Professional Documents
Culture Documents
Author(s): I. M. Lewis
Source: Bulletin of the School of Oriental and African Studies, University of London, Vol. 21,
No. 1/3 (1958), pp. 134-156
Published by: Cambridge University Press on behalf of School of Oriental and African Studies
Stable URL: http://www.jstor.org/stable/610496
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THE GADABUURSI SOMALI SCRIPT
By I. M. LEWIS
1 The dispute over the adoption of an orthographymay be studied from the numerousarticles
on the subject which have appearedover the past few years in British Somalilandin the periodical
WarSomali Sidihi, and in Somalia in II Corrieredela Somaliaand morerecently in Somaliad'Oggi.
A brave, if unwise, attempt to solve the problem was made in March 1957 by the Governmentof
Somalia which launched WargeyskaSomaliyed, a newspaper printed entirely in a phonetically
accurate but simple transcription of Somali in roman characters. The publication of this
journal, using roman charactersas a medium for Somali, raised such a storm of popular protest-
especially from the advocates of 'Ismaaniya-that it had to be withdrawnfrom publication after
a few numbershad appeared.
2 I
spent a little under two years, during 1955-7, mainly in the British Protectorate, as Fellow
in Social Anthropology of the Colonial Social Science Research Council, London, to whose
generosity I am greatly indebted for financingmy research.
3 Place-names in this article are normally spelt according to general Administrative usage
in the Protectorate. In writing other Somali words Andrzejewski's transcription as used in
Bell, 1953, and Andrzejewski and Galaal, 1956, is followed. Proper names of persons although
of Arabic origin in many cases are represented in this orthography with their Somali pronuncia-
tion. The Somali pronunciation of other Arabic expressions used is also indicated.
4 The expression ' Somaliland ' is used here to denote all the Somali countries, and not simply
the British Protectorate.
5 Several attempts appear to have been made by Somalis, with in many cases European
encouragement-governmental or missionary-to write Somali in roman characters. Such
scripts-other than the conventional systems used by officials for writing personal and place-
names in roman characters-have acquired little or no general currency. Adaptations of roman
characters to represent Somali sounds are, of course, not inventions in the sense that the Gada-
buursi and cIsmaaniya scripts are.
THE GADABUURSI SOMALI SCRIPT 135
I. Arabic Scripts
The introductionof Arabic into northern Somalilandis generallyattributed
to Sheikh Yuusuf bin Ahmad al-Kawneyn (or Aw Barkhadle,as he is popularly
known) of ashrdf descent, said to have come to Somaliland as a proselytizer
of Islam in the thirteenth century.l The Sharif advancedthe teaching of Arabic
to Somalis by devising a Somali nomenclature for the Arabic vowels, fatha,
kasra, and damma, as shown. Alif with fatha is called in Somali alif la
kordabey(-) 2; alif with kasra is in Somali alif la hoosdabey(1)3; and alif
with dammais in Somali alif la godey (t).4 This Somali nomenclaturefor the
vocalization of the Arabic consonants is taught to this day in private Qur'anic
schools throughout the country. The system attributed to Sharif Yuusuf
enabled his Somali pupils to learn to read and write Arabic. There is no early
record, however, as far as is known, of any Arab having adapted Arabic script
as a vehicle for writing Somali. But it is not unreasonableto suppose that
Somalis with a knowledge of Arabic have for many centuries written a some-
times ungrammaticalArabic containing many Somali words as they still do
to-day.
