This article contains Ethiopic text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Ethiopic characters.

Drawing of the Virgin Mary 'with her beloved son,' from a Ge'ez manuscript copy of Weddasé Māryām, circa 1875.

Ge'ez (ግዕዝ, Gəʿəz [ɡɨʕɨz]; also transliterated Gi'iz, and less precisely called Ethiopic) is an ancient South Semitic language that originated in the northern region of Ethiopia and southern Eritrea in the Horn of Africa. It later became the official language of the Kingdom of Aksum and Ethiopian imperial court.

Today Ge'ez remains only as the main language used in the liturgy of the Ethiopian Orthodox Tewahedo Church, the Eritrean Orthodox Tewahedo Church, the Ethiopian Catholic Church, and also the Beta Israel Jewish community. However, in Ethiopia Amharic (the main lingua franca of modern Ethiopia) or other local languages, and in Eritrea and Tigray Region in Ethiopia, Tigrinya may be used for sermons.

Phonology[link]

Vowels[link]

• a /æ/ < Proto-Semitic *a; later e
• u /u/ < Proto-Semitic *ū
• i /i/ < Proto-Semitic *ī
• ā /aː/ < Proto-Semitic *ā; later a
• e /e/ < Proto-Semitic *ay
• ə /ɨ/ < Proto-Semitic *i, *u
• o /o/ < Proto-Semitic *aw

Also transliterated as ä, ū/û, ī/î, a, ē/ê, e/i, ō/ô.

Consonants[link]

The interpretation of the Ge'ez writing system[link]

Ge'ez is transliterated according to the following system:

Because Ge'ez is no longer a spoken language, the pronunciation of some consonants is not completely certain. Gragg (1997:244) writes "The consonants corresponding to the graphemes ś (Ge'ez ሠ) and ḍ (Ge'ez ፀ) have merged respectively with /s/ and /ṣ/ in the phonological system represented by the traditional pronunciation—and indeed in all modern Ethiopian Semitic. ... There is, however, no evidence either in the tradition or in Ethiopian Semitic [for] what value these consonants may have had in Ge'ez."

A similar problem is found for the consonant transliterated ḫ. Gragg (1997:245) notes that it corresponds in etymology to velar or uvular fricatives in other Semitic languages, but it was pronounced exactly the same as ḥ in the traditional pronunciation. Though the use of a different letter shows that it must originally have had some other pronunciation, what that pronunciation was is not certain.

The chart below lists /ɬ/ and /ɬ'/ as possible values for Ge'ez ሠ and Ge'ez ፀ respectively. It also lists /χ/ as a possible value for ኀ. These values are tentative, but based on the Proto-Semitic consonants that they are descended from.

Phonemes of Ge'ez[link]

In the chart below, IPA values are shown. When transcription is different from the IPA, the character is shown in angular brackets. Question marks follow phonemes whose interpretation is controversial (as explained in the preceding section).

1. In Ge'ez, Emphatic consonants are phonetically ejectives. As is the case with Arabic, emphatic velars may actually be phonetically uvular ([q] and [qʷ]).

Ge'ez consonants in relation to Proto-Semitic[link]

Ge'ez consonants have a triple opposition between voiceless, voiced, and ejective (or emphatic) obstruents. The Proto-Semitic "emphasis" in Ge'ez has been generalized to include emphatic p̣. Ge'ez has phonologized labiovelars, descending from Proto-Semitic biphonemes. Ge'ez ś ሠ Sawt (in Amharic, also called śe-nigūś, i.e. the se letter used for spelling the word nigūś "king") is reconstructed as descended from a Proto-Semitic voiceless lateral fricative [ɬ]. Like Arabic^{[clarification needed]}, Ge'ez merged Proto-Semitic š and s in ሰ (also called se-isat: the se letter used for spelling the word isāt "fire"). Apart from this, Ge'ez phonology is comparably conservative; the only other Proto-Semitic phonological contrasts lost may be the interdental fricatives and ghayin.

