The Kingdom of Kaffa held power in southwest Ethiopia. In the late fourteenth century, the Minjo kings of Kaffa took over the throne of the Mato Dynasty and formed the Kingdom of Kaffa in 1390 CE. In total, there were between sixteen to nineteen Kaffa monarchs during the existence of the kingdom. The capital of the Kingdom of Kaffa was at Bonga, and eventually the kingdom acquired a second capital at Anderacha. The Kingdom of Kaffa controlled vast areas of land, establishing trade networks as far as Gondar in the north of Ethiopia during the mid-nineteenth century. The kingdom was home to a diverse range of forty-eight clans who practiced Islam, Christianity and indigenous religions. Kaffa was also divided into eighteen districts which were organized under minor administrative figures. The kingdom finally collapsed in 1897 when the Ethiopian Emperor Menelik II conquered Kaffa territory. [1]
[1]: (Orent 1970, 263-293) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
| Ethiopian Empire |
| elite migration |
| UNCLEAR: [elite replacement] |
| unknown | 1390 CE 1529 CE |
| loose | 1530 CE 1897 CE |
| unknown | 1390 CE 1530 CE |
| present | 1531 CE 1897 CE |
| unknown | 1390 CE 1530 CE |
| inferred present | 1531 CE 1897 CE |
| Year Range | Kingdom of Kaffa (et_kaffa_k) was in: |
|---|
Bonga became the capital under the Bongatato monarch of Kafa who reigned from 1565 CE- 1605 CE. Bonga stayed an important capital till the end of the Kingdom of Kaffa in 1897 CE. “This king ‘contracted’ the Bonga region from the Mato clan and made it the capital of the Minjo clan. He rewarded the Mato by making their king a member of the king’s council (mikrecho).” [1] “There were a series of court officials in Bonga and Anderacha, the two capitals of the Kafa Kings.” [2]
[1]: (Orent 1970, 269) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 282-283) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
Bonga became the capital under the Bongatato monarch of Kafa who reigned from 1565 CE- 1605 CE. Bonga stayed an important capital till the end of the Kingdom of Kaffa in 1897 CE. “This king ‘contracted’ the Bonga region from the Mato clan and made it the capital of the Minjo clan. He rewarded the Mato by making their king a member of the king’s council (mikrecho).” [1] “There were a series of court officials in Bonga and Anderacha, the two capitals of the Kafa Kings.” [2]
[1]: (Orent 1970, 269) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 282-283) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
“1798-1821 is the height of the Kafa empire under the leadership of Hoti Ginoch-during this time there are thirty-eight Kingdoms and chiefdoms paying tribute to Kafa.” [1]
[1]: (Orent 1970, 263) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
Orent discusses the Kingdom of Kafa within distinct periods: 1) The Pre-Centralization Period 2) Formation of the Kingdom of Kafa 3) The Kafa Kingdom of Expansion 4) The Amhara-Kafa Period. “The history and origins of the Kafa Kingdom are complex, but at least four distinct periods are discernible, although the exact dates are by no means fixed […] the formation of the Kingdom of Kafa (1390?-1674).” [1] “Until 1897 the Kafa had their own kingdom with a monarch and councilors of state. During the expansion period of Emperor Menelik II (1889-1913) Kafa lost its sovereignty.” [1]
[1]: (Orent 1970, 263) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
“Until 1897 the Kafa had their own kingdom with a monarch and councilors of state. During the expansion period of Emperor Menelik II (1889-1913) Kafa lost its sovereignty.” [1]
[1]: (Orent 1970, 263) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
Sometime in the fourteenth century the Minjo kings of Kafa took over the throne of the Mato Dynasty. “The most often repeated legend in Kafa has to do with the Minjo’s usurpation of the throne from the Mato clan, an event which Bieber dates to the fourteenth century.” [1]
[1]: (Orent 1970, 268) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
Sometime in the fourteenth century the Minjo kings of Kafa took over the throne of the Mato Dynasty. “The most often repeated legend in Kafa has to do with the Minjo’s usurpation of the throne from the Mato clan, an event which Bieber dates to the fourteenth century.” [1]
[1]: (Orent 1970, 268) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
This quote has a date range of around 1530 CE- 1897 CE as indicated by Orent. “Each of these clans was allowed to maintain its autonomy with its own ruler (referred to as tato or king in the legends) who was responsible to the King of Kafa.” [1]