Apart from the small proportionof the population who have learnt Arabic
in Governmentschools,ability to write in Arabicis generallylimited to wadaads,5
sheikhs, and businessmen or merchants, who have learnt in private Qur'anic
schools. Most children have at one time or another spent some time, if only
a few months, learning by heart under a sheikh or teacher (macallin) some
chapters from the Qur'an. But although the standard of Islamic instruction,
including Arabic, is often quite high amongst those who have spent years at
such schools, the proportion of the population who can write as well as read
Arabic is relatively small. This can be appreciatedfrom the fact that a man
can enjoy the title of sheikh without being able to write much Arabic and with
only a very limited ability to read the language. Anyone who devotes his life
to religion is a wadaad, however slight his acquaintance with Arabic. Many
men who practise as wadaads, presiding over local religious ceremonies (all
sacrifices,Rabbibari,6the Friday Prayers-if the congregation in a district is
sufficiently large to warrant their observance, dhikrs (in Somali pronunciation
dikri-ga),siyaaros, and the mawliids of saints, and all other religiousoccasions)
and acting as unofficial local qad.s, know only sufficient Arabic to read from
1 The Sharff's tomb which is the scene of an annual pilgrimage (siyaaro-da)mainly for the
clans of the Ishaaq clan-family is situated some 20 miles to the north-east of Hargeisa. See
Webber, 1956. For an indication of the Sharif's role in Somali tradition, see Lewis, 1956, 153.
I hope to discuss the Sharlf more fully elsewhere.
2 Lit.'
alif (which) is surmounted'.
3 Lit. alif (which)is undercut '.
4 Lit.'
alif (which) is hollowed-out '.
5 Wadaadis a Somali synonym for the Ar. sheikh, but in Somaliland the word sheikh often
denotes a slightly higher status in religion than does wadaad.
6 Literally, ' begging, or beseeching, God'. Other expressions are also used, as e.g. AUaah-
bari, and in Hawiye dialect the probably pre-Islamic compounds Waaq da:il and Waaq dacin,
from Waaq, one of the pre-Islamic Cushitic names of God.
136 I. M. LEWIS
the religious books 1 which they have learnt by heart. Of course everyone,
whether he be a wadaador sheikh, or ordinary member of the public,2prays
in Arabic. But although only a small fraction of the total Somali population
can write Arabic a considerable religious literature which must comprise
several thousand poems (qasidas)in praise of the Prophet and the saints has
been producedin Arabic, or a mixture of Arabicand Somali,3by Somali sheikhs
and wadaads. Some of these qasidas(in Somali pronouncedqasiida) have been
written in good Arabic by Somali sheikhs with an excellent knowledge of the
language acquiredlocally from especially learned teachers or studied in travel
abroad in Arabia, Egypt, and the Sudan. Indeed there is a much richerlitera-
ture in Arabic, mainly of Sufistic works, than is generally realized outside
Somaliland. It is hoped to indicate something of the range and quality of this
Somali literatureat a later date.4
With respect to knowledge of Arabic the population may be divided into
three classes, those who know a little,6 those who can read and write a little,
and those who are expert in both reading and writing. The last are a small
but increasingminority. The middle group have given rise in religionand trade
to a type of writing which is known, not inappropriately,as ' wadaad'swriting '
(or 'wadaad's Arabic '). This is an ungrammaticalArabic containing some
Somali words, the proportion of Somali naturally varying with the context.
The calligraphyis usually also inexpert and often obscure. ' Wadaad'swriting'
is used by merchants,in business, in letter-writing,in the writing of petitions,6
1 The most commonly studied religious works are standard authorities on the Sharica,
mainly of the Shafi'ite school to which the majority of Somali adhere, with, of course, the Qur'an
and various compilationsofbadiths. The Sufi Dervish Orders(Qaadiriya,Ahmadiya-Rahmaaniya,
Ahmadiya-Saalihiya, and Ahmadiya-Dandaraawiya, to name the principal tariqas) provide
in their literature, hagiologies (manaaqibs),poetry (qasiidas),etc., a rich source of reading material
for the student of religion. Outside the tariqas, strictly, but associated with them are the hagio-
logies and poems composed in honour of Somali clan and lineage ancestors, transmuted in Somali
Islam into Siufisaints. For Somali Sufism see Cerulli, 1923, and Lewis, 1956. It is hoped shortly
to publish a more up-to-date appraisal of Sufism in Somaliland.
