧igadii, ‘the dust which rose when the sword hit the tree’.

287D daar (v1), see N23/116C.

287–9 Di̧gtii . . . yi̧ɖaahdeen, ‘my ears (the ears) went deaf in the staggering movement, in the panic in which I was running away, with the jumps during which I ran into the euphorbia trees, and with the noise of the sword and the dust which had struck my head’. The serpent describes here his escape from the soothsayer’s sword.

288A didmadaan = didmada aan.

288B didmo -da, fright, terror, panic; cf. did (v1), N22/45.

288C bo̧odo -da, jump, a sudden movement; cf. bo̧od (v1).

288D di̧bow -ga, name of a tree. In Glover’s Provisional Check-list (see Bibliography) there are the following entries, which, I think, in spite of the difference in transcription refer to the same name of a tree:

288E [ji̧iɖ] (v1), to stumble upon, to collide with.

288F ji̧iɖaayay, an alternative form for ji̧iɖayay (Past Tense Continuous); cf. N23/142B.

289A dalambaabbi -ga, staggering, reeling, cf. dalambaabbi (v1A), to stagger, to reel.

289B da̧m i yi̧ɖaahdeen, ‘the ears said da̧m to me’, i.e. ‘my ears went deaf’ (an Imitative Expression), see N16/26.

290A ilmo -da, a tear; tears; weeping.

290B dibiq. The sound depicting the trickling of a liquid.

290C ilmadan dibiq leh, ‘these tears which (have) say dibiq’, i.e. ‘these tears which trickle, making the dibiq dibiq sound’. It is implied here, that the soothsayer wept now and also at the time of his first meeting with the serpent.

290D diif -ta, leanness, gauntness.

290E diiftiyo = diifta iyo

290F baryo -da, begging, entreating; cf. bari (v1A and at the same time v1C).

290G damaq (v1C), to give pain; to inspire pity; cf. damqo (v3), to suffer pain.

290H ji̧iɖ -ka, flesh; body.

290I damaqday ji̧iɖkayga, ‘caused pain to my body’, i.e. ‘inspired so much pity in me that in my own body I could feel your pain and distress’.

291A do̧ʿogin -ta (a rare, poetic word), begging, imploring; cf. do̧ʿogayso (v3C) (rare and poetic word), to implore, to beg.

291B do̧ʿogintaa ja̧an, ‘that imploring of djinns’, ‘that djinn-like imploring’ (i.e. ‘the very clever and deceitful way in which you implored my help when you were in need’); cf. N23/138C.

292A maantaan = maanta oo aan; for oo see N8/7A(b).

292B di̧gniin -a, see N1/15A.

292C deeħo (v3C), to trust completely, to confide.

292D háy = ha ii.

292E háy filin ‘don’t expect from me’; ‘don’t expect me to . . .’; see N22/67B.

293A dalluun -ta, a very deep hole.

293B a̧amminkaad = a̧amminka aad.

293C dalab (v1C), to ask for, to seek; cf. dalbo (v3).

294A dar Alla, ‘for the sake of God’; cf. dar -ta, ‘sake’, as in darti̧is, ‘for his sake’. To admonish a person or to tell him of the cause of his misfortunes is regarded here as a friendly and pious action.

294B Allaan = Alla baan.

294C ōɖánāyáa, equivalent to oɖanayaa y̌e; cf. N16/8E.

294D daallin -ka, see N8/3.

295A ɖaaħa (uncl.), usually; often; for a long time.

295B ɖaaħaad = ɖaaħa baad.

295C dȩys -ka, a weak, helpless, and defenceless person or persons.

295D nin dȩys iyo = nin dȩys ah iyo.

295E agoon -ta, a female orphan or a widow; the Feminine Singular form is also used in the sense of orphans and widows in general; cf. agoon -ka, a male orphan.

295F shaallee (uncl.), ‘if God wills’, ‘If God willed so’, ‘perhaps’, ‘it is likely’. It was likely, according to the serpent, that the soothsayer who was capable of such a treacherous deed had also many other evil deeds on his conscience. Cf. Ar. in shaa’a Allaahu, ‘if God wills’.

296A malahay = malahayga, ‘(in) my thought’, i.e. ‘in my opinion’; cf. N14/16B.

296B da̧kano -da, injustice.

296C gashiyo = gashay iyo.

296D biħin equivalent to biħin doontaa, cf. N23/126. The Future Tense (with the omission of the Auxiliary Verb) is used here, but the serpent really refers to the present plight of the soothsayer: ‘In my opinion you are paying for the injustice you have done and for the old debt.’ (The serpent was owed half the reward, which was received from the sultan, by the soothsayer.)

297A suldaankii Ku soo diray, ‘the sultan who sent you’.

297B diiro (v3C), see N15/14A.