Dr. Muhammad Shamsaddin Megalommatis

Dr. Muhammad Shamsaddin Megalommatis.In an article titled "The Oromo Genocide Solemnly Confessed by Official Russian Explorer in Abyssinia (Fake Ethiopia)", I selected and highlighted excerpts from a book – report published by a Russian explorer, military officer and monk, Alexander Bulatovich, who spent three years in Abyssinia, during the last decade of the 19th century. These excerpts undeniably testify to the Oromo genocide perpetrated by the invading Amhara and Tigray Abyssinian armies, and have therefore to be brought to the surface of political debate by the Oromo political and intellectual leaders at the local, regional and international levels.

In a second article titled "Russia, the Oromos, Egypt, Sudan, Abyssinia (Fake Ethiopia), Somalia, Islam & Orthodox Christianity" (http://www.americanchronicle.com/articles/view/169937), I republished other excerpts from Bulatovich’s book, and focused on the possible reasons for Russia’s failure as colonial power in the region. As reasons I identified an inherent Russian quantitative approach to the colonial process and an overall misperception of the past and the present of Asia and Africa, which is due to the Russian academic, intellectual and ideological acceptance of the Anglo-French Orientalism, a bunch of disciplines elaborated by the French and the English academia in order to mainly promote and diffuse an interpretation of data that would suit the interests of the Anglo-French Freemasonry, namely the driving force of the Paris and London regimes.

In a third article titled "Abyssinian Colonization of Oromia, Sidama and Kaffa in Bogus Ethiopia. An Early Witness from Russia" (http://www.americanchronicle.com/articles/view/169997), I republished another, longer, excerpt from Bulatovich’s ‘From Entotto to the River Baro’ which bears witness to the evil Amhara and Tigray plans of illegal occupation of the annexed lands and of tyrannical consolidation of the Abyssinian colonialism by means of settlements peremptorily implemented among the subjugated nations.

In a fourth article titled "Ethiopia (Oromo) vs. Abyssinia (Amhara). Unbridgeable Ethnic, Cultural Gap Revealed by Bulatovich" (http://www.americanchronicle.com/articles/view/170546), I republished two more excerpts that focus on the Oromo society, namely ‘Galla Clothing’ and ‘Galla Family Life’. The text itself proves that Bulatovich came to get most of the details indirectly, and in this case his treatise is conditioned by the evident lack of access to the original source of information. Sometimes, Bulatovich insists on a wrong term; although he knows that the correct name of the subjugated nation is Oromo, he keeps calling them Galla. Furthermore, Arsi becomes Arussi, and Waaqo turns out to be Wak.

In a fifth article titled "Oromo National Identity Diametrically Opposed to Amhara Manner, Russian Officer Bulatovich Reveals" (http://www.americanchronicle.com/articles/view/170765), I republished three chapters dealing with Oromo national identity, religion and language. All the preconceived concepts of the colonial era are herewith present, thus leading Bulatovich to erroneous interpretations. Certainly, the Russian explorer was not a linguist, historian or historian of religions; more importantly, academic exploration was not the primary interest of his travel which was kind of diplomatic reconnaissance. In fact, Bulatovich viewed the Oromos, the Sidamas, the Kaffas, the Amharas and the other nations that he encountered in his travel as the outcome of an interaction occurred at his lifetime with no past! Attempting to explain the origins and the nature of Oromo festivals like that of Borenticha, he never imagined that the closest possible parallel could be that of the Khonsu festival in Ancient Egypt, which took place in May and had a genuinely apotropaic character.

However, the chapter on the Oromo national character is greatly interesting because it demolishes the Ethiopianist myth of a supposed Ethiopian nation. There isn’t and there can’t be any Ethiopian nation other the one identified by the Ancient Greeks and Romans as located south of Egypt, which means the Ancient Kushites and Meroites of Sudan, who are the ancestors of today’s brotherly nations, the Oromos, the Sidamas and the Arabic-speaking Sudanese.