2Men are traditionally divided by profession into those who are warriors (waranlek)and
those who devote their lives primarily, whatever subsidiary occupation they may pursue, to
religion (wadaad).
3 Text I, below, p. 144, is a good example of a Somali qasiida.
4 Few works by Somali writers have been published but there are many original manuscripts,
some of which one hopes may some day be printed in Mogadishu. Sayyid Mahammad Abdilleh
Hassan (b. 1864, d. 1920, the celebrated 'Mad Mullah '), for example, has left a considerable
number of MSS. Some of the better known published works are the majmuCatal-mubdraka
of Sh. CAbdallahibn Yuusuf al-Qalanqooli (of the Qaadiriya), Cairo, 1918-19 (see Cerulli, 1923,
22-5); the majmiuat al-qasd'id collected by the same author, Cairo, 1949, very popular amongst
members of the Qaadariya Order in Somaliland; and Sh. 'Abdurahmaan az-Zeilaci's Arabic
grammar,fath al-latif, Cairo, 1938. An interesting secular work is mentioned below.
5 This group comprises, of course, the majority of the population since everyone knows the
Muslim prayers in Arabic (the daily prayers) and a few Arabic words.
6 Broken English is also frequently used in petition writing. Both it and obscure wadaad's
writing have the great merit, where the writer wishes (and no doubt frequently involuntarily)
of enabling the petition to be couched in legal ambiguity so that the meaning of finer points of
detail is seldom clear. This provides the writer with talking points should dispute arise con-
cerningthe meaning of the petition.
THE GADABUURSI SOMALI SCRIPT 137
and in the writing of qasidas by wadaads whence its name is derived. The
principalobscuritiesin this writing are due to the lack of a standardconvention
for representing Somali words and failure to mark the Arabic short vowels.
These are difficultiesinherent in the differencesbetween the Arabic and Somali
alphabets, quite apart from the additional errors in grammar. Those of the
younger generation who have learnt correct Arabic in Government schools
usually find 'wadaad's writing' difficult if not impossible to read.
Somali contains 22 consonants: ',1 b, t,2 j, 4,8g, a, kh, h, d,4 r, s,6 sh, ',
7
f, q, k, , m, n, w, y6; the eight Arabic consonants j, i, ,, ^,I, ~,
do not occur in pure northern Somali.8 In Somali there are ten vowels:
five short and five long; a, i, u, o, e, and aa, ii, uu, oo, ee.9 From the point of
view of writing Somali in Arabic characters the first requirement is for two
symbols to represent Somali ( and g, the latter being a separate sound fromj.
Thereis no standardconvention in' wadaad'swriting' and Somali dis variously
written, , J, and J1. Somalig is usually written ,. The voiced dental plosive
d is usually written z, and the Somali s which correspondsto the Arabic 'y,
and should be written thus is sometimes in ' wadad's writing' written ,p,
as e.g. in Soomaali written sometimes, Jl^,. Arabic lacks symbols for the
Somali vowels e, ee, and o, oo, although these can be representedapproximately
by other combinations in Arabic. Since, however, ' wadaad'swriting' usually
omits the short vowels it is extremely difficult to read unless the meaning
is clearfrom the context which is by no meansalwaysthe case. When in addition
to this the writing contains both Somali and Arabicwordsand is ungrammatical
the difficultyof readingit can easily be appreciated. The followingletter 10may
serve as an illustration:
1 The
glottal stop.
2 The Arabic ;.
3 The voiced post-alveolar
plosive.
4 The voiced dental
plosive, correspondingto the Arabic .. Moreno, 1955, 8, includes also
a, a Somalization of the Arabic i. But this sound seems very rare in northern Somali.
s Correctlythe Arabic ,.
Andrzejewski introduces an additional consonant y, which he describes as 'acoustically
similar to y but less tense and darker ', Andrzejewskiand Galaal, 1956, 2.
