I believe that gas station was located at somewhere Martin Grove and Dixon. Or closer to the airport at Airport Rd and... Once a while in the summer we go to Williams Coffee that is very closer to the airport and sit outside at the patio with our cooler cappuccino drinks, you can't believe how lower the planes are when landing, that even if you throw your kabo at them will reach.

A plane just crashed a few kilometers away where I'm now. They are saying it is Air France. A heavy storm was/is on today. You can watch from BBC That is highway 401, by the way.

Salaan... What is this Saaxil iyo Caynka aad sheegeysiin? Mise Kheynkii ayaa dhiman? The last time I knew Soomaaliya had 18 provinces, the last one being Sool. Awdal Baay Bakool Banaadir Bari Galgaduud Gedo Hiiraan Jubbada Dhexe Jubbada Hoose Mudug Nugaal Sanaag Shabeeladda Dhexe Shabeeladda Hoose Sool Togdheer Waqooyi Galbeed

Salaan... Actually, this guy was telling us this very relevant topic yesterday that a decade and so ago, he met a lady in Sweden that named her sons right after the sub-sub-sub-clans of hers and her husband. One was named Tanade, the other Kablalax (funny sounding, by the way ) and last one Reer Mahad. The person telling us this anecdote didn't know those were tribal names until he met one day a qabiilist koow ka koow and gave a visit to the reer with the boys. The guy he met claimed to know all sub-sub-sub Soomaali clans, and thus he instantly knew when the boys' names were mentioned and after they left he told him. I too didn't know until yesterday what those words/names were, save the Mahad name which is a common one. Waa yaab, but that lady must be honest enough, at least.

Salaan... All those decades of guerilla fighting and this result? The guy apparently hadn't had a good chance to enjoy the fruits of finally signing peace deal and being a vice president.

Originally posted by General Duke: As for Xabsade and even Sharif they are minor figures, mere pawns in all of this. Don take them seriously, through Xabsade Abdiqasin, his junior Inda Cade speak. Through Shariff you can hear the voice of Qaynyare.. Odayga Cabdillaahi, the Lackey of Sanaawi, ma tagoo Baydhabo, oo yaa ka celinaayo, for he always wanted to go meeshaas? "Junior" Xaabsade, perhaps? Laakiin ninyahoow mar mar in aad robot tahay iyo in aa bini aaden tahay waaba kala shakisanahay, maxaa yeelay wixii baluug eh gaduud ayaa leedahay wixii jaalo ehna cagaar. Adduunka upside down aa u fiirisaa widaaygiis. N.B., dowlada awoowgaa, Mudane Lackey of Sanaawi, waxba haka sugin hadee saan ku socoto, anigaa ku dhahay, and don't lose any sleep over it.

Salaan... The MP's name is not "Boris Amderson" nor is it "Mr. Etobicoke." He isn't a 'redneck' either. Borys Wrzesnewskyj, a Ukrainian descendant, is an MP elected from the importantly Soomaali-inhabited xaafad of Toronto, Etobicoke Centre, which his constituency includes Reer Digson (Dixon). Since his contituents are mainly Soomaalis, politics thus dedicates that he must try to represent them fully in Ottawa, including the issues that affect their respective country, Soomaaliya. There was an unexpected twist, however. Some Soomaali "community organizations" advised him not to go to Soomaaliya, and should he insist to go, he should go to Muqdisho, not Jowhar. (Foes C/llaahi Yuusuf in clan disguise? Yep.) He called a meeting for some "community leaders" who always is qalaafo and kishif around at their back (he knows this all too well for they go to him all the time complaining and whining against one another) and persuaded them that he is going and they should support since it is their country what is at stake. Keeping in that light, he is a tiresless advocate of Soomaali issues at Canadian parliament, if there is any issue at all.

Salaan... Af waakan meylaga aamee Maah maahda haku ciyaarin nooh. Yac! 'Waakan' kulahaa. Af waakoow meyliki aamee dheh. Bishaaro aa lagu cuni lahaa maxaa kale. Heesta uu Shimaali qaadaayo ma dhageysatay, oo "Kalifoorniyaa tagee Kanada markaan u socdo anigoo kulyeeri..." ereyo Maay uu hoosta ka galinaa ku darsanaa, ma xasuusti hada. Xiinka, Siidka wuxuu dhahay markuu Sheekh Aweys ugu yimid Tiyeegloow (Biyooleey), markaasna codsaday ciidamo ama uu dagaal ka bilaabo Koonfurta, sheekha wuxuu ugu jawaabay, "Dagaal ma fadaana." Aw Siidoow waa xanaaqay, awalba seef labood uu iska ahaa, laakiin maadaama uu deegaankiis joogin wuxuu lasoo booday, "Fad ama ha fadin waa lagu fadsiin!" It would be interesting to hear it spoken though Listen to this Mal ii karoow song if you want to hear af Maay.