Morphology[link]

Nouns[link]

Ge'ez distinguishes two genders masculine and feminine, which in certain words is marked with the suffix -t. There are two numbers singular and plural. The plural can be constructed either by suffixing -āt to a word, or by internal plural.

• Plural using suffix: ʿāmat – ʿāmatāt 'year(s)', māy – māyāt 'water(s)' (Note: In contrast to adjectives and other semitic languages the -āt suffix can be used for constructing the plural of both genders).
• Internal plural: bet – ʾābyāt 'house, houses'; qərnəb – qarānəbt 'eyelid, eyelids'.

Nouns also have two cases, the nominative which is not marked and the accusative which is marked with final -a (e.g. bet, bet-a).

Internal plural[link]

Internal plurals follow certain patterns. Triconsonantal nouns follow one of the following patterns.

Quadriconsonantal and some triconsonantal nouns follow the following pattern. Triconsonantal nouns that take this pattern must have at least one long vowel^[3]

Pronominal morphology[link]

Verb conjugation[link]

Syntax[link]

Noun phrases[link]

Noun phrases have the following overall order:

(demonstratives) noun (adjective)-(relative clause)

Adjectives and determiners agree with the noun in gender and number:

Relative clauses are introduced by a pronoun which agrees in gender and number with the preceding noun:

As in many Semitic languages, possession by a noun phrase is shown through the construct state. In Ge'ez, this is formed by suffixing /-a/ to the possessed noun, which is followed by the possessor, as in the following examples (Lambdin 1978:23):

Possession by a pronoun is indicated by a suffix on the possessed noun, as seen in the following table:

The following examples show a few nouns with pronominal possessors:

Another common way of indicating possession by a noun phrase combines the pronominal suffix on a noun with the possessor preceded by the preposition /la=/ 'to, for'(Lambdin 1978:44):

Lambdin (1978:45) notes that in comparison to the construct state, this kind of possession is only possible when the possessor is definite and specific. Lambdin also notes that the construct state is the unmarked form of possession in Ge'ez.

Prepositional phrases[link]

Ge'ez is a prepositional language, as in the following example (Lamdin 1978:16):

There are three special prepositions, /ba=/ 'in, with', /la=/ 'to, for', /'əm=/ 'from', which always appear as enclitics on the following noun, as in the following examples:

These enclitic prepositions in Ge'ez are similar to the inseparable prepositions in Hebrew.

Sentences[link]

The normal word order for declarative sentences is VSO. Objects of verbs show accusative case marked with the suffix /-a/:

Questions with a wh-word ('who', 'what', etc.) show the question word at the beginning of the sentence:

Negation[link]

The common way of negation is the prefix ʾi- which descends from ʾey- (which is attested in Axum inscriptions) from ʾay from proto-semitic *ʾal by palatization.^[3] It is prefixed to verbs as follows:

Writing system[link]

Genesis 29.11–16 in Ge'ez

Ge'ez is written with Ethiopic or the Ge'ez abugida, a script that was originally developed specifically for this language. In languages that use it, such as Amharic and Tigrinya, the script is called Fidäl, which means script or alphabet.

Ge'ez is read from left to right.

The Ge'ez script has been adapted to write other languages, usually Semitic ones. The most widespread use is for Amharic in Ethiopia and Tigrinya in Eritrea and Ethiopia. It is also used for Sebatbeit, Me'en, Agew and most other languages of Ethiopia. In Eritrea it is used for Tigre, and it is often used for Blin, a Cushitic language. Some other languages in the Horn of Africa, such as Oromo, used to be written using Ge'ez but have switched to Latin-based alphabets.