7 The is sometimes in eastern Somaliland
q pronounced as the Arabic .
a There are slight dialectal differencesin the speech of the cIise clan in the west, the central
Ishaaq, and the Daarood in the east, and again between the Daarood and the Hawiye (all of
whom are collectively ' Samaale', see Lewis, 1955, 15) but these are slight compared with the
differences between these as a whole and the Banaadir and Rahanweyn dialects of southern
Somalia; cf. Andrzejewski and Galaal, loc. cit., 1. See also Moreno, loc. cit., passim.
9 Both Armstrong, 1934, and
Andrzejewski, 1955, 568, distinguish two values for each of the
ten vowels according as the vowel is articulated with or without 'fronting'.
o1 The original, written in pencil, could not be reproducedand the block has accordingly been
made from a carefully traced copy.
138 I. M. LEWIS
6 J,
o' CJp 0
-
uc csW>> -J
(^^- cA\
_s^LJl -6-
cjS .
>i;u6 4; ^)1 L ^jL ^ 1 >cr
1 ^v 1
^l,
and y respectively, and an entirely original set of symbols for the Somali
vowels are introduced. The new vowel signs are a J, i 9 , u J, e o ., 3,
and the long vowels ee X and oo f. The long vowels aa and ii are repre-
sented by the Arabic I and 5. The glottal stop is written as in Arabic. The
sign v' is added to any final new symbol. Examples of the use of the script
are given in MuuseGalaal's article. This development by a Somali trained in
phonetics may be consideredas the most accurateArabic script yet devised for
Somali.
b t j c g t1i Kh
- 0o 7 b4 v
h d r s sbh f
q k I m z X y
q k I TO n GD y
h I
Q i u 0 e QQ Ui
Ih7nU
W.t 00 ee
5 &
2
6
4
55
U
6
C&
7 9 0O
142 I. M. LEWIS
b t j 4 $ h
t1 T 53 6
kh h d r s sh
7 i
'f
7 I r n
K t m
n 1, y
1 See the examples below.
a The Gadabuursi clan inhabit the west of the British Protectorate and the northern part
of the Harar province of Ethiopia. See Lewis, 1955, 25.
8 He has written in Arabic some MSS on Gadabuursihistory.
4 My attention was first drawn to the script by my friend Mr. J. Gethin, H.M. Consul,
Mogadishu. I studied the script with its inventor, Sh. cAbdurahmaan,while on a visit to the
Gadabuursiof Borama District.
THE GADABUURBI SOMALI SCRIPT 143
T H I I C Cc
a e i ii u tuu
oo
00
1 1 *
144 I. M. LEWIS
TEXT I
JTUTf QT3TTflC
tJI 3TfTJC 7THIT.
1CSTJTY
JT31TTU T15T
STJ3Q JTrD71n
XCfC-TI ST]1J31
UTJliHUI ITSTJT.
GCIOT-TI OIJTF3iCJIJT3TJ.
JII'LL3T
K]Cf TTT
TfTiJHU IT
JCC)TJIICC
,
7TTTTTJ
ICC
IT ITlJnT
IT71ID)
"iTTCC 'TOIUTJJ.
CfI-5CC
7CJTU6TUT UCICUTYT).
ICYTU-JCC
IU'TTTY
13iTJJTUT
7DICU JOTUTTU.)
ICC
-I-31IC
TUIM 7C611
IFJTT JTFTiT
nIUOTY.
ITTT-T13T
UIU
D))TITJ1'iCCIT
TIT
TYI.
XC3cFrCinTOTSIIU
O)FCCC iQIu
MYTT
TRANSLITERATIONAND TRANSCRIPTION
TRANSLATION1
TEXT II
A letterfrom Borama
3HFT7
QTFTrIl
TUPHIFTYC3HU.
3TT-
TUTSCT UTJTT.
IfTT. fHfII QC-
YCYTrODJ3TQJ QT-
ITL QHUT
YT7CUTY
FlfTY7T-lUTQCC
QTJUT33 CTOTY.