Salaan... No more sharci Ingiriis. No more qaabilaad. Kuwii sharci qabin awalba jaabo jaabo ku joogay, tarxiil fast and furious eh. Fingerprint Soomaalis at the garoonka diyaaraha is mandatory now, anybody from outside EU. Inkaarqabahaan[qabiyaal], hawshaan maxaa giliye? Ilaahoow u gargaar Soomaaali. Masiibo maka harto.

Originally posted by Arawello: Illaahow hadaan xabad kafahmay....walee afsoomaligu waa badan yahay Qaarkood ayaan isku deynaa in aan fasiro. ________________ Lankii aadiis dhooro aaroodiisna geed saaree. (Ninkii hooyadiis dhooro, sharaftiisa uu geed saaraa) Lan banaan maroow faragshey geed ma daaraaw. (Nin banaan maraaya faraqiisa geed ma taabta [gaaro, yacni dhib ma arko]) Hooba naar galaasa bartaa ay la aragnee, tiimbooy! (Tan iyadaaba ugu fudud: Haddaa naar galeysid, bartaa yaala arkin, tiimbo! [yacni si fiican u gal]) Lan aawka taab ingooyi aada taag man waayaw. (Nin aabahaa soo maray, hooyadaa ma u daahaayo) Beenta hori runta danbi ya in baasleti. (Tan turjumaan maba u baahno: Beentaada hore runtaada danbe ee dishaa) Libeeh dhulshee inroogni jabaan sagaari leeyih. (Libaax dhulkiis joogin, fiigmo sagaaro uu lee yahay) Aadaa jinka guursiti aw-dheh iya kiin dilaasa. (Hooyadaa facaa guursatay "aw-dheh" [yacni aabo ku dheh] ee kugu dilee) Aawkey ani ku roon Aadey ani ku roon adaaba liin gale. (Aabaheey anigaa ka roon, hooyadeyna anigaa ka roon cadaab lagu galaa) Ajuusah erti Aboodeeyaa husee mooradiyee walka ogdeh. (Cajuusa dhahday ayeeyeydeey ayaan xusaa mooradeeda ee wax ku og tahay) Habartaa mariidi kobtaa dhuntiyu. (Tan anigaba ma fahmin, yacni ereyga "mariidi" ayaa ii gooye) Seddi lankii dhatiyoo galo ke dhimadee, lankii ku dheeraado in dhiboodee, lankii in dhowna ka dheefsadee: Dab, biya ii dowlo. (Sadex qofkii dhexdooda galo wuu ku dhimanaa, qofkii ku dheeraadana wuu u dhiboonaa, qofkii u dhowna wuu ka dheefsanaa: Dab, Biya iyo Dowlo) Seddi walhaadba seddi in doron: Lan saan dheer, seefaan in dorinhe; lan sanwiin sanboor in dorinhe, lan sariir fuuline see-ete in doronte. (Sadex wax ahaadaba sadex ayaa ugu daran: Nin saan dheer, seef aa u daran; nin sanweyn sanboor ayaa u daran iyo nin sariir saaran 'see tahay' ayaa u daran) Dhalaan dheelaa baradi dhusuntaa far koo galiyee. (Dhalatooy (mise ciyaal) ciyaartaa bartay dabaduu far kaa galinaa) Daanyeer hoo waltaraw dubsheewa daboolidi fadi. (Daanyeer haduu waxtaraayo, dabadiis uu dabooli lahaa) __________________ Intaas ha inoogu joogto. _________________ Xiinka, duqa speaking of xiin faniinka, Sayidka oo af Maay ku hadlaayo ma maqashay?