By describing the traits of the Oromos and by clearly indicating that they are diametrically opposed to those of the Amharas (discussed in another chapter of his book that I will republish in a forthcoming article), Bulatoovich destroys the myth of possible Oromo – Amhara connection and/or affinity.

No common tradition, trait, quality, attribute or interest has ever existed between Africa’s most opposite groups: the indigenous, ancient and authentically Kushitic Oromos and the alien, Yemenite, a-historical and incestuous Amharas.

In the present sixth article of the series, I republish further excerpts from the same volume of Bulatovich; focused on the Abyssinians, these critical paragraphs by Bulatovich highlight the unclean and incestuous character of the pseudo-Christian Abyssinian society.

They represent some of Bulatovich’s most critical paragraphs because they reveal the abysmal reality of the Abyssinian society, namely all that has been scrupulously hidden by the Abyssinians and their allies, the Freemasonic, colonial regimes of Paris, London and Washington.

It is a lie that the Amhara Tewahedo (Monophysitic) Abyssinians are Christians; in fact, they constitute a desecrated society rejected by all Christian believers, because they practice a generalized fornication which is incompatible with the Christian creed, faith and principles.

With no family, there is no Christian society.

All the Oromos, Ogadenis, Afars, Sidamas and others, who fight for their independence, and all the neighboring countries, Somalia, Eritrea, Sudan and Egypt, which are threatened because of the evil, Satanic eschatological dreams of Greater Ethiopia, must diffuse these great text, which was published by the Russian explorer before 110 years, to the four corners of the universe.

The true barbarous identity of the Amharas is revealed in the chapter on the Abyssinian family that Bulatovich found it necessary to elaborate and submit to the top Russian imperial authorities.

In fact, there is no family in the Amhara society whereby an extensive fornication has been imposed by the pseudo-Christian monks. This filthy and barbaric practice makes of the Amhara society the outcast of the Mankind and the embodiment of the savages.

It is only for the needs of the Anti-Islamic plot of the Anglo-French Freemasonry and the Zionist movement that the Abyssinians are widely but erroneously considered as Christians.

Their fake Jesus is in fact the Antichrist mentioned in John’s Revelation, and their eschatological aspirations about Zion in their dirty and fake Ethiopia apply to a society deprived of marriage and forced into fornication.

I will further expand on the issue in several forthcoming articles, but here I republish the related excerpts from Bulatovich’s ‘From Entotto to the River Baro’.

Ethiopia through Russian Eyes

An eye-witness account of the end of an era, 1896-98 consisting of two books by Alexander Bulatovich

  • From Entotto to the River Baro (1897)


  • With the Armies of Menelik II (1900)


    • Translated by Richard Seltzer (seltzer@samizdat.com, www.samizdat.com)

    From Entotto to the River Baro
    http://www.samizdat.com/entotto.html

    An account of a trip to the southwestern regions of the Ethiopian Empire 1896-97 by Lieutenant of His Majesty's Life-Guard Hussar Regiment Alexander Bulatovich

    Originally published in St. Petersburg, 1897, Printed by V. Kirshbaum, 204 pages

    Reissued in 1971 as part of the volume With the Armies of Menelik II, edited by I. S. Katsnelson of the Institute of Oriental Studies of the Academy of Sciences of the U.S.S.R."Science" Publishing House Chief Editorial Staff of Oriental Literature Moscow 1971, entire book 352 pages, Entotto pp. 32-156

    Translated by Richard Seltzer (from the 1971 edition)

    Amhara or Abyssinians

    The Abyssinians, rulers of the country, call themselves "Amhara" in contrast to the inhabitants of Tigre. Through all the extent of my journey to the west, I did not come across any areas that they had completely settled, but, on the other hand, in those most recently conquered, all the rulers and troops are Abyssinian.

    As said above, being a mixture of all the peoples who gradually occupied the country, they are not of one uniform type.