T. TFTJJI
mlI)
QTY
U3 30 TIJ3CJT<q.DYTUT
IT qCCrHT
JIfIT,QTFTF QCVC
JT TY TJIH3T..
UCCJJIFH
JD TnT.
TRANSLITERATION AND TRANSCRIPTION
Sela'
Seyla'
Walal kii an je'la, Husen. Salamad.
Walaal kii an je'laa, Huseen. Salaamad.
Anagu wa nabad. Rer kii wuhu yal Doobo.
Annagu waa nabad. Reer kii wutiu yaal Doobo.
Awr kii wenawaha 'unay libah. 'Ali na wuu yimid.
Awr kii weyna waha 'unay libaah. 'Ali na wuu yimid.
Alabti way na soo ga4ay. Noo soo dir subag.
THE GADABUURSI SOMALI SCRIPT 147
TRANSLATION
Zeila.1
My beloved brother, Huseen. Peace.
I am well,2the reer3 is at Doobo.4
The big burden camel has been eaten by a lion. 'Ali has come.
The goods have been received by us. Send us (some) ghee.
Ourmotherhas come. Your 5brotherGuuleedhas gone to Hargeisa.6
Nuur Bile,
Borama.7
1 The ancient but now deserted town, at various times capital of the Muslim state of Awdal
(ninth/tenth-sixteenth centuries), on the north-west coast of the British Protectorate. Well-
known place-names are here spelt as in common administrative usage in the Protectorate.
2 Lit. ' it is
peace ', meaning above all spiritual equilibrium, not simply the absence of war.
A rather perfunctory greeting, as here, the writer would be somewhat disturbed by the loss of the
camel.
3 Here, the nomadic hamlet, comprising a man's hut, sheep and goats, and possibly some
milch camels and cattle, with his wife and children (by her) and probably a few families of close
kin with their huts and stock. Each wife normally has one hut. The word reer is also used in
other more general senses, as e.g. to mean ' people ', but this is its basic meaning. For a general
introduction to the structure of nomadic Somali society see my The Somali lineage systemand the
total genealogy (duplicated), Hargeisa, Somaliland Protectorate, 1957.
4 A village in the west of the Protectorate.
5 The article -kaa indicates that the person spoken of is more directly related to the recipient
of the letter than to the sender. This possibly refersto the recipient and sender being of different
mothers (Som. kala hooyo).
6 The
capital of the British Protectorate, of recent foundation and with no traditions of
any considerable antiquity.
7 The administrative centre of Borama District in the west of the Protectorate, home of
TEXT III
TRANSLATION
1 Lit. ' What Ugaas Nuur said'. Ugaas Nuur Ugaas Roobleh, Sultan (Ugaas) of the Gada-
buursi clan, is said to have died about 1898.
2 Eebbeis an ancient and still-used Somali name for God.
3 This rhetorical continuative
emphasized in the arrangement of the words is continued
throughout the gabay. For information on Somali folk-literature and poetry see Kirk, 1905,
170 ff., Maino, 1953, 44 ff., and Laurence, 1954, 5 ff.
' Lit. ' in the matter '.
5 Lit. 'yielded patiently to people (rag)'.
6 Metaphor for any kind, or sweet, action as rendered here by the speaker to his enemy.
7 The speaker sows a scheme of treachery to catch his enemy. From his brooding will come
the seeds of the plan which will secure his enemy's downfall. Daadi 'to scatter' is used of feeding
grain to poultry.
8 A trap for wild animals and game.
9 Degel-kausually means an old camp-site, deserted, but sometimes returned to; here it has
the less common meaning of chest associated with the idea of bringing near. The whole theme
of the poem is that the speaker bides his time waiting only until the time is ripe to strike his
enemy. The proud nomad does not forget an insult although he may appear to do so.
10 The construction here is involved. The speaker gave his enemy dayaan (lit. ' the crashing
sound of a blow') with some unstated object implied in the use of kaga. The first three words
mean 'without him taking warning'.