It also uses 4 symbols for labialized velar consonants, which are variants of the non-labialized velar consonants:

History and literature[link]

Although it is often said that Ge'ez literature is dominated by the Bible including the Deuterocanon, in fact there are many medieval and early modern original texts in the language. Most of its important works are also the literature of the Ethiopian Orthodox Tewahedo Church, which include Christian liturgy (service books, prayers, hymns), Lives of Saints, and Patristic literature. For instance, around 200 texts were written about indigenous Ethiopian saints from the fourteenth through the nineteenth century. This religious orientation of Ge'ez literature was a result of traditional education being the responsibility of priests and monks. "The Church thus constituted the custodian of the nation's culture", notes Richard Pankhurst, and describes the traditional education as follows:

Traditional education was largely biblical. It began with the learning of the alphabet, or more properly, syllabary... The student's second grade comprised the memorization of the first chapter of the first Epistle General of St. John in Geez. The study of writing would probably also begin at this time, and particularly in more modern times some arithmetic might be added. In the third stage the Acts of the Apostles were studied, while certain prayers were also learnt, and writing and arithmetic continued. ... The fourth stage began with the study of the Psalms of David and was considered an important landmark in a child's education, being celebrated by the parents with a feast to which the teacher, father confessor, relatives and neighbours were invited. A boy who had reached this stage would moreover usually be able to write, and might act as a letter writer.^[7]

However works of history and chronography, ecclesiastical and civil law, philology, medicine, and letters were also written in Ge'ez.

The Ethiopian collection in the British Library comprises some 800 manuscripts dating from the 15th to the 20th centuries, notably including magical and divinatory scrolls, and illuminated manuscripts of the 16th to 17th centuries. It was initiated by a donation of 74 codices by the Church of England Missionary Society in the 1830s and 1840s, and substantially expanded by 349 codices, stolen by the British from the Emperor Tewodros II's capital at Magdala in the 1868 Expedition to Abyssinia.

Origins[link]

The Ge'ez language is classified as a South Semitic language. It evolved from an earlier proto-Ethio-Semitic ancestor used to write royal inscriptions of the kingdom of Dʿmt in Epigraphic South Arabian. The Ge'ez language is no longer universally thought of, as previously assumed, to be an offshoot of Sabaean or Old South Arabian,^[8] and there is some linguistic (though not written) evidence of Semitic languages being spoken in Eritrea and Ethiopia since approximately 2000 BC.^[9] However, the Ge'ez alphabet later replaced Epigraphic South Arabian in the Kingdom of Aksum (Epigraphic South Arabian letters were used for a few inscriptions into the 8th century, though not any South Arabian language since Dʿmt). Early inscriptions in Ge'ez and Ge'ez alphabet have been dated^[10] to as early as the 5th century BC, and in a sort of proto-Ge'ez written in ESA since the 8th century BC. Ge'ez literature properly begins with the Christianization of Ethiopia (and the civilization of Axum) in the 4th century, during the reign of Ezana of Axum.^{[citation needed]}

5th to 7th centuries[link]

The oldest surviving Ge'ez manuscript is thought to be the 5th or 6th century Garima Gospels.^[11]

Almost all texts from this early "Aksumite" period are religious (Christian) in nature, many of them translations from Greek, Syriac, Coptic, and later also Arabic. The translation of the Christian Bible was undertaken by Syrian monks known as the Nine Saints, who had come to Ethiopia in the 5th century fleeing the Byzantine persecution of the Monophysites. The Ethiopic Bible contains 81 Books; 46 of the Old Testament and 35 of the New. A number of these Books are called "deuterocanonical" (or "apocryphal" according to certain Western theologians), such as the Ascension of Isaiah, Jubilees, Enoch, the Paralipomena of Baruch, Noah, Ezra, Nehemiah, Maccabees, Moses and Tobit. The Book of Enoch in particular is notable since its complete text has survived in no other language.