[1]: (Orent 1970, 269) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
This quote has a date range of around 1530 CE- 1897 CE as indicated by Orent. “Each of these clans was allowed to maintain its autonomy with its own ruler (referred to as tato or king in the legends) who was responsible to the King of Kafa.” [1]
[1]: (Orent 1970, 269) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
“Since both Kafa and Janjero are West Cushitic languages, one need not assume a great migration of languages or peoples.” [1] “There had been those who - whatever opinions they held held regarding higher linguistic groupings - saw languages such as Kafa, Shinasha, Wolaitta, Zayse and Yemsa (nee Janjero) as part of a larger ’Cushitic’ family. And there had been those who saw these languages as something distinct. Fleming championed (and continues to champion) the latter viewpoint, and his arguments (Fleming, 19 69a, 1974, 1976a), together with those adduced by Lionel Bender (1971, 1975a), appeared to have won the day in securing the independence of Omotic.” [2]
[1]: (Orent 1970, 271) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Hayward 2012: vii) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/9NVNC8GD/collection.
“Since both Kafa and Janjero are West Cushitic languages, one need not assume a great migration of languages or peoples.” [1] “There had been those who - whatever opinions they held held regarding higher linguistic groupings - saw languages such as Kafa, Shinasha, Wolaitta, Zayse and Yemsa (nee Janjero) as part of a larger ’Cushitic’ family. And there had been those who saw these languages as something distinct. Fleming championed (and continues to champion) the latter viewpoint, and his arguments (Fleming, 19 69a, 1974, 1976a), together with those adduced by Lionel Bender (1971, 1975a), appeared to have won the day in securing the independence of Omotic.” [2]
[1]: (Orent 1970, 271) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Hayward 2012: vii) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/9NVNC8GD/collection.
“Traditionally the king of Kafa was the secular and ritual head of the nation, ruling also through the spirit of doche, known as the "good king." He was in effect an alamo, or medium. My research has shown that this ritual leadership began only in the last quarter of the nineteenth century. During the reign of Kami the king removed the position of the ibede goda, the leader of the Dugo clan who was the traditional medium to the monarchs of Kafa, and claimed that the spirit of doche had now passed to himself; as a result he acquired great wealth from the sacrifices which were traditionally brought to doche as well as the powers of spiritual sanctions.” [1] Under King Madi Gafo (1530 CE – 1565 CE) various Muslim and Christian groups start moving into the kingdom. “During his reign Kafa allowed its first Muslim traders, the Abjedo clan, to open stations. This was also the time of the Galla expansion, and the Kafa tell many tales about the great Oromo leader, Shipenao. There is some debate as to whether Shipenao is Ahmad Ibn Ibrahim, more commonly referred to as Gran.” [1] “During this period the territory of Kafa also received an influx of Amaro clans (i.e. Christian lineages), and, it is said, Hinaro, Bushasho (the princes of Enarea), and the Bosho, Hindata, Koijo, Gingicho, Gurabo, and Dedjewo clans came.” [1]
[1]: (Orent 1970, 269) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
levels. 1.Capital :“There were a series of court officials in Bonga and Anderacha, the two capitals of the Kafa Kings.” [1] :2. Town ::“Except for Minjiloch, the first Minjo kings are simply remembered for the fact that they respectively founded the towns of Shonga, Addio, and Shada.” [2] ::3.Village :::“Bieber is extremely unclear in his use of two titles worabi showo and worabi rasho, meaning ‘village chief’ and ‘district chief’ respectively. One must infer from Bieber’s statements that a clan elder was also a village chief since prescriptive rights to land ownership, which were synonymous with chieftainship, are implied in the translation of worabi showo, chief of the land, whereas the latter term means ruler of chiefs (worabi, chief; rasho, head, from the Amharic word ras). Some clans had prescriptive rights for providing the worabi rasho, who were responsible for law and order and tax collection on their lands.” [3]
[1]: (Orent 1970, 282-283) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 268) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[3]: (Orent 1970, 283) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
