The origin of the Ajuran and their defeat by Baadicadde and Gaaljecel
5. The origin of the Aguran.
“There formerly lived in the country six men born from two different women: three from one mother and three from one mother and all from one single father. Their father was called Hawiyya. Gambélla Hawiyya and Gurgate Hawayya and Guggundabe Hawiyya are [sons] of one single mother. Háskulla Hawiyya and Rárane Hawiyya and Karánla Hawiyya are [sons] of one single mother. Gambella begat Fâduma Gambella. She grazed the sheep and followed them into the woodland. While she was wandering through the woodland, she saw a man in a tree as high as a sycamore. She said: ‘Come down to earth!’ He answered: ‘No! Summon for me your brothers, and the brothers of your father, those of your tribe!’ Then she summoned them. The men came to her. They told the man: ‘Come down!’ He said: ‘No! I shall not come down! If you give me three things, I shall come down.’ ‘What are the three things?’ they said. ‘First, if Fâduma Gambélla and a hundred she-camels with a black hump and a slave are given to me, I shall come down.’ Then he added: ‘If these three things are accepted by me, I shall add another one. And there will be four things! I shall come down on a man.’ Then the six Hawiyya thought. The people of ancient times were few. That which they desired: they wanted help. If he has children and stays with them, they want aid from him. Then they said to the man: ‘We accept! Come down!’ Guggundabé said: ‘Come down on me!’ Gurgáte said: ‘No! We who have given Fâduma and given the hundred she-camels, now is it also necessary to come down on us? No!’ he said and he refused. Then that one came down, he came down on Rárane. He mounted 253 on Rárane the man. He married Fâduma Gambêlla and they begat Agurân. Who knows who this man is? He was seen in a tree.”The tradition then also typically explains the prepotency of the Aguran over the neighboring Somali tribes with the account of Rárane Hawiyya, who consents to have Aguran come down from the tree, loading him on his shoulders. And the pun with ráran, ‘loaded,’ is evident; a pun which appears useful in preserving the legend.
As I have said elsewhere ( 1 . Cf. Vol. I, p. 62. ), the tradition represents the admission into Somali territory of a foreign immigrant who, by means of a matrimonial alliance, is Page: 80 able to have himself accepted among the local tribes and later even acquires hegemony over them. This type of account, which here justifies the formation of the Aguran tribe and its jus connubii with the Hawiyya Somalis, is also widespread among other peoples, such as, for example, for the origin of the Isaq /Isaaq/ and the Dir, in Northern Somalia ( 2 . Cf. Vol. I, p. 60. ). It adumbrates the successive immigrations, prevalently Arab, not all of which were limited to the coast and to the coastal cities, but thus were also able to infiltrate the tribes of the interior.
7. The Aguran driven from the Webi by the Badi ‘Addä and Galga ‘el.
“In ancient times the Badi ‘Addä lived at Kahandalä. The Abgal later lived in that locality. It is near the sea (Kahandalä) ( 1 . This locality of Kahandalä, the Badi ‘Addä say, was near Märeg, on the coast in the southwest of Obbia, on the borders of the territory held today by the Abgal Waeslä and by the Habar Gidir. The Badi ‘Addä emigration from Kahandalä to the territory then held by the Mogosilä and Aguran therefore represents one more episode in the struggle of the tribes of pastoralists from the woodland to reach the river (cf. Vol. I, pp. 60-61, 68). ). Then (the Badi ‘Addä) emigrated from there. They came here. When they came here, the Agurän and the Mogosilä lived in these places. First of all, the Galgä‘el and they (Badi ‘Addä) are brothers. (Galgä‘el) is their maternal uncle (of the Badi ‘Addä) ( 2 . The Galgä‘el, or rather their founder, is the “maternal uncle” of the Badi ‘Addä, because the mother of the Badi ‘Addä, according to the genealogies, was a sister of Galgä‘el. ). Galgä‘el left his territory and went to Kahandalä and asked them for help (the Badi ‘Addä). Then they left together: ‘We shall go to our land!’ Then the Mogosilä and the Agurän lived together. Page: 85 They made war. The Mogosilä thus were made to emigrate from the country ( 3 . The Mogosilä therefore emigrated from the Webi before the Aguran.“The Aguran lived from Mogadiscio as far as Ilig. Then they held an assembly. They met by the pool of Beha above Sibay. Then the Sultan said: ‘Here we shall hold an assembly. Everyone shall come tomorrow!’ Everyone brought a camel loaded with durra and butter and milk and a slaughtered animal. Then (the Sultan) said: — In ancient times there was water in the pool of Beha –. When they came to the pool, he (the Sultan) said: ‘Keep silent; I shall talk.’ Then he-said: ‘Now water is there in this pool. Anyone who would say leave the water and do not take it is cursed. By now it is cursed. By now it is finished!’ he said. ‘Let us emigrate from here.’ Then the Badi ‘Addä entered their territory.
257 “The Aguran had much arrogance. A Badi ‘Addä composed a distich:
If arrogance had led to anything, the Aguran would not have left the country.
“What was the controversy at first? The Galgä‘el and the Aguran fought each other first. Then the Galgä‘el were vanquished. They became afraid. Then they went in search of the Badi ‘Addä. They went to them at Kahandalä. They said: ‘Now we have neither brothers nor others. We want to be helped.’ They obtained help from us. The Badi ‘Addä, when they left Kahandalä, were only sixty persons and carried gourds. In the gourds they carried water. For this reason they are given the nickname of: ‘Badi ‘Addä of the gourds’ ( 1 . bo‘or is the water container produced from a dried gourd. Hence the nickname bo‘orräy given to the Badi ‘Addä. ). Page: 86 It was when the Badi ‘Addä helped the Galgä‘el; and the Aguran were vanquished.”
Cerulli, Enrico How a Hawiye tribe used to live