Also to this early period dates Qerlos, a collection of Christological writings beginning with the treatise of Saint Cyril known as Hamanot Rete’et, or De Recta Fide, the theological foundation of the Ethiopic Church. Another work is Ser'ata Paknemis, a translation of the monastic Rules of Pachomius. Non-religious works translated in this period include Physiologus, a work of natural history also very popular in Europe.^[12]

13th to 14th centuries[link]

After the decline of the Aksumites, a lengthy gap follows; no works have survived that can be dated to the years of the 8th through 12th centuries. Only with the rise of the Solomonic dynasty around 1270 can we find evidence of authors committing their works to writings. Some writers consider the period beginning from the 14th century an actual "Golden Age" of Ge'ez literature—although by this time Ge'ez was no longer a living language. While there is ample evidence that it had been replaced by the Amharic language in the south and by the Tigrigna and Tigre languages in the north, Ge'ez remained in use as the official written language until the 19th century, its status comparable to that of Medieval Latin in Europe.

Important hagiographies from this period include:

• the Gadle Sama’etat "Acts of the Martyrs"
• the Gadle Hawaryat "Acts of the Apostles"
• the Senkessar or Synaxarium, translated as "The Book of the Saints of the Ethiopian Church"
• Other Lives of Saint Anthony, Saint George, Saint Tekle Haymanot, Saint Gabra Manfas Qeddus

Also at this time the Apostolic Constitutions was translated in Ge'ez, which provided another set of instructions and laws for the Ethiopian Church. Another translation from this period is Zena 'Ayhud, a translation (probably from an Arabic translation) of Joseph ben Gurion's "History of the Jews" ("Sefer Josippon") written in Hebrew in the 10th century, which covers the period from the Captivity to the capture of Jerusalem by Titus.

Apart from theological works, the earliest contemporary Royal Chronicles of Ethiopia are date to the reign of Amda Seyon I (1314–44). With the appearance of the "Victory Songs" of Amda Seyon, this period also marks the beginning of Amharic literature.

The 14th century Kəbrä Nägäst or "Glory of the Kings" by the Nebura’ed Yeshaq of Aksum is among the most significant works of Ethiopian literature, combining history, allegory and symbolism in a retelling of the story of the Queen of Sheba (i.e. Saba), King Solomon, and their son Menelik I of Ethiopia. Another work that began to take shape in this period is the Mashafa Aksum or "Book of Axum".^[13]

15th to 16th centuries[link]

The early 15th century Fekkare Iyasus "The Explication of Jesus" contains a prophecy of a king called Tewodros, which rose to importance in 19th century Ethiopia as Tewodros II chose this throne name.

Literature flourished especially during the reign of Emperor Zara Yaqob. Written by the Emperor himself were Mats'hafe Berhan ("The Book of Light") and Mats'hafe Milad ("The Book of Nativity"). Numerous homilies were written in this period, notably Retu’a Haimanot ("True Orthodoxy") ascribed to John Chrysostom. Also of monumental importance was the appearance of the Geez translation of the Fetha Negest ("Laws of the Kings"), thought to have been around 1450, and ascribed to one Petros Abda Sayd — that was later to function as the supreme Law for Ethiopia, until it was replaced by a modern Constitution in 1931.

By the beginning of the 16th century, the Islamic invasions put an end to the flourishing of Ethiopian literature. A letter of Abba 'Enbaqom (or "Habakkuk") to Imam Ahmad Ibn Ibrahim, entitled Anqasa Amin ("Gate of the Faith"), giving his reasons for abandoning Islam, although probably first written in Arabic and later rewritten in an expanded Ge'ez version around 1532, is considered one of the classics of later Ge'ez literature.^[14] During this period, Ethiopian writers begin to address differences between the Ethiopian and the Roman Catholic Church in such works as the Confession of Emperor Gelawdewos, Sawana Nafs ("Refuge of the Soul"), Fekkare Malakot ("Exposition of the Godhead") and Haymanote Abaw ("Faith of the Fathers"). Around the year 1600, a number of works were translated from Arabic into Ge'ez for the first time, including the Chronicle of John of Nikiu and the Universal History of Jirjis ibn al'Amid Abi'l-Wasir (also known as al-Makin).