levels. 1.Capital :“There were a series of court officials in Bonga and Anderacha, the two capitals of the Kafa Kings.” [1] :2. Town ::“Except for Minjiloch, the first Minjo kings are simply remembered for the fact that they respectively founded the towns of Shonga, Addio, and Shada.” [2] ::3.Village :::“Bieber is extremely unclear in his use of two titles worabi showo and worabi rasho, meaning ‘village chief’ and ‘district chief’ respectively. One must infer from Bieber’s statements that a clan elder was also a village chief since prescriptive rights to land ownership, which were synonymous with chieftainship, are implied in the translation of worabi showo, chief of the land, whereas the latter term means ruler of chiefs (worabi, chief; rasho, head, from the Amharic word ras). Some clans had prescriptive rights for providing the worabi rasho, who were responsible for law and order and tax collection on their lands.” [3]
[1]: (Orent 1970, 282-283) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 268) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[3]: (Orent 1970, 283) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
levels. 1.Monarch :“Until 1897 the Kafa had their own kingdom with a monarch and councilors of state. During the expansion period of Emperor Menelik II (1889-1913) Kafa lost its sovereignty.” [1] :2. Chief Advisor to the King (Katema rasha) ::“To consolidate her position so that she could have a more positive choice in her successor, [Queen Abet Hinoch] removed the position of the katema rasha (chief advisor to the king) from the Hio clan to the Shabenao clan.” [1] ::3. Senior Councilor (Guje rasho) :::“[t]he guje rasho, who was the senior councilor and controlled the activities of the king’s slaves.” [2] :::4. Lesser councilors (inferred) ::::5. Clan “king” (Tato) :::::“Each of these clans was allowed to maintain its autonomy with its own ruler (referred to as tato or king in the legends) who was responsible to the King of Kafa.” [3] :::::6. District Chief (Worabi rasho) ::::::“Bieber is extremely unclear in his use of two titles worabi showo and worabi rasho, meaning ‘village chief’ and ‘district chief’ respectively. One must infer from Bieber’s statements that a clan elder was also a village chief since prescriptive rights to land ownership, which were synonymous with chieftainship, are implied in the translation of worabi showo, chief of the land, whereas the latter term means ruler of chiefs (worabi, chief; rasho, head, from the Amharic word ras). Some clans had prescriptive rights for providing the worabi rasho, who were responsible for law and order and tax collection on their lands.” [2] ::::::7. Village Chief (Worabi showo) :::::::“Bieber is extremely unclear in his use of two titles worabi showo and worabi rasho, meaning ‘village chief’ and ‘district chief’ respectively. One must infer from Bieber’s statements that a clan elder was also a village chief since prescriptive rights to land ownership, which were synonymous with chieftainship, are implied in the translation of worabi showo, chief of the land, whereas the latter term means ruler of chiefs (worabi, chief; rasho, head, from the Amharic word ras). Some clans had prescriptive rights for providing the worabi rasho, who were responsible for law and order and tax collection on their lands.” [2] :::::::8. Tatkisho ::::::::“The tatkisho worked under the jurisdiction of the worabi showo. If a clan had prescriptive rights to lands there were generally spread over a wide region and the tatkisho was, in effect, the local tax collector who delivered the demands of the monarch to clan elder (i.e., the land owner, sometimes called tugo), who in turn passed the major part of the collection to the worabi rasho. Tatkisho means ‘the hand of the king’.” [2] ::::::::9. Rashe showo- :::::::::“Each of the eighteen "lands" were divided into smaller administrative districts or villages, ruled by the rashe showo who, Bieber reports, were paid from the king’s treasury.” [2] :::::::::10. Gudo ::::::::::“The holder of this position [i.e. that of rashe showo] had an assistant, in charge of organizing sacrifices and feasts throughout the year, whose title was gudo with the prefix of the name of the land on which he lived e.g., Agaray gudo; Ibede gudo; and Dekia gudo.” [2]
[1]: (Orent 1970, 263) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 283) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[3]: (Orent 1970, 269) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
