This is the Song in Praise of the Yerima

The praise song for a yerima named Malumi (and Aji?) is occasionally ambiguous and difficult to identify the recipient of its honor. According to Patterson, this yerima lived during the reign of the Idris b. Ali (Idris Alooma). However, there are not enough clues within the text of the song, at least from Patterons's translation, to establish this clearly. First, one must remember the yerima was a titled official in the administration instituted by the Sayfawa dynasty. Their primary task was to protect the northern frontier of Borno, although the title existed earlier in Kanem by the early 14th century (a yerima was said to have thrown the body of mai Ibrahim b. Bir into a river in c.1315). 

The particular yerima here, Malumi or Aji, is difficult to place in a historical context. If he lived during the reign of Idris b. Ali in the late 1500s, then the allusion to Kukawa in this praise song is another anachronism. Even the reference to Malumi's mother, Amne of the Shuwa Arabs, could be suggestive of a later time period. For instance, the Shuwa Arabs were partners of al-Kanemi's rise to power in the 19th century, even if the Shuwa and Kanembu were not always loyal. Alternative explanations exist, naturally, since some Shuwa Arabs were already in Borno long before the 1800s. The other place name we could easily locate, Gajiram, is not too far north of Borno's current capital. The other toponyms are presumably areas in the north, as suggested by the praise song's mention of stables in the north and the town of Zari, which may be the same place that northwest of Kukawa that can be located with Google Maps. To reiterate, the anachronisms and place names do suggest northern areas, as does the line about acacia trees in abundance (the word, kindil,also used for Tuaregs and possibly a reference to areas on Borno's northern frontier). 

In terms of the attributes of the yerima, he is praised profusely and even attributed impossible tasks, like milk from male goats or bulls. He is of noble lineage, wealthy, a great warrior, and praised for defending the gateway to Borno with many spears and guns. This is what one should come to expect from this genre of literature. Intriguingly, conflict with the kaigama is hinted at a few times in the song. Indeed, the opinion of expert testimony is solicited to "prove" the greater position of the yerima against the kaigama. Unlike him, the yerima is not of slave descent, is a bigger man, and presumably more deserving of praise. According to historians, like Muhammad Nur Alkali, the kaigama was a commander-in-chief title of great responsibility. But, by the time of this praise song, perhaps the kaigama title was held by men of slave origin or status. While the position used to be conferred on people of royal blood, sometime in the Borno period of the Sayfawa, they began to confer the title on individuals of slave backgrounds. As an official with immense responsibilities in the state military as well as ritual obligations with regards to the mai in Gazargamo, one would think the yerima was actually less important in terms of power and influence. The praise song referring to a yerima as superior must date to conditions after kaigamas were of slave status, and perhaps a reference to conflict over power and influence in the state between officials of noble lineages and those of slave status used by the mais. Furthermore, use of these titles during the 19th century under the al-Kanemi may have provided another source of conflict between ruling factions of free/noble lineage and slave officials. This is clearly distinct from past alliances between holders of these titles in the 1300s and 1400s. Indeed, their alliances in the past could depose Sayfawa sultans, like Uthman b. Dawud in 1422. Presumably, the newer arrangement in which kaigamas were of servile origin was used by the Sayfawa rulers to counter any attempt by these powerful individuals from uniting their strength to seize power. If Nur Alkali is correct, this change in practice, when princes were no longer appointed as kaigamas, took place during the reign of Ali Gaji in the late 15th century.

Take a second and read the praise song in Patterson's 1926 translation. Let us know what you think.

Yerima Malumi, he is the strength of the Capital

Yerima who owns the town of Kurkuri of may jujube trees

You are the Yerima who owns Dal Karia

Yerima, you are the owner of Sugugu

Star of the morning whose light illumines the East and the West

These are all attributes of Yerima Malumi

Yerima, if your father is alive, Dal Karia is yours

And even if he dies, Dal Karia is yours

Yerima, for whom a he-goat gives milk and a bull gives milk

That is what it is to be Yerima

Is the Kaigama the big man? No, no, the Yerima is the big man

It is said that people argued on this point

Where is Adam, Fanta’s son? Seek him

And Yusuf, Palmata’s son? Seek him

And Dunama, Fana’s song? Seek him

They got these three witnesses and they gave their evidence,

(They said) Yerima is like the moon at its full.

That is what it is to be the Yerima

His father and mother are both of noble birth

The Yerima is a chief who has his stables in the North, that is the Yerima.

Who is the Kaigama? The Kaigama is a slave.

You, Yerima the owner of Firi Mayamiram

And of Yuri Arbasan, and of Mafi Gudu

And of Barkawal and Belle

And the owner of Ngilwasu, and Damaya of the Fan Palms

Zari the Yerima’s town is the gateway (to Bornu) defended with many spears

Zari the Yerima’s town where guns are as numerous as the fruit of the fan palms

Zari the Yerima’s town where those who sit in council with him are as numerous as the “Kindil” (acacia) trees

Zari the Yerima’s town where vendettas are as numerous as the Acacia Verek trees

Zari the Yerima’s town where silks and silver head-ornaments abound

Zari the Yerima’s town full of milch cows and arrow shafts

Hi! Young lady! Be careful young lady!

When his neighbor is sweeping out his compound, the Yerima breaks his head with cones of sugar.

Yerima Aji whose mother was Amne was the last of his line to rule in Gajiram

The honey of Kummowa town

Kumai in the East the town of your female slave

You a son of Amne of the Shuwa Arab tribe

A son of Mairema, who never turns his back on his assailants

Owner of Tawai and of Barai town

Since I was born I have never seen a good man (except you),

Since I was born and grew up to be as old as I am now

I have never seen a good man (except you)

Fire of the town of Barari

Smoke of Kukawa called “Ngwali”

Yerima Aji whose mother was Amne

Owner of Tawai, my lord Aji

East, the town of Barari is yours

In the West, you own Bara the pagan town

Son of a man invincible. 

A calabash spoon with get one over the difficulty of eating hot food

For the dangers of the water of a river a canoe is the remedy

For hunger possession of a milch cow is the remedy

For cold a blanket is the remedy

A large leather sheet is a protection against a tornado

Aji whose mother was Amne and father the invincible is one’s remedy against things that annoy

The kid of a long-haired goat

Will perhaps show a likeness to its dam either in its forehead or its ribs or its legs

Son of a man invincible, you are the remedy against things that annoy.