Current usage in Ethiopia and Israel[link]

Geez is the language of Ethiopian Orthodox Christians, and is used in prayer and in scheduled public celebrations.

Sample[link]

The first sentence of the Book of Enoch:

ቃለ፡ በረከት፡ ዘሄኖክ፡ ዘከመ፡ ባረከ፡ ኅሩያነ፡ ወጻድቃነ፡ እለ፡ ሀለው፡ ይኩኑ፡

በዕለተ፡ ምንዳቤ፡ ለአሰስሎ፡ ኲሉ፡ እኩያን፡ ወረሲዓን።

Ḳāla barakat za-Hēnok zakama bārraka ḫirūyāna waṣādiḳāna ʾila halaw yikūnū

baʿilata mindābē laʾasaslō kʷīlū ʾikūyān warasīʿān

"Word of blessing of Henok, wherewith he blessed the chosen and righteous who would be alive in the day of tribulation for the removal of all wrongdoers and backsliders."

See also[link]

• Kingdom of Aksum
• Kebra Nagast
• 1 Enoch
• Ge'ez alphabet

Notes[link]

References[link]

• [BUD] Budge, E. A. Wallis. 1928. A History of Ethiopia: Nubia and Abyssinia, Oosterhout, the Netherlands: Anthropological Publications, 1970.
• CHA Chain, M. Ethiopia transcribed by: Donahue M. in The Catholic Encyclopedia, Volume V. Published 1909. New York: Robert Appleton Company. Nihil Obstat, May 1, 1909. Remy Lafort, Censor. Imprimatur. + John M. Farley, Archbishop of New York
• [DIR] Diringer, David. 1968. The Alphabet, A Key To The History of Mankind.
• GEE The Ge'ez language info card at Ethnologue
• [KOB] Kobishchanov, Yuri M. 1979. Axum in SomeCollectionOfWritings^{[citation needed]}, edited by Joseph W. Michels; translated by: Lorraine T. Kapitanoff. University Park, Pennsylvania: University of Pennsylvania. ISBN 0-271-00531-9.
• MAT Matara Aksumite & Pre-Aksumite City Webpage
• MUN Munro-Hay Stuart. 1991. Aksum: An African Civilization of Late Antiquity. Edinburgh: University Press. ISBN 0-7486-0106-6.
• [PAN68] Pankhurst, Richard K.P. 1968.An Economic History of Ethiopia, 1800-1935, Addis Ababa: Haile Selassie I University Press.
• PAN03 Pankhurst, Richard K.P. A Glimpse into 16th. Century Ethiopian History Abba 'Enbaqom, Imam Ahmad Ibn Ibrahim, and the "Conquest of Abyssinia". Addis Tribune. November 14, 2003.
• PER Perruchon, J. D. and Gottheil, Richard. Falashas in The Jewish Encyclopidia. 1901-1906.

Further reading[link]

Grammar[link]