levels. 1.Monarch :“Until 1897 the Kafa had their own kingdom with a monarch and councilors of state. During the expansion period of Emperor Menelik II (1889-1913) Kafa lost its sovereignty.” [1] :2. Chief Advisor to the King (Katema rasha) ::“To consolidate her position so that she could have a more positive choice in her successor, [Queen Abet Hinoch] removed the position of the katema rasha (chief advisor to the king) from the Hio clan to the Shabenao clan.” [1] ::3. Senior Councilor (Guje rasho) :::“[t]he guje rasho, who was the senior councilor and controlled the activities of the king’s slaves.” [2] :::4. Lesser councilors (inferred) ::::5. Clan “king” (Tato) :::::“Each of these clans was allowed to maintain its autonomy with its own ruler (referred to as tato or king in the legends) who was responsible to the King of Kafa.” [3] :::::6. District Chief (Worabi rasho) ::::::“Bieber is extremely unclear in his use of two titles worabi showo and worabi rasho, meaning ‘village chief’ and ‘district chief’ respectively. One must infer from Bieber’s statements that a clan elder was also a village chief since prescriptive rights to land ownership, which were synonymous with chieftainship, are implied in the translation of worabi showo, chief of the land, whereas the latter term means ruler of chiefs (worabi, chief; rasho, head, from the Amharic word ras). Some clans had prescriptive rights for providing the worabi rasho, who were responsible for law and order and tax collection on their lands.” [2] ::::::7. Village Chief (Worabi showo) :::::::“Bieber is extremely unclear in his use of two titles worabi showo and worabi rasho, meaning ‘village chief’ and ‘district chief’ respectively. One must infer from Bieber’s statements that a clan elder was also a village chief since prescriptive rights to land ownership, which were synonymous with chieftainship, are implied in the translation of worabi showo, chief of the land, whereas the latter term means ruler of chiefs (worabi, chief; rasho, head, from the Amharic word ras). Some clans had prescriptive rights for providing the worabi rasho, who were responsible for law and order and tax collection on their lands.” [2] :::::::8. Tatkisho ::::::::“The tatkisho worked under the jurisdiction of the worabi showo. If a clan had prescriptive rights to lands there were generally spread over a wide region and the tatkisho was, in effect, the local tax collector who delivered the demands of the monarch to clan elder (i.e., the land owner, sometimes called tugo), who in turn passed the major part of the collection to the worabi rasho. Tatkisho means ‘the hand of the king’.” [2] ::::::::9. Rashe showo- :::::::::“Each of the eighteen "lands" were divided into smaller administrative districts or villages, ruled by the rashe showo who, Bieber reports, were paid from the king’s treasury.” [2] :::::::::10. Gudo ::::::::::“The holder of this position [i.e. that of rashe showo] had an assistant, in charge of organizing sacrifices and feasts throughout the year, whose title was gudo with the prefix of the name of the land on which he lived e.g., Agaray gudo; Ibede gudo; and Dekia gudo.” [2]
[1]: (Orent 1970, 263) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 283) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[3]: (Orent 1970, 269) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
The following quote suggest that there was not a formal legal code with courts, professional judges and lawyers, but instead there was a group of local arbitrators for various communal disputes. “Every gafo (aggregate of houses) had its clan elder, called duke niho, father of the people, who was a functionary only in the most general sense of the word, acting as an arbitrator in disputes and as a link between his gafo and that of the rashe showo. In fact, all of the positions lower than rashe showo were engaged primarily in matters of justice. The duke niho was considered to be a nali areto or ari gecho, ‘one who knows’. The tatikisho and the gudo were also in the category of ‘those who know,’ and they were asked to arbitrate and to sit in judgement in all cases affecting a gafo or subdistrict. Usually the duke niho was asked his opinion, but a binding judgement was left to the tatikisho. If this judgement was not acceptable to either of the parties, they could appeal to the gudo. Up to this level decisions could involve the division of a piece of land or compensation for damages. The rashe showo represented the next level of appeal, although the right to arrest people or to lock them in irons was reserved for the worabi rasho.” [1]
[1]: (Orent 1970, 292) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