Afweyne ousted and dead.... Afweeyne and Aideed kept their words... Afweeyne was ousted and fled the country... Afweeyne have managed to single-handedly lead... Afweeyne & Aideed left... Afweeyne was a decade and half ago... Afweeyne and Aideed’s refusal to acknowledge... Afweeyne & Aideed are indeed... War ninyahoow amaaba "Afweyne" ku qafiiftaa, macbuudka. Ninka waa geeriyooday ee ka dhaaf caayda, Soomaaliyana wax ka daran oo maskaxyar ayaa wada socdo hada.

Jeneraalka, waa lagu salaamay saaxiib. Riyadaada intee mareysaa? Awoowe Lackey wax ma u tooseen, waxaa maqlay Xudur uu u socdaa ee ma oga miyaa Xudur laba mundul bas ayaa ka dhisan iyo halkoo ceel.

Salaan... Lankii aadiis dhooro aaroodiisna geed saaree. Lan banaan maroow faragshey geed ma daaraaw. Hooba naar galaasa bartaa ay la aragnee, tiimbooy! Lan aawka taab ingooyi aada taag man waayaw. Beenta hori runta danbi ya in baasleti. Lammi dheri lankii dab saaridi koowa ku bure. Libeeh dhulshee inroogni jabaan sagaari leeyih. Aadaa jinka guursiti aw-dheh iya kiin dilaasa. Aawkey ani ku roon Aadey ani ku roon adaaba liin gale. Dubu dameer li daagow baridi dhuusa baride. Doora daaqshee ninkii fiiriya dhaawtiyee ma helaaw. Ajuusah erti Aboodeeyaa husee mooradiyee walka ogdeh. Dabeyl hoobo kooyto, lamba hindhooshee. Saadaa oo geegoolee diiddi mal ingooriyaaw. Habartaa mariidi kobtaa dhuntiyu. Idaaley dubbud bariidi eesang is taawiyaas. Seddi lankii dhatiyoo galo ke dhimadee, lankii ku dheeraado in dhiboodee, lankii in dhowna ka dheefsadee: Dab, biya ii dowlo. Seddi walhaadba seddi in doron: Lan saan dheer, seefaan in dorinhe; lan sanwiin sanboor in dorinhe, lan sariir fuuline see-ete in doronte. Geedkii jinkaa boode, boodowmaa haluulishi maleh. Hanqi miski diimaa, gomaraa ki diimee. Watariiriye madii walhalayoo is wareeriyee. Dhalaan dheelaa baradi dhusuntaa far koo galiyee. Lan koo hoog wiin, salaan bood may inkah dhiibaaw. Lanki aawkaa taab ing gooyi Aadaa taleediyee ma waayaaw. Uluma abaareed injirtiyoo mal daaraaw. Lan Illaahey dhawi dhagtiis may dheegaaw. Libeeh lutoobi beelinaado loo fiighiyee. Daanyeer hoo waltaraw dubsheewa daboolidi fadi. Karsiney i dubunay dhatiyo fooda ku dhume. Lan alifsheey humaadi albaqri mikitoosaaw. Laf eey ku daali waraabi in usubta.

Muqdisho is unsafe and dangerous, that is a fact, and regardless what happens in the other parts of the country. Anybody who disputes otherwise can't be taken rationally. However, this has nothing to do why not "Honourable" C/laahi Yuusuf Axmed shouldn't be in that capital. He wanted violently to be a president of the republic and was chosen, albeit not universally by Soomaalis; I am sure he knew the risks exactly as they are now. Kowtowing to Sanaawi and avoiding the capital, Muqdisho, won't get you anywhere, Mr. President.

Wax magarato killing wax garadkii maalinba maalinta ka danbeysa yaa isku soo hari doono taloow? Soomaali, Eeboow adigaa u maqan. Marxuumka Eebe ha u naxariisto. A man who could have afforded long time ago to depart and stay away from that troublesome country, but for the sake of a nation and its ailing citizens chose to stay behind and educate the masses how we can live together. Allow u gargaar ummadaada.

Salaan... All though all visible signs of his controversial movement disappeared with his death Controversial? Abaayadiis, haduu kii Soomaali u halgamay dadka qaarkood balaayo ka daba wadaan, Soomaali ummad inkaaran lagu sheegi jiray waxaa ka jiro. Maxee dhihi jireen markuu Cabdullaahi Ciise dowladii ugu horeysay qabtay? Governo Sac... Maxee ugu yeeri jireen markuu Aadan Cadde madaxweynaha ugu horeeya noqday? Too baari and too laidback... C/rashiid ayaa imaaday? Too wadaad, too suufi and not helping us (his fellow clan members)... Soomaali intii meel loo raaci lahaa, dabeesha in la raaco ayaa dhaanto mar marka qaarkood.