    The shape of the skull, the shade of the skin, the height, the features of the face are all diverse. Side by side with a clearly Semitic type, you see the regular facial features of the ancient Egyptians and a turned-up nose. But, in spite of this apparent diversity, the national character is very determined and homogeneous, with small deviations that could lead to two types -- Gojjam and Shoan.71

    It is hard to imagine so many contrasts united in one person, as are united in the Abyssinian character. Their character is like the nature around them -- where precipices, cliffs, mountains and plains alternate among one another, and cold is mixed with tropical heat. If I allow myself a rather free comparison, this is how I would characterize the Abyssinian. He is talented and receptive, like a Frenchman. With his practicality, with the way he deals with those he has conquered and his governmental abilities, he is like an Englishman. His pride is like that of a Spaniard. By his love for his faith, his mildness of character and tolerance, he is like a Russian. By his commercial abilities, he is like a Jew. But in addition to all these characteristics, he is very brave, cunning, and suspicious.

    At the present time, Abyssinia -- with its ancient culture, Christianity, and historically shaped governmental order -- appears like an island among other peoples who are almost in a childlike condition. Abyssinians have professed the Christian faith since 343 A.D., and before then, from the time of Solomon, they professed the Jewish faith, which even today is reflected in their ceremonies.72 To this day they separate animals into pure and impure; they give great significance to the ability to butcher cattle; and they circumcise their children. There are many other similarities, but I will tell of them in greater detail later.

    Abyssinian Language

    Their language is of Semitic origin and of Hamitic root, since their ecclesiastical and literary language, Geez, derives from the Hamitic. The Geez language was brought to Ethiopia at the time of the Semitic migration. The Semites, becoming the ruling nation, made Geez their language. Mixing with Ethiopian tribes, Cushites who lived on the Ethiopian plateaux, they modified their language, adopting much from the surrounding tribes. Since the distribution of Semites was not uniform, with more to the north than to the south, to the north the language retained a greater purity, and at the present time we see in Abyssinia three dialects: Geez, ancient Hamitic, is the ecclesiastical and literary language; the Tigrean dialect which differs little from Geez; and the Amharic language, which has many Geez roots, but which has a grammar and pronunciation which is completely different from Geez. The Amharic language is very sonorous. In it there are not of the characteristic guttural "ha-ga" sounds of Semitic languages, including Geez and Tigrean. Conjugation and declination are also completely different between these two languages. The alphabet of both consists of 202 letters. Each syllable is represented by a different letter. The written form of the letters is similar to ancient Chaldean. They write from left to right. (It is significant to note that the all eastern people write from right to left.) Regarding the pronunciation of several consonants there are several complications. For instance, there are three different ways to pronounce the letters "h" and "t"; there is a difference between "ts" and "t-s"; and there are two ways to pronounce the letter "s." All books are printed in the Geez language, and only in recent times have several appeared in Abyssinian: Feta Negest and Tarika Negest.

    The first of these is a modified Code of Justinian; and the second is the history of the reigns of kings. The people have preserved some legends relating sometimes to former kings, but mostly to saints. Of the kings, Atye Zar Yakob (1434-1468) still lives in the memory of the people. He ruled all of present-day Ethiopia, including Kaffa and Mocha. I was unable to find any epics. There are some stories and proverbs.73 There are very few songs about the country, almost none, because their singers prefer to touch upon lively interests of the day with their songs or to sing unceremoniously about the person who invited them, in hope of getting a good tip. If the tip isn't good enough, the praise slowly turns to insulting abuse. Songs with in decent contents are also very wide-spread. In Abyssinia there are two kinds of itinerant singers: azmari and lalibala, which areal ways at odds with one another. The azmari sing, accompanying themselves on a single-stringed instrument like a violin, which is called a masanko.74 The lalibala sing heroic couplets with great enthusiasm, and with them there is a chorus of boys or girls who sing the refrain. These singers represent a completely different class of people, and are not subject to the general laws of the land. No one has the right to bother them, under threat of severe punishment, and the singers can ridicule and blame whomever they please, even the emperor himself to his face.

    They all are afraid of this mockery and generously reward singers, using them also as a way to increase their popularity.