The following quote suggest that there was not a formal legal code with courts, professional judges and lawyers, but instead there was a group of local arbitrators for various communal disputes. “Every gafo (aggregate of houses) had its clan elder, called duke niho, father of the people, who was a functionary only in the most general sense of the word, acting as an arbitrator in disputes and as a link between his gafo and that of the rashe showo. In fact, all of the positions lower than rashe showo were engaged primarily in matters of justice. The duke niho was considered to be a nali areto or ari gecho, ‘one who knows’. The tatikisho and the gudo were also in the category of ‘those who know,’ and they were asked to arbitrate and to sit in judgement in all cases affecting a gafo or subdistrict. Usually the duke niho was asked his opinion, but a binding judgement was left to the tatikisho. If this judgement was not acceptable to either of the parties, they could appeal to the gudo. Up to this level decisions could involve the division of a piece of land or compensation for damages. The rashe showo represented the next level of appeal, although the right to arrest people or to lock them in irons was reserved for the worabi rasho.” [1]
[1]: (Orent 1970, 292) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
The following quote suggest that there was not a formal legal code, but instead there was a group of local arbitrators for various communal disputes. “Every gafo (aggregate of houses) had its clan elder, called duke niho, father of the people, who was a functionary only in the most general sense of the word, acting as an arbitrator in disputes and as a link between his gafo and that of the rashe showo. In fact, all of the positions lower than rashe showo were engaged primarily in matters of justice. The duke niho was considered to be a nali areto or ari gecho, ‘one who knows’. The tatikisho and the gudo were also in the category of ‘those who know,’ and they were asked to arbitrate and to sit in judgement in all cases affecting a gafo or subdistrict. Usually the duke niho was asked his opinion, but a binding judgement was left to the tatikisho. If this judgement was not acceptable to either of the parties, they could appeal to the gudo. Up to this level decisions could involve the division of a piece of land or compensation for damages. The rashe showo represented the next level of appeal, although the right to arrest people or to lock them in irons was reserved for the worabi rasho.” [1]
[1]: (Orent 1970, 292) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
The following quote suggest that there was not a formal legal code with courts, professional judges and lawyers, but instead there was a group of local arbitrators for various communal disputes. “Every gafo (aggregate of houses) had its clan elder, called duke niho, father of the people, who was a functionary only in the most general sense of the word, acting as an arbitrator in disputes and as a link between his gafo and that of the rashe showo. In fact, all of the positions lower than rashe showo were engaged primarily in matters of justice. The duke niho was considered to be a nali areto or ari gecho, ‘one who knows’. The tatikisho and the gudo were also in the category of ‘those who know,’ and they were asked to arbitrate and to sit in judgement in all cases affecting a gafo or subdistrict. Usually the duke niho was asked his opinion, but a binding judgement was left to the tatikisho. If this judgement was not acceptable to either of the parties, they could appeal to the gudo. Up to this level decisions could involve the division of a piece of land or compensation for damages. The rashe showo represented the next level of appeal, although the right to arrest people or to lock them in irons was reserved for the worabi rasho.” [1]
[1]: (Orent 1970, 292) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
In the late nineteenth century, King Galli Sherocho executed Christian converts at the market of Anderacha. “He was incensed that some men of the royal Minjo clan had accepted baptism and arrested many newly converted Christians and summarily executed them in the market place of Anderacha.” [1] We have chosen 1798 CE as a cutoff point because the period 1798 CE -1821 CE has been described as “the height of the Kafa empire”. [2]
[1]: (Orent 1970, 281) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 263) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
In the late nineteenth century, King Galli Sherocho executed Christian converts at the market of Anderacha. “He was incensed that some men of the royal Minjo clan had accepted baptism and arrested many newly converted Christians and summarily executed them in the market place of Anderacha.” [1] We have chosen 1798 CE as a cutoff point because the period 1798 CE -1821 CE has been described as “the height of the Kafa empire”. [2]