• Aläqa Tayyä, Maṣḥafa sawāsəw. Monkullo: Swedish Mission 1896/7 (= E.C. 1889).
• Chaîne, Marius, Grammaire éthiopienne. Beyrouth: Imprimerie catholique 1907, 1938 (Nouvelle édition). (electronic version at the Internet Archive.
• Cohen, Marcel, "la pronunciation traditionelle du Guèze (éthiopien classique)", in: Journal asiatique (1921) Sér. 11 / T. 18 (electronic version in Gallica digital library of the Bibliothèque nationale de France PDF).
• Dillmann, August; Bezold, Carl, Ethiopic Grammar, 2nd edition translated from German by James Crichton, London 1907. ISBN 1-59244-145-9 (2003 reprint). (Published in German: ¹1857, ²1899). (Online version at the Internet Archive)
• Gäbrä-Yohannəs Gäbrä-Maryam, Gəss - Mäzgäbä-ḳalat - Gə'əz-ənna Amarəñña; yä-Gə'əz ḳʷanḳʷa mämmariya (A Grammar of Classical Ethiopic). Addis Ababa 2001/2002 (= E.C. 1994)[2]
• Gene Gragg "Ge`ez Phonology," in: Phonologies of Asia and Africa (Vol 1), ed. A. S. Kaye & P. T. Daniels, Eisenbrauns, Winona Lake, Indiana (1997).
• Kidanä Wäld Kəfle, Maṣḥafa sawāsəw wagəss wamazgaba ḳālāt ḥaddis ("A new grammar and dictionary"), Dire Dawa: Artistik Matämiya Bet 1955/6 (E.C. 1948).
• Lambdin, Thomas O., Introduction to Classical Ethiopic, Harvard Semitic Studies 24, Missoula, Mont.: Scholars Press 1978. ISBN 0-89130-263-8.
• Mercer, Samuel Alfred Browne, "Ethiopic grammar: with chrestomathy and glossary" 1920 (Online version at the Internet Archive)
• Ludolf, Hiob, Grammatica aethiopica. Londini 1661; 2nd ed. Francofurti 1702.
• Praetorius, Franz, Äthiopische Grammatik, Karlsruhe: Reuther 1886.
• Weninger, Stefan, Ge‘ez grammar, Munich: LINCOM Europa, ISBN 3-929075-04-0 (1st edition, 1993), ISBN 3-89586-604-0 (2nd revised edition, 1999).
• Weninger, Stefan, Das Verbalsystem des Altäthiopischen: Eine Untersuchung seiner Verwendung und Funktion unter Berücksichtigung des Interferenzproblems", Wiesbaden: Harrassowitz 2001. ISBN 3-447-04484-5.
• Tropper, Josef, Altäthiopisch: Grammatik der Ge'ez mit Übungstexten und Glossar, Elementa Linguarum Orientis (ELO) 2, Münster: Ugarit-Verlag 2002. ISBN 3-934628-29-X
• Vittorio, Mariano, Chaldeae seu Aethiopicae linguae institutiones, Roma 1548.
• Wemmers, Linguae aethiopicae institutiones, Roma 1638.

Literature[link]

• Taddesse Adera, Ali Jimale Ahmed (eds.), Silence Is Not Golden: A Critical Anthology of Ethiopian Literature, Red Sea Press (1995), ISBN 0-932415-47-4.
• Jon Bonk, Annotated and Classified Bibliography of English Literature Pertaining to the Ethiopian Orthodox Church, Atla Bibliography Series, Scarecrow Pr (1984), ISBN 0-8108-1710-1.
• Dillmann, August, Chrestomathia Aethiopica. Leipzig 1866. (Online version at the Internet Archive)
• Dillmann, August, Octateuchus Aethiopicus. Leipzig 1853. (The first eight books of the Bible in Ge'ez. Online version)
• The Royal Chronicles of Zara Yaqob and Baeda Maryam - French translation and edition of the Ge'ez text Paris 1893 (electronic version in Gallica digital library of the Bibliothèque nationale de France)

Dictionaries[link]

• Dillmann, August, Lexicon linguæ Æthiopicæ cum indice Latino, Lipsiae 1865. (Online version at the Internet Archive)
• Leslau, Wolf, Comparative Dictionary of Geez (Classical Ethiopic): Geez-English, English-Geez, with an Index of the Semitic Roots, Wiesbaden: Harrassowitz 1987. ISBN 3-447-02592-1.
• Leslau, Wolf, Concise Dictionary of Ge‘ez (Classical Ethiopic), Wiesbaden: Harrassowitz 1989. ISBN 3-447-02873-4.
• Ludolf, Hiob, Lexicon Aethiopico-Latinum, Ed. by J. M. Wansleben, London 1661.
• Wemmers, J., Lexicon Aethiopicum, Rome 1638.