    Azmari sing with great affectation, somewhat nasally, and during the song and roll over with their whole body in time to the music. For the most part, what they sing is improvised. Some of their tunes are very nice. Lalibala do not sing, but rather yell or growl some kind of heroic recitative; then the chorus sings some monotonous tune.

    Abyssinian Family Life 75

    The family life of the Abyssinian is very simple and almost the same in all classes. Houses in Shoa are wooden; those in the north are stone. Their structure is very simple. They drive sticks or stakes that are two and a half to three arshins long [70 to 84 inches] into the ground around a circle with a radius that is also three arshins [84 inches]. In the middle is a large post which serves as the base for the roof. The roof and the walls consist of the same kind of stakes and are connected together with ropes or pieces of bast. The house is not divided by partitions, but from one of the sides they make a back shed for horses or sheep. In the middle of the house is the hearth, on which they cook food in clay pots. By one of the walls is the alga -- a bed, consisting of a wooden frame on supports and a belt binding. All the rest of the space is covered with large clay pots. There are no kitchen-gardens. Large houses of leaders are built by the same system and attain 16 arshins [12 yards] in diameter. Sometimes they build them without a central post. Around the circumference, they stick large slivers of wood or stakes five arshins [4 yards] high, and in the middle around the circumference of a little circle drawn inside are several large posts. On these posts is placed a circle of flexible bamboo poles, tied together with ropes, and on this circle is held the whole roof, which consists also of flexible thin spokes or slivers, joined together above in a conic shape and fastened to a whole series of intermediate horizontal circles made of bent bamboo. The wrap these circles with multi-colored skins, and obtain a very beautiful appearance.

    Abyssinian Clothing

    The clothing of the Abyssinians consists of white trousers. The well-to-do have white thin cotton shirts. The highest personages wear silk ones. The waist is wrapped in a long wide piece of cotton material, over which they wear a bandoleer, if they have one, and a saber. On the shoulders they throw a shamma, a large square piece of white cotton material made locally. It is worn like a Roman toga, and there are many nuances in the way it is worn. At home, where each Abyssinian considers himself as an independent lord with full rights, like the emperor in the empire, the Abyssinian dons the shamma throwing the ends behind both shoulders and wrapping it around his whole body. The extreme expression of pride is a sitting or quietly moving Abyssinian, wrapped up to his nose in a shamma, looking with disdain on all that surrounds him. In the presence of or in the home of a higher person, no one other than this person can wear his shamma in this way. Others wear theirs in two ways. Half the shamma is wrapped around the waist, forming a kind of skirt; and the other, free half is picturesquely thrown over the shoulders. This is how all wear it when they speak with the negus. for instance, or a slave before his master. In addition, during a conversation the rule is observed that the younger when speaking to the elder, covers his mouth with the free end of the shamma. Furthermore, a courtier, when leaving the emperor or his leader, covers both of his shoulders with the free half of the shamma. Also, in law court, the plaintiff and the defendant wrap half the shamma around the waist and, hold the other hand in their hands. They like to cover their head with white muslin.

    This is in imitation of Menelik. Previously each brave man who had killed an elephant, lion or man braided his hair in plaits.

    Menelik always wears a headband. In recent times, felt hats with wide brims have come into use. They usually don't wear footwear and only when going to hot places do they wear something resembling sandals. The highest persons put on over the shamma what they call a kabba. This is a satin cloak with a hood, bordered with fringe. For covering from rain and cold, they have something like our felt cloak. This consists of thick felt, but sewn so that it doesn't come undone. The hood is on the back of it. The clothing of the women differs from that of the men in that, instead of trousers and a thin shirt, they wear a long, thick shirt that extends to the heels. The wealthy have them embroidered with silk. Around their waist they wrap the same kind of sash as the men, and on top they throw a shamma, and some a cloak.