[1]: (Orent 1970, 281) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 263) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
“All these people own communal worshipping houses of the sort which G. Massaja, a Catholic priest, saw in 1859 while he was engaged in missionary activities in Kafa.” [1] We have chosen 1798 CE as a cutoff point because the period 1798 CE -1821 CE has been described as “the height of the Kafa empire”. [2]
[1]: (Orent 1970, 272) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 263) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
“All these people own communal worshipping houses of the sort which G. Massaja, a Catholic priest, saw in 1859 while he was engaged in missionary activities in Kafa.” [1] We have chosen 1798 CE as a cutoff point because the period 1798 CE -1821 CE has been described as “the height of the Kafa empire”. [2]
[1]: (Orent 1970, 272) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 263) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
The quote below suggest that roads were likely present. During the reign of Gawi Nechocho (1845CE -1854 CE) new trade routes were established. “It is said that, because of his daughter’s marriage to the king of Gera, a trade route was opened up to Gondar.” [1]
[1]: (Orent 1970, 279) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
The quote below suggest that roads were likely present. During the reign of Gawi Nechocho (1845CE -1854 CE) new trade routes were established. “It is said that, because of his daughter’s marriage to the king of Gera, a trade route was opened up to Gondar.” [1]
[1]: (Orent 1970, 279) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
The quote below suggest that trade emporia were likely present. During the reign of Gawi Nechocho (1845CE -1854 CE) new trade routes were established. “It is said that, because of his daughter’s marriage to the king of Gera, a trade route was opened up to Gondar.” [1]
[1]: (Orent 1970, 279) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
The quote below suggest that trade emporia were likely present. During the reign of Gawi Nechocho (1845CE -1854 CE) new trade routes were established. “It is said that, because of his daughter’s marriage to the king of Gera, a trade route was opened up to Gondar.” [1]
[1]: (Orent 1970, 279) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
E.g. Trading emporia. The quote below suggest that trade emporia were likely present. During the reign of Gawi Nechocho (1845CE -1854 CE) new trade routes were established. “It is said that, because of his daughter’s marriage to the king of Gera, a trade route was opened up to Gondar.” [1]
[1]: (Orent 1970, 279) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
E.g. Trading emporia. The quote below suggest that trade emporia were likely present. During the reign of Gawi Nechocho (1845CE -1854 CE) new trade routes were established. “It is said that, because of his daughter’s marriage to the king of Gera, a trade route was opened up to Gondar.” [1]
[1]: (Orent 1970, 279) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
This quote refers to a 16th century inscription on a feast house. “In one of the oldest feast houses in Kafa, at Baha, Cardinal Massaja found a tabot with an inscription dedicated to ‘St. George, Our Lady Mary and God’ and signed by ‘Dengel’ (possibly referring to Sarsa Dengel of the sixteenth century).” [1]
[1]: (Orent 1970, 272) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
This quote refers to a 16th century inscription on a feast house. “In one of the oldest feast houses in Kafa, at Baha, Cardinal Massaja found a tabot with an inscription dedicated to ‘St. George, Our Lady Mary and God’ and signed by ‘Dengel’ (possibly referring to Sarsa Dengel of the sixteenth century).” [1]
[1]: (Orent 1970, 272) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
This quote refers to a 16th century inscription on a feast house. “In one of the oldest feast houses in Kafa, at Baha, Cardinal Massaja found a tabot with an inscription dedicated to ‘St. George, Our Lady Mary and God’ and signed by ‘Dengel’ (possibly referring to Sarsa Dengel of the sixteenth century).” [1]
[1]: (Orent 1970, 272) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
This quote refers to a 16th century inscription on a feast house. “In one of the oldest feast houses in Kafa, at Baha, Cardinal Massaja found a tabot with an inscription dedicated to ‘St. George, Our Lady Mary and God’ and signed by ‘Dengel’ (possibly referring to Sarsa Dengel of the sixteenth century).” [1]
[1]: (Orent 1970, 272) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
The Bible and the Quran. “In one of the oldest feast houses in Kafa, at Baha, Cardinal Massaja found a tabot with an inscription dedicated to ‘St. George, Our Lady Mary and God’ and signed by ‘Dengel’ (possibly referring to Sarsa Dengel of the sixteenth century).” [1] “During his reign Kafa allowed its first Muslim traders, the Abjedo clan, to open stations. This was also the time of the Galla expansion, and the Kafa tell many tales about the great Oromo leader, Shipenao. There is some debate as to whether Shipenao is Ahmad Ibn Ibrahim, more commonly referred to as Gran.” [2] This is coded as present for 1531 CE – 1897 CE as various Muslim and Christian groups start moving into the kingdom under the reign of King Madi Gafo (1530 CE – 1565 CE). [2]
[1]: (Orent 1970, 272) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 269) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
The Bible and the Quran. “In one of the oldest feast houses in Kafa, at Baha, Cardinal Massaja found a tabot with an inscription dedicated to ‘St. George, Our Lady Mary and God’ and signed by ‘Dengel’ (possibly referring to Sarsa Dengel of the sixteenth century).” [1] “During his reign Kafa allowed its first Muslim traders, the Abjedo clan, to open stations. This was also the time of the Galla expansion, and the Kafa tell many tales about the great Oromo leader, Shipenao. There is some debate as to whether Shipenao is Ahmad Ibn Ibrahim, more commonly referred to as Gran.” [2] This is coded as present for 1531 CE – 1897 CE as various Muslim and Christian groups start moving into the kingdom under the reign of King Madi Gafo (1530 CE – 1565 CE). [2]
[1]: (Orent 1970, 272) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 269) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
The following quotes suggest that religious literature was likely produced. “In one of the oldest feast houses in Kafa, at Baha, Cardinal Massaja found a tabot with an inscription dedicated to ‘St. George, Our Lady Mary and God’ and signed by ‘Dengel’ (possibly referring to Sarsa Dengel of the sixteenth century).” [1] “During his reign Kafa allowed its first Muslim traders, the Abjedo clan, to open stations. This was also the time of the Galla expansion, and the Kafa tell many tales about the great Oromo leader, Shipenao. There is some debate as to whether Shipenao is Ahmad Ibn Ibrahim, more commonly referred to as Gran.” [2] This is coded as inferred present for 1531 CE – 1897 CE as various Muslim and Christian groups start moving into the kingdom under the reign of King Madi Gafo (1530 CE – 1565 CE). [2]
[1]: (Orent 1970, 272) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 269) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
The following quotes suggest that religious literature was likely produced. “In one of the oldest feast houses in Kafa, at Baha, Cardinal Massaja found a tabot with an inscription dedicated to ‘St. George, Our Lady Mary and God’ and signed by ‘Dengel’ (possibly referring to Sarsa Dengel of the sixteenth century).” [1] “During his reign Kafa allowed its first Muslim traders, the Abjedo clan, to open stations. This was also the time of the Galla expansion, and the Kafa tell many tales about the great Oromo leader, Shipenao. There is some debate as to whether Shipenao is Ahmad Ibn Ibrahim, more commonly referred to as Gran.” [2] This is coded as inferred present for 1531 CE – 1897 CE as various Muslim and Christian groups start moving into the kingdom under the reign of King Madi Gafo (1530 CE – 1565 CE). [2]
[1]: (Orent 1970, 272) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
[2]: (Orent 1970, 269) Orent, Amnon. 1970. ‘Refocusing on the History of Kafa Prior to 1897: A Discussion of Political Processes’. African Historical Studies. Vol. 3:2. Pp 263-293. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2A389XGK/collection
The following quote suggest that the Maria Theresa thaler was likely present within the Kingdom of Kaffa. “The Maria Theresa dollar, known as the thaler in Austria, was first minted in Vienna in 1751 and named after the Austrian Empress Maria Theresa. It was 80 percent pure silver. In the late 18th century, Arab traders probably introduced the Maria Theresa thaler to Ethiopia and, by the mid-19th century it had become the most widely acceptable form of currency. Before 1935, the coinage of Menelik II and Halie Selassie failed to dislodge the thaler. During the Italian-Ethiopian War (1935-1936), there were some 50 million thalers in circulation. [1]
[1]: (Shinn and Ofcansky 2013, 110) Shinn, David and Thomas Ofcansky. 2013. Historical Dictionary of Ethiopia. Lanham, Maryland: Scarecrow Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/29MS79PA/collection
The following quote suggests that bartering with articles was a common practice within Ethiopia. “Articles of clothing, food, agricultural implements, decorative ornaments, cotton cloth, small iron bars, cartridges, and bars of salt or amole, as it was called, replaced coins for many years.” [1]
[1]: (Shinn and Ofcansky 2013, 109) Shinn, David and Thomas Ofcansky. 2013. Historical Dictionary of Ethiopia. Lanham, Maryland: Scarecrow Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/TWITJWK4/items/29MS79PA/collection
The quote below discusses the general systems of measurement in Ethiopia, suggesting that the weight measurements were likely present in the Kingdom of Kaffa. “Three basic types of weight concepts may be discerned: firstly, vague ideas of heaviness or lightness obtained merely by lifting objects in the hand, or even by estimating their weight by sight; secondly, basic, but relatively crude concepts such as the porter, donkey, mule and camel-load, which, by reason of their simplicity, may be compared with fundamental measurements in other fields like the length of the human arm, the area ploughed by an ox in a day or the amount held in the hand; and, thirdly, more accurate measurements based on the use of some kind of scales, steelyard or other weighing apparatus.” [1]
[1]: (Pankhurst 1970, 45) Pankhurst, Richard. ‘A Preliminary History of Ethiopian Measures, Weight and Values, Part III’. Journal of Ethiopian Studies. Vol. 8:1. Pp 45-85 Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/FZPKE83Z/collection
The quote below discusses the general systems of measurement in Ethiopia, suggesting that the volume measurements were likely present in the Kingdom of Kaffa. “Volume was sometimes expressed by means of similes rather than by employing units of capacity. This was done by likening an amount of the article to be measured to a) various parts of the human body, b) well known objects, such as grains of corn, beans, lemons and the like, or c) by using other descriptive concepts.” [1]
[1]: (Pankhurst 1969, 161) Pankhurst, Richard. ‘A Preliminary History of Ethiopian Measures, Weight and Values, Part II’. Journal of Ethiopian Studies. Vol. 7:2. Pp 99-164. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/MZQWWA6Z/collection
The quote below discusses the general systems of measurement in Ethiopia, suggesting that the length measurements were likely present in the Kingdom of Kaffa. “Three basic types of weight concepts may be discerned: firstly, vague ideas of heaviness or lightness obtained merely by lifting objects in the hand, or even by estimating their weight by sight; secondly, basic, but relatively crude concepts such as the porter, donkey, mule and camel-load, which, by reason of their simplicity, may be compared with fundamental measurements in other fields like the length of the human arm, the area ploughed by an ox in a day or the amount held in the hand; and, thirdly, more accurate measurements based on the use of some kind of scales, steelyard or other weighing apparatus.” [1]
[1]: (Pankhurst 1970, 45) Pankhurst, Richard. ‘A Preliminary History of Ethiopian Measures, Weight and Values, Part III’. Journal of Ethiopian Studies. Vol. 8:1. Pp 45-85 Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/FZPKE83Z/collection
The quote below discusses the general systems of measurement in Ethiopia, suggesting that the area measurements were likely present in the Kingdom of Kaffa. “Three basic types of weight concepts may be discerned: firstly, vague ideas of heaviness or lightness obtained merely by lifting objects in the hand, or even by estimating their weight by sight; secondly, basic, but relatively crude concepts such as the porter, donkey, mule and camel-load, which, by reason of their simplicity, may be compared with fundamental measurements in other fields like the length of the human arm, the area ploughed by an ox in a day or the amount held in the hand; and, thirdly, more accurate measurements based on the use of some kind of scales, steelyard or other weighing apparatus.” [1]
[1]: (Pankhurst 1970, 45) Pankhurst, Richard. ‘A Preliminary History of Ethiopian Measures, Weight and Values, Part III’. Journal of Ethiopian Studies. Vol. 8:1. Pp 45-85 Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/FZPKE83Z/collection