External links[link]

• A blog on Classical Ethiopic (Ge'ez)
• J. M.Harden, An Introduction to Ethiopic Christian Literature (1926)
• Unicode Chart
• Senamirmir Projects: Free Ethiopic Font (Win32, MacOS, Linux)
• The Bible in Ge'ez
• Type writing machine for ge'ez (using cufón and ajax technology)
• Researcher identifies second-oldest Ethiopian manuscript in existence in HMML’s archives, Walta Information Center (10 December 2010)

Slim Thug
Slim Thug at the KDHT studio in 2005.
Background information
Birth name	Stayve Jerome Thomas
Born	(1980-09-08) September 8, 1980 (age 31) Houston, Texas
Genres	Hip hop Gangsta rap
Years active	1998–present
Labels	Swishahouse, Boss Hogg Outlawz, Interscope, E1
Associated acts	Boss Hogg Outlawz, Bun B, Chalie Boy, Chamillionaire, Z-Ro, Mike Jones, T.I.
Website	www.bosshoggoutlawz.com

Stayve Jerome Thomas (born September 8, 1980),^[1] better known as Slim Thug, Boss Hogg or Thug Boss, is an American rapper. He gained mainstream attention for his contribution to the popular single from rapper Mike Jones, "Still Tippin'".

Early life[link]

Slim Thug grew up in Houston's Northside neighborhood of Homestead/Scenic Woods. Slim says that his rap name come from the fact that as a teenager, he was very tall and skinny before he filled out.^{[citation needed]} He stands 6'6" tall. The Thug part comes from people's assumptions of him due to his fresh braids and sunglasses.^{[citation needed]} At age 17, he performed freestyle raps at local high school parties. He began his rap career with Swishahouse in the late 1990s. After realizing how much money he could make distributing his own mixtapes, he parted ways with Swishahouse on good terms and formed his own independent label, Boss Hogg Outlawz.^[2] Thomas bought two record stores and worked in real estate.^[1]

Music career[link]

Already Platinum (2005–2008)[link]

Slim Thug's debut album with Star Trak Entertainment & Interscope Records, Already Platinum, was released in July 2005 after many delays.^[1] It premiered on #2 on the Billboard 200 albums chart and sold 130,000 copies in its first week.^[3] Singles included "3 Kings" (featuring T.I. and Bun B), and "I Ain't Heard of That" (featuring Pharrell and Bun B). Slim Thug appeared on Still Tippin' with Mike Jones and Paul Wall, Beyoncé Knowles's #1 single "Check on It" and Gwen Stefani's "Luxurious". With the Boss Hogg Outlawz, Slim Thug released three albums, Boyz N Blue (2004), Serve & Collect (2007) and Back by Blockular Demand: Serve & Collect II (2008). He left Star Trak & Interscope Records in 2008.^[4]

Boss of All Bosses (2009)[link]

Slim Thug's second solo album Boss of All Bosses was released in 2009. Although not as successful as his debut album Boss of All Bosses debuted at #15 on the Billboard 200 with 32,000 copies sold in the first week released. It included the single "I Run".

Tha Thug Show (2010–present)[link]

Slim Thug's third studio album Tha Thug Show. His first single was "Gangsta" which featured Z-Ro. His second single featured rapper/singer B.o.B entitled "So High". It was released November 30, 2010.

Other Ventures[link]

Acting career[link]

In October 2009 he appeared on The Daily Show, in a parody discussing the effects of the recession upon wealthy rappers such as himself.^[5] The skit was filmed in part at The Lion's Den Recordings in Houston, Texas.