    Abyssinian Food

    The usual food of the Abyssinian consists of injera (a kind of pancake bread, which is round, about 3/4 arshin [21 inches] in diameter), which they eat dipped in sauce made of pea meal with pepper. The wealthy add to that butter and meat. Their national and favorite dish, which they succeed in eating quite rarely is brindo, raw fresh-killed meat. A huge fillet or thigh is held by a servant over a basket around which those who are eating sit.

    Each chooses a piece for himself and cuts it out. They can eat an enormous quantity of raw meat, but all Abyssinians without exception have the inevitable consequence of that -- tapeworm.

    Therefore, it is the established practice among them to eat once every two months the cooked berries of the kusso tree to expel the parasitic worms. They very strictly observe fasts. On Wednesdays and Fridays they do not eat until noon; and during fasts, even fish is forbidden.

    Abyssinian Way of Life and Etiquette

    In his own home the Abyssinian is the complete master and zealously protects his right of the inviolability of his dwelling, like an Englishman. In the home of each wealthy Abyssinian the same strict etiquette is observed as at the court of the emperor, although, of course, to a lesser degree. There is a whole series of various domestic posts. For instance, the agafari, is the one who admits those who wish to see his master.

    There are agafari of the husband, the wife, who manage large receptions. They are usually very important and full of their own dignity. They always have in their hand a thin stick or little whip. The azzaj manages the house and all the property.

    There are chiefs of the various departments of the household economy. The kitchen chiefs are the cookers of honey, the injera-byet, wot-byet, and tej-byet. The chief of the stables is the balderas. The asalyfi is the one who cuts the food in pieces and serves the food and drink. The elfin ashkers are the servants of the bedroom. They are usually notably good-looking youths with gentle, graceful movements, with refined Abyssinian manners, always remarkably draped in their shammas.

    The day of an Abyssinian noble usually begins and ends very early. He gets up at sunrise and with his secretary -- tsafi -- and get down to work. The secretary reads to him the correspondence that has been received and answers to these letters are composed. Having finished that, the noble goes to the courtroom to dispense justice. All available soldiers and chiefs have already assembled in the yard to accompany him. He sits on a richly attired mule. Over him they unfurl a parasol, and the huge procession moves to the courtroom. At eleven o'clock on ordinary days and at two to three o'clock on fast days they have dinner. The wife is not at this meal. She sits in the elfin -- the bedroom. Nobles dine with their closest leaders. After the dinner of the master, the servants who are in attendance on him eat what remains, and if the master wants to especially distinguish one of them, he gives him his partly eaten piece of meat or partially drunk decanter of mead. After dinner, mead -- tej -- and beer -- tella76 -- is brought in decanters. And conversation begins, the thread of which is always maintained by the master. In this regard they have striking talent, and the popularity of a leader to a large extent depends on his skill in conducting conversation.

    At every minute people come to disturb the master about this or that matter. Only in the evening do all the retainers go away, business ends and he can spend a few hours with his family.

    At about seven o'clock he has supper with his wife, and at about nine o'clock he has already gone to bed.

    Abyssinian Family

    Families, as we know them, do not exist among the Abyssinians. Therefore, mutual love among members of a family, with very rare exceptions, does not exist. The absence of family is due to the position of women in Abyssinia and the instability of marriage.

    With very few exceptions, all marriages are civil. As a result, it is sufficient if the groom and bride in the presence of two witnesses -- kuas -- declare in the name of the negus that the marriage is made, and then the witnesses look after the property brought by the wife and also are responsible for the obligations which the groom takes on himself in relationship to the family of the bride. From the moment of swearing by the name of the negus, the marriage is completed, but to divorce is just as easy as to marry. In front of two witnesses, the husband sets the wife free, and then if the divorce was not a consequence of discovering unfaithfulness of the wife, than in going she has the right to half of all the property which they then divide. Only after many years of peaceful life together do the husband andwife decide to have a church wedding, which is inviolable.