Salaan... Yes, I wear my hoosgundi (macawiis) and faranjees sasamaaniko. Sometimes under the hoongundi goes my cali falaax with my baasaboor in it and other identifications, just in case wax qarxaan horeey aan ka ordaa Xamar aan u socdaa. (In here, they told us to prepare now any anything that sharqans and stiffs, so I'm heeding their valuable advice. Thank you very much the caring Government of Canada.) Without them, hurdo without worrisome ma imaaneyso. (Oobis, wrong room.)

Salaan... This person was telling me yesterday this guy is from one of the chatrooms of Paltalk, taking seriously threats he and his co-chatters exchanged on the cyberspace, that he will try to defend his clan's side lest war happens. The person told the nick name "Beerdilaacshe" is the account he uses on Paltalk and he is also "holla-ing" to his so-called friends from Paltalk by mentioning the nicknames like Baxaar, Dharbaax, Feysal & Rahaab. I couldn't believe that person telling me this. Really couldn't. But if it is true, then he must be the silliest. Marax seenbari marax.

Salaan... Saaxiib, how can you debate in the intricate nature of Southern politics if you think the lahjad I wrote in and the lahjad Muuse Suudi speaks are the same? But hats off to you for such an improvement understanding that maahmaah of "abkeey dooli diloow..."

Salaan... Nuunoow, what is wrong with those nicks? Actually, some are quite interesting. Soomaalida badankooda naaneys ayee lee yihiin, siiba nimanka. Kuwaa iloowday aan kugu daro: Indhacadde Xaabsade Xaaraan-kunaax ("wasiirka" maleeshooyinka; a small-w warlord also known as Bootaanka aad sheegtay) Furux Saransoor Gacmadheere Kiishbur ("wasiirka" isku xirka jaaliyadaha dibadda iyo wax kale aan iloobay; a small-w warlord) Ilqeyrte (the owner of Hoteel Saxaafi and a shareholder of garoonka diyaaradaha Lambar Konton; also a small-w warlord) Beebe (one of the latest qabqable) Laakiin Nuunka adigaa af Soomaali foorto ku ahee, ee micnaha ereyada qaarkood manoo fasiri kartaa, sida kuwaan camal: Moorgan Seeraar Saransoor Hiiraale Faax Furux Deer(oow) Yalax(oow) Siilaanyo ________________ NB, maalintoo anigoo kuwa aan Been-Been-Sii (BBC) u shiday oo akhbaar raadinaaye, markaasna waxaa socday dagaalada Jubbooyinka ayaa naagta warka tabineysay soo booday akhbaar dhamaatay ka bacdi, waxee tiri: "Kaasi waa wariyaheena Bashka Jug-soo-dhacay oo inoogu soo waramaaye Dhoobley." Walaahi qosol waa isku celin waaye.

Dacaayad milaa yacni. Dadka qaarkood ereyga Soomaali wuxuu ku noqon rabaa sidii wax laga yaxyaxo, oo sidii sanboorka sanka u dhibo camal ayuu ereyga Soomaali u dhibi rabaa. Arooska dad baa dhigtay. Dad baa la casuumay, hadaadan kamid ahayn ha tagin; hadaa tagtidna waxaaga cun, shukaanso, qarabi, jacburso, wax kale loo joogina oo kamid ah "qaato wasaq aan ku cunay" ama "hebel/heblaayaa noocaas foolxun qabtay..." ka jooji, siiba dacaayadahaan meel ee u socdaan iyo ka socdaan la ogeyn.

Salaan... Wah, baqti see loo lagtaa, yacni dhulka uuba yaalaa asagoo kafaayo eh(?) See camal, igaarka, anagoo xaadir eh maana marsiinee. Iska dheh isbuunyo camal aa ugu bood boodi jiray baqtiga carfaayo. Kudarsana sabaaxadna waxaa ku bar baran jiray bakeyle iyo tukulush, laakiin waa lagtaa naga dhaaf. Ciyaal wiif waaxid, warafkiina u gooye. Waxaaba isoo xasuusisay madaxweynahii Mareykanka ka ahaan jiray Nixon markuu dhimanaaye anagoo Nairobi joogno oo telefashinka fiirsaneyno aa akhbaartiisa soo gishay, markaas aa mid lasoo booday, "Nixon aa dhintay!" Surwaalgaabkoo markaas Sacuudiya ka yimid meesha fadhiya masoo boodaayo kulahaa "waa baqtiye" dheh. "Waa dhintay." "War waa baqtiye dheh." "War waa geeriyooday." "Kadaroo..."