TEXT IV
7TrlJ7Cr QCYCYjI/
GHITS,
qCTCJIHT 113
CrTTYTJ
TrI153
93TIJTTHTT
IYC
qCtIT QHUqTJSH3T
IC
qTrFI
L1 iTfTQTTJCC
qTFT.13 ICi1TfTIN
fT TTSCCfqCTGCTTDJ
qCFTcCIC ' lOUTUTUT
q.3O HUIT ITJTYJTJ
nT Tf 3D3TU
QCTJTJ
q3DTU;3.fU I1TrT
IJCCCHFTF
33 JC IJT
nT qCCtJHIDOITT-)J
TC613TI1D
nTFTTSTT-IT
qCCT-IlJCCIT 7TTTTTJ
T nfT
?T.r CJTYFTT3D
THE GADABUURSI SOMALI SCRIPT 151
TRANSLITERATIONAND TRANSCRIPTION
Bulahargudubked iyoo
Bullahar gudubkeediyo
Almis goodyadeedaiyu
Almis goodiyadeedaiyo
Gubkawen Hargesaiyu
Gobka weyne Hargeysa iyo
Galihii Haraw ayuu
Galihii Haraw ayuu
Galabis ku marayh
Galabisku maraayeh
Ma daruurgudgudayoo
Ma daruurgudgudaayoo
Gulahuku hifna nana
Golohuuku hi4naana
Goohwenba kabahyay
Gooh weyn baa ka bahaayaye
Ma ar goosanwatayoo
Ma aar goosan wataayoo
Goobangoobin 'idla
Gabangoobbi'idla
Iyuu gelal soo tu iya
Ayuu geelal soo tu'yaaye
Ma gub reroofdayoo
Ma gob reeroQa'daayoo
Hal garad ka dushiisa iyoo
Hal garaadkadushiisa iyo
Guudka buu ka 'adad'y
Guudkabuu ka 'adaaday
A ma galool ubailayoo
E ma galool ubahlaayoo
152 I. M. LEWIS
TRANSLATION1
1In this poem the poet praises his horse. Very many geeraarhave such a theme.
2 A small town, formerly more important and prosperous than it is to-day, to the west of
Berbera in the Protectorate.
3 A mountain in the west of the Protectorate.
4 The gob (Zizyphousmauritiana) is one of the largest and most noble of the common trees
in the Protectorate. Its fruit is relished by man and beast and its shade is much sought after.
6 A place in the Gadabuursi country to the west of the Protectorate.
G* udgude-hais a swiftly moving night rain-cloud. The word is related to gud 'to travel by
night '.
7 Gole-ha' a
place where men (and certainly formerly horses) gather'; a meeting-place.
s Aar-ka 'the male lion ', gool-sha ' the lioness '
9 Gabangoobi-da ' a flat area or plain', here deserted, and the retreat of the raiders whose
presence is implied. Lit. 'he kneels (tui) the camels'. The horse is here praised for its part
in stock-looting. Its prowess and stamina enable the rider to capture many camels and bring
them back to camp to.unload.
10 Gobmeans 'noble, of aristocratic birth or lineage ', as opposed to gun (lit. 'the bottom')
meaning of common, undistinguished, birth. The word gob is applied to anyone, with the
general exception of the despised leather-workers, smiths, etc. (the Midgaans, Tumaals,
Yibirs, etc.) whose actions conform to the Somali conception of noble conduct. Reer means
here ' nomadic hamlet ', as in Text II, p. 147, n. 3, above.
11 Hal 'one (of anything) ', here denotes a single strand of hair.
12 Galool,the acacia tree, Acacia bussei, bursts into a cascade of light feathery yellow flowers
at the beginning of spring with the coming of the rains. The image here is not only of the colour
of the flower but contains also the implication that its blooming heralds the long-awaited spring
rains. The galool also flowers again later in the year.
