Sunday 7 June 2020

ኣባይና ሳዋ ልካይድ ሴማ እንደይ ተሓገዛ 1853 ጸላኢና ሳዋ ይውረድ ملعون من أجبر على الذهاب إلى ساوا

ኣባይና  ሳዋ  ልካይድ  ሴማ እንደይ  ተሓገዛ 1853*



ጸላኢና ሳዋ ይውረድ ትርጉም ካብ ቓንቓ ትግራይት

ግጥሚ ደርመስ ወድ ትንሥኤው መንሳዕ ቤት አብርሀ 1853
እዛ ግጥሚ እዚኣ ኣብ ግዜ ወራራት ግብጺ ኣብ ምዕራባዊ ቆላታት ኤርትራ ዝተጻሕፈት እያ። ዝተጨውዩ ሰባት ክረድኡ ንሳዋ ወሪዶም ምስተመልሱ ዝጻሓፍዋ እያ። ክልተ ካብ ሓሙሽተ ጥንታውያን ንግስነታት ቤጃ (Beja kingdoms**) አብ ናይ ሎሚ ኤርትራ ምንባረን ዝዝከር ኮይኑ ፣ ኣብ ሐንቲ ካብ፤አተን መደብር ወተሃደራዊ ታዕሊም መእሰያት ኣብ ኣብ ሳዋ ነይርዋ ።

“Cursed is the one who is forced to go to Sawa” is a poem in Tigrait by Dermas wed Tensaew in 1853. The poem was written during the Egyptian occupation of the western lowlands where they killed and abducted people. The poet and his companions went to find the abducted to Sawa and found out they had been taken to Sudan. He wrote the poem when they came back from Sawa. Their description fits today’s Sawa and its environs. It worthy to note that two of the ancient Beja Kingdoms were in present Eritrea and in one of them, Sawa was a military training outpost.

م"ملعون من أجبر على الذهاب إلى ساوا" قصيدة  بالتيقرايت الفها درماس ود تينسؤ عام ١٨٥٣. كتبت القصيدة أثناء الاحتلال المصري لأراضي المنخفضة الغربية حيث قتلوا واختطفوا الناس. ذهب الشاعر ورفاقه للعثور على المختطفين إلى ساوا واكتشفوا أنهم نقلوا إلى السودان. كتب القصيدة عندما عادوا من ساوا. يناسب وصفهم اليوم ساوا وضواحيها. وتجدر الإشارة إلى أن اثنتين 
من ممالك البجا القديمة كانتا في مايعرف بإريتريا اليوم ، وفي أحدهما كانت ساوا مركزًا عسكريًا للتدريب.د

*Enno Littmann, Publication of the Princeton Expedition to Abyssinia, Vol. III, Tigre Text, Leyden, 1913, pp. 22-23. 
**  

Five Independent Beja Kingdoms between the Nile and the Red Sea ]1]

Al-Ya‘qubi, in his history which was composed about A.D. 872, gives a description of the political situation in the north of this region in his own time after the Beja overrunning of part of the Axumite kingdom. [2] Between the Nile and the Red Sea were five independent kingdoms.

The first, called Naqis, extended from the Nile near Aswan to the lower Baraka. Its capital, Hajar, was visited by the Muslims for trading purposes.[3] The various Beja tribes in the kingdom were the Hadareb, Hiab,’Ama’ar, [4] Kawbar, Manasa (Mensa?), Rasifa, ‘Arbarb’a, and Zanafaj [5]. In their country were mines of gold and precious stones worked by Muslims with whom they were on good terms.

Next came the Baqlin (Rora Baqla?), covering the Eritrean Sahil, the Rora region of the plateau, and the middle course of the Baraka. Their religion resembled that of the Magians and Dualists. They called God Az-Zabjir [6] and the Devil Sahay Haraqa.

The third kingdom was called Bazin in the region between the Christian Nuba kingdom of ‘Alwa and the Baqlin with whom they were formerly at war. The Bazin were possibly the Kunama who are called Bazen by the Abyssinians.

The fourth, called Jarin, had a powerful king whose rule extended from the coastal town called Badi [7]

The fifth, called Qaţ’a, was the last Beja kingdom and extended from the border of Badi’ to a place called Faykun. They were a brave and powerful people and had a military training school called dar as-sawa where the young men were trained in arms. These tribes were all pagan with the exception of the southernmost who were Christians subject to the Abyssinian king.

The gradual spread of Islam amongst the Beja began with the settlement of Muslims in the mining district. Maqrizi records that the excursion of the Beja against Egypt let to the governor of Aswan sending ‘Abd Allah ibn al-Jahm against them. He concluded a treaty with their chief, Kanun ibn ‘Abdal-‘Aziz, whose headquarters was at Hajar in the year A.H. 216 (A.D. 831). His account shows that the Arab traders and mine owners who were active in northern Beja territory may have influenced the chiefs, and that mosques for the benefit of these Muslims existed, two of which are named, one at Hajar, the capital of Naqis, and another at Şinjat.

 

 




]1] Carlo Conti Rossini, Storia D’Etiopia, Bergamo, Istituto Italiano D’Arti Grafiche,1928, pp.265-280.

]2] Al-Yaqubi, Historiae (ed. Houtsma,1883), I,217-19; Trimingham, J. Specer, Islam in Ethiopia, London, Frank CASS, 3rd ed.1976,p.49

]3] Al-Yaqubi, Kitab al-Bulda, ed. De Goeje, in B.G.A., vii (1892), 336. Hajar has not been identified, but it was probably in the Red Sea Hills in the neighborhood of Sinkat.

]4] Possibly the Amar’ar who now live in the region around Port Sudan.

]5] In his K. al-Buldan (pp.336-7), which was composed a little later in A.D. 891-2, Al-Ya’qubi places the Zanafaj in the country of Baqlin, ‘the town where the king of the Zanafija resides is called Baqlin which the Muslims visit occasionally for trading. Their rite (madhhab) is like that of the Hadariba. They have no revealed law and merely worship an idol called hahakhawa.

]6] V.II. az-Zabahir, al-Bahir, possibly the Eth. Egzi’aheher; cf. Ibn al-Faqih al-Hamadhani, K. al-Buldan, B.G.A. v. 78

  1. ]7] Crowfoot identifies Badi with Airi (Ar-Rib) near ‘Aqiq (‘Some Red Sea Ports…’, Geog.Jour. xxxvii, 1911,542ff), while Wiet identifies it with Massawah, which even today is called Batsi in Tigre and Badi in Bedawie. 

   

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