Salaan... Ducaqabe, yar-yaruuracnimo adiga ma kula jeedin, weena is yaqanaan dadkaa ula dan lahaa, waxee meesha ku qoreena barbaarnimo wey dhaaftay. Hadaa ka xumaatayna, cafis wacan.

Af waakoo meey liki aamee!

Salaan... On the festive occasion of Kowda Luulyo, I would like to represent a man that was largely forgotten or deliberately erased from Soomaali history. His contribution to Soomaali history is astounding, and yet few Soomaalis ever heard this intriguing person. Who was he? T radition attributes to Nasiib Buunda many of the institutions and customs noted by the early colonial authorities in Goshaland. It is said that he sought to reinstate the practice of organizing villages along ethnic lines. He may also be responsible for the practice of appointing sagale to supervise newly arrived immigrants and thereby ensuring his control of the burgeoning Gosha settlements. He established certain rules of land tenure: no free Somalis were allowed to settle in Goshaland, for example, and land abandoned for four years reverted back to the village gamas--its founding families. Finally, he is said to have established penalties for a number of crimes, including rape, adultery, homicide, cannibalism (witchcraft?), and injury or insult to headmen or sagale (Zoli 1927:149-150, 181-182, 244-245, 25 3-259). From the fragmentary evidence, one can infer some of the sources of Nasiib Buunda’s power and the mechanisms he used to extend it over Goshaland. Some of these mechanisms dearly built upon existing beliefs of the settlers; others grew out of the peculiar circumstances of late nineteenth century Somalia and involved alliances with elements of the surrounding Somali society. Nasiib Buunda is remembered as a courageous warrior and military leader. Many stories speak of his success in defending his followers against their former Somali masters. A string of early successes against Ogaadeeen and Biimaal raiding parties enhanced his reputation as both protector and magician; he was said to be able to summon the animals of the forest and river to his cause (Fieldnotes 1971, Rossetti I900). Age-classes do not seem to have been institutionalized in Goshaland, but all able-bodied males had to give military service and each village of the confederation had a military head responsible for its contingent of militiamen. With arms acquired from Zanzibari traders in the 1880’s, Nasiib Buunda created a special force of musket bearers under his own command and it became the core of his fighting forces, supported by a second line of archers and spear bearers (Zoli 1927:198). Firearms enabled Goshaland to take the offensive in the last few years of the century: on one occasion, Nasiib Buunda directed an attack against a Somali zariba (nomadic thorn enclosure) in retaliation for a Somali raid on a friendly caravan trader (Robecchi.-Brichetti 1899:209). But it was not only military success that secured Nasiib Buunda’s reputation. He was an acknowledged master of the mystical arts, combining Islamic and African practices in exercising his leadership. His reputed ability to command animals in defending Goshaland has already been mentioned. Rather less popular was his supposed power over the crocodiles of the Juba, which he used against Gosha rivals; and he threatened family heads with gory death if they refused to give him their daughters in marriage. Given the unfamiliar surroundings with its unknown spirits, it is not surprising that the settlers should emphasize their leader’s supernatural powers. Religious specialists often play an important role in frontier situations, as in the already noted instance of the Zigua mganga,s. What Nasiib Buunda did was to combine supernatural expertise military prowess. His claim to Islamic mystical knowledge contributed further to his prestige among his overwhelmingly illiterate followers, for it suggested control in the world of their former masters. Islamic trappings also provided a source of political legitimacy that transcended ethnic ties. It is not surprising that after 1885 Nasiib Buunda styled himself "sultan" of Goshaland--and was recognized as such by Zanzibar and, later, European authorities. In the 1890’s, an Italian traveler found in Nasiib’s employ a learned Muslim secretary who served him as adviser and correspondent with Muslim authorities in Baraawe and Zanzibar (cited in Rossetti I900:36). Nasiib Buunda’s policies were conditioned by the proximity of other political communities. A shrewd diplomat, he effectively used external alliances with neighboring Somalis and with Arab representatives of the sultans of Zanzibar. In his earlier years, it appears, Nasiib Buunda was hostile to all Somali clans save the Tunni, one of whom had rescued him from slavery and whose notables helped him gain