THE GADABUURSI SOMALI SCRIPT 153
TEXT V
In1TIT
iCJTJTTC QTtTJOISJT
61fl J]CUT
nHrTJDfITIH. TJ13-
ITY0133CIYTJ IT FH3TIH
CJTT
TQJ
13OTI7YH
IITITJT7ITFT
IC ITFT5)UH.
TRANSLITERATION AND TRANSCRIPTION
TRANSLATION1
TEXT VI
A letterfrom Borama
QTrTr-ITJ
7TFl 3HrT7
ICr TTYTH61T'6T
QTUTJTT. T7-
TTU1 3DTlf ITJC
IYC fTnTQ13
ZD71TTIJCqTlftTITT
IYC fHf
YC-
QTFT6T
IIUTQCCqCCITJ.
ICUQTYJflilT. TOCCO
IUT
QT FT CflTY.
U3)33 TIOQTT.I
TUINC IfTU3TYTU
QTYTU TTUJM.
UTJTT
qTrFJ3.
3CqTFT7TI. tf3TnlT.
TRANSLITERATIONAND TRANSCRIPTION
Walal-kay'Ali. Sela'
Walaalkay 'Ali Seyla'
Wa nabad. Kulkadheshidwaraqdanii soo dir
Waa nabad. Kolkaad heshid waraaqdanii soo dir
kabuiyu ma'awisiyu koofiyadiyu garbagala.
kabo iyo ma'awis iyo koofiyad iyo garbagale.
Rer kiina wuu guuray. WalashaHufun way timid.
Reerkiina wuu guuray. WalaashaaHufun way timid.
Haduuwkiina wa la tumay. Noo soo dir waraq.
Hacuu4kiina waa la tumay. Noo soo dir waraaq.
Anigu wahan iman sahan dambe. Nabadgalyoo.
Anigu wahan iman sahan dambe. Nabad gelyo.
Sugal CAbdi,Boorama.
Sugaal 'Abdi, Boorama.
THE GADABUURSI SOMALI SCRIPT 155
TRANSLATION
Zeila.
My brother 'Ali,
We are well. When you have received this letter 1 send me shoes, and a
lungi,2and a hat,3 and a shirt.4 The family 5 has moved. Your sister, Hufun,
has come. The sorghum has been thrashed.6 Send us a letter. I shall come
the day after to-morrow.7 Good-bye.
Sugaal 'Abdi, Borama.
REFERENCES
Andrzejewski, B. W., 'The problem of vowel representation in the Isaaq
dialect of Somali ', BSOAS, xvII, 3, 1955, 567-80.
- 'Accentual patterns in verbal forms in the Isaaq dialect of Somali',
BSOAS, xvIII, 1, 1956, 103-29.
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1 Waraaqdan, cf. Ar.
w-r-q-t.
2 cf. Ar. m-<-w-z.
3 cf. Ar. k-w-f-y-t.
Garbagale-ha' shirt ', from gal ' to enter ' and garbo' shoulders ', the garment the shoulders
enter.
5 For the
meaning of the word reersee Text II, p. 147, n. 3.
6 The sorghum (haa4uui-ka) is grown in the Protectorate only in significant quantities in
Hargeisa and Borama, Districts in the west of the country, and is harvested between September
and December according to the year. There is generally only one main crop each year. Much
of the crop is brought into the markets of towns like Hargeisa by trade truck and sold if a good
price is offered very shortly after it has been cut and thrashed in the fields. The money thus
obtained provides ready cash for the purchase of necessities such as clothes and cooking utensils.
At this time of year, unless the harvest has been disastrous, people are normally contented and
happy, and during and immediately after the harvest the marriageseason of the cultivators in the
west of the Protectorate is in full swing.
7 Sahan dambe 'the day after to-morrow' is Gadabuursi dialect. In the centre and east
of the Protectorate the expression is saa dambe.
1 2
THE GADABUUBSI SOMALI SCRIPT 156