    Priests are all married in church weddings. Because divorce is so easy and families change so frequently, one mother might have children from several fathers; and the position of the children is extremely uncertain. For instance, having divorced the first husband, the mother takes an infant with her and leaves another with the husband. Then she marries a second time, also has children from the second husband and a second time divorces, and this time leaves all the children both from the first and from the second marriage with the second husband. I saw little love of parents for their children. Above all, brothers and sisters are friendly to one another. At a strikingly early age children cease being children. They are very serious, rarely play pranks and you can entrust them with important things to do, which they will take care of and not make a mess of it. Their independent life begins very early.

    The Abyssinian woman is terribly coquettish and beautiful; but for the most part, she is short, poorly built and rarely has many children. Having few children must be due to the very early marriages. I knew a case where a girl seven years old was given in marriage. They marry quite frequently at nine years old, regardless of the fact that they are physically completely developed. The position of women is very free in the lower class and completely closed in the higher class. Eunuchs watch over them. They cannot go anywhere without a huge escort. In other words, on those rare occasions she is accompanied by her whole staff of chamber maids and eunuchs, and they sit her on the mule and take her off the mule, closely screening her by shammas from the view of strangers. In the higher class, almost all women are literate and even well-read. Very often, important correspondence is carried on between husband and wife. Since relations between the sexes are very easy, there are almost no instances of love affairs and jealousy. Catching the wife in infidelity at the scene of the crime, the husband has the right, with impunity, to kill both of them, and usually does so. But until such time as the infidelity has not been clearly discovered, the husband does not express either jealousy or suspicion. The closed conditions of women of the upper class are stipulated by etiquette.

    The birth of a child is not a prominent, happy event in the family. For the Abyssinian woman a child is almost always a burden. At birth, a male child is circumcised on the seventh day and christened on the twentieth. A female child is circumcised on the fourteenth and christened on the fortieth. At the christening, the child is given the name of some saint. They never call themselves just by this name but always with prefixes, for instance Wolda Mikael -- "birth of Michael," Gebra Maryam -- "slave of Mary," Haile Iesus -- "strength of Jesus." For the most part they do not call themselves by the name given at christening but with a nickname. There are some very original nicknames, for instance, Setayukh -- "How much I see" or Enatenakh -- "You are to mother," Sefraishu -- "Find the place", and for women, for instance, Terunesh -- "You a clean person," Worknesh -- "You are gold," Deseta -- "Happiness."

    Death among them is a very sorrowful event, mourned by all the relatives and acquaintances. And on this occasion there appears a contradiction of their character. Indifferent in his family feelings, the Abyssinian comes from afar to mourn at the grave of a relative. The Abyssinian dies quietly, in spite of the fact that during a grave illness for several days before death, in his house a mass of people crowds together, before time, to mourn him. (By the way, this happened to me when I was seriously ill in December of 1896, and my servants believed that my end was coming.) When it is apparent that death is unavoidable, the person who is sick takes kusso (a purgative) to drive out parasitic worms before death. (It is considered indecent to die with these in one's stomach). Then he takes confession and is given communion. They wash the corpse, roll it up in linen and, with loud weeping, carry it to the church where, after mass, they bury it with the head to the east. They have mourners, but they do not collect the tears in a vessel. Relatives wear mourning clothes, consisting of dirty, torn and old clothing. For several days the closest relatives do not leave the house, and during this time everyone who knew the deceased pays his relatives a visit of sympathy; and, over a small bottle of tej (mead), they weep together with them. In such cases the effusiveness of the Abyssinian character is expressed. Whether he rejoices or grieves, he tries as much as possible to express this and let it be known. Their mimicry and manner of conducting themselves always corresponds remarkably to the occasion. For instance, mourning the death of someone who is a completely stranger, the Abyssinian seems at this time to be completely crushed by grief, and finally having convinced himself of this, he weeps almost sincerely.

    The property of the deceased is divided among the children and among them they do not have the right of inheritance by the eldest. Always the land, and very often all the property of the deceased is inherited by whoever of the children was closest to him.

    Note
    Picture:     Abyssinian soldiers return after the criminal invasion of the Kaffa kingdom that marked the beginning of the Kaffa genocide.
    From: http://tinyurl.com/3a2zn7j