Personal life[link]

Slim Thug dated singer LeToya Luckett until 2006.^[6][7] He claimed the two broke up as a result of his cheating and having a child with another woman.^[8]

According to MTV News, Lupe Fiasco's video for "Hip Hop Saved My Life" was based on Slim Thug's life story. "It is based on Slim Thug," Fiasco revealed.^[9] On June 7, 2010, Vibe released controversial statements Slim Thug had made regarding treatment of black men by black and white women saying "it’s hard to find [a successful black man] so Black women have to bow down and let it be known that they gotta start working hard; they gotta start cooking and being down for they man more. ...White women treat they man like a king."^[10]

The article stirred many varied reactions from bloggers and online commentators.^[7][11][12] Cultural critic and Columbia University professor Marc Lamont Hill,^[13] singers Aubrey O'Day, D. Woods,^[14] and Talib Kweli^[15] have all responded publicly to his comments.

Discography[link]

Studio albums

• 2005: Already Platinum
• 2009: Boss of All Bosses
• 2010: Tha Thug Show
• 2012: Hogg Life

Awards and Nominations[link]

MTV Video Music Awards

References[link]

External links[link]

• Slim Thug on Myspace
• Slim Thug at the Internet Movie Database
• Slim Thug on Twitter

Aaron Tyler (born on May 22, 1967 in Compton, California), better known by his stage name MC Eiht, is an American rapper. His stage name was partly inspired by the numeral in KRS-One's name. He chose Eiht for its links to "hood culture", including 8Ball and .38 caliber firearms.^[1] He is a member of the rap group Compton's Most Wanted.

Music career[link]

Tyler grew to fame on the West Coast as one of two MCs in the four-man crew, Compton's Most Wanted. After enjoying increasing success with the group, which peaked with 1992's Music to Driveby, Eiht took a role in the hit movie Menace II Society as well as a high-profile spot on the soundtrack. The song, "Streiht Up Menace," which chronicles the unfortunate downturn of the film's protagonist within the pathological conditions of American inner city life, is considered by many critics to be Eiht's magnum opus.^[2] The movie spurred him into a solo career, although his next two albums We Come Strapped and Death Threatz would be accredited as MC Eiht featuring Compton's Most Wanted. He was also part of the Tragniew Park Compton Crips.

He states that he did not wish to star in comedy films in order to maintain his public image. He later only appeared in the low-budget movies "Reasons," "Thicker Than Water" and "Who Made the Potato Salad?" as well as providing the voice for Lance 'Ryder' Wilson in the video game Grand Theft Auto: San Andreas.^[3]

He put out Last Man Standing, the first album accredited only to MC Eiht, then broke from the label for Big Beat/Atlantic. Eiht never ended up putting out an album on the label, instead eventually signing to and releasing the album Section 8 on Priority in 1999.^[4] Eiht would hop between record labels and one-off releases in the next years, moving between independent labels Half-Ounce, D3 Entertainment, and Lookin' Up Entertainment from 2001 to 2003. He would put out records with Spice 1 and Brotha Lynch Hung in 2004 and 2006 on Real Talk Ent., releasing another solo album between them on West Inc./Native Records. His inability to settle at a label contributed to his joining The Warzone, a trio put together by Snoop Dogg and consisting of Goldie Loc, Kam and MC Eiht himself. In 2006, Eiht and the group appeared on the single "Candy (Drippin' Like Water)" on Snoop Dogg's album Tha Blue Carpet Treatment. MC Eiht also appeared with Young Maylay in Blaq Poet's new street single, Ain't Nuttin' Changed (Remix).

In June 2011, MC Eiht released his single "Fine By Me" accompanied by a music video directed by Director Hugo V. under his new label Year Round/Blue Stamp Records. Year Round Records is owned by New York based hip hop artist DJ Premier.

Discography[link]

Solo Albums[link]

• 1994: We Come Strapped (featuring Compton's Most Wanted)
• 1996: Death Threatz (featuring Compton's Most Wanted)
• 1997: Last Man Standing
• 1999: Section 8
• 2000: N' My Neighborhood
• 2001: Tha8t'z Gangsta
• 2002: Underground Hero
• 