recognition from the Egyptian expedition. Peaceful relations with the Tunni involved trade and the diffusion of Islamic learning. On at least one occasion, Nasiib and some followers visited Baraawe, a center of the Qadiriya Muslim brotherhood and the main trading town of the Tunni (Rossetti 1900:33). More surprising, however, is the apparent accord that Nasiib Buunda reached with segments of the Biimaal and Sheekhal Somali. These largely pastoral clans had occupied the coastal plains between Baraawe and the Juba River about the time Nasiib Buunda first settled in Goshaland, and they had periodically attacked isolated hamlets and taken the local people as slave. After several indecisive skirmishes, Nasiib Buunda apparently decided to neutralize them. He agreed not to admit his territory any runaway slaves from these clans (Zoli 1927:199). In exchange, Biimaal and Sheekhal raids on Gosha people diminished; the exchange of crops for livestock products became easier; and Nasiib Buunda had perhaps secured external allies in his struggle for domination of the Gosha confederation. Clearly, once Nasiib had achieved internal Gosha leadership, its maintenance required other kinds of skills. Having built a reputation as an ardent foe of Somali domination, Nasiib Buunda sought, after 1885, outside recognition of his territorial supremacy. To do this, he needed a modus Vivendi with his neighbors. The task was greatly facilitated by the segmentary nature of Somali politics on the one hand and, on the other, by the desire of Zanzibar’s sultans now under increasing British influence-to promote peaceful trade in their vast East African dominions. Among the Somali, frequent feuding lineages and clan segments encouraged a politics of limited alliances that achieved temporary balance of power in districts where resources had to be shared. Nasiib adapted this system to his own needs. By allying himself with certain Somali clans, he reduced the threat to Goshaland’s insured a certain respect from other Somali clans who strength that such alliances could bring. Thus, while internally the Gosha polity was built on social, political, and religious principles shared by the most of the settlers, its external relations had to borrow from the pragmatic Somali model. There is no evidence of any ritual sanctions or explanations of these alliances. Nasiib Buunda’s accommodation with the Zanzibar regime upon his short-lived recognition by the Egyptian expedition, which saw as a direct challenge to its supremacy in East Africa. No policy used Zanzibar’s official efforts to end the slave trade and sub-trade in other commodities. Sultan Barghash’s efforts to establish trading stations along the Somali coast had found little Somali support and frequent Somali hostility. The emergence of the Gosha enclave held out to Zanzibar the prospect of a new market and a commercial corridor to interior. Hence, by the 1880’s, Nasiib Buunda was able to secure Zanzibar’s recognition of his authority (together with supply of firearms and ammunition) in exchange for his acceptance of the Sultan’s right to t up the Juba, a trade that never amounted to much. When, in 1890, British and Italian authorities moved to respective claims to what were to become the two Somalilands, he sought support of the "Sultan of Goshaland" by promising aim a strip. However, while the European powers were interested in creating a zone from which they could move out to subdue rebellious Somali clans the hinterland, Nasiib Buunda was concerned with maintaining his control over the segments of his confederation. As old rivals like Songollo Mafulla threw in their lot with the British, Nasiib appears to have immersed himself even more in the anti-European politics of the surrounding Somali. His followers began covertly to supply food (and perhaps firearms) to Ogaadeeen Somali, then in revolt against the British. On the Italian side of the Juba, he continued to attack Somali traders, leading the Italian resident to threaten him with imprisonment. By 1903, it was reported that a belligerent Nasiib Buunda was corresponding with Mohammed Abdille Hassan the so-called "Mad Mullah" who was waging a holy war against British and Italian infidels in northern Somalia and was looking for allies in the south (Chiesi 19o9:631-634). Nasiib Buunda’s importance in the region may be gauged from the fact that Gosha at the time represented a force of 800 to 1,000 guns, excluding thousands of archers and spear bearers. _________________ Source _________________ 1 The article mentions some qabiils by name, which I wanted to change in order to adhere the policy of the forum; however I left them for being indispensable and very relevant to the article. My apologies in advance. 2 Edited for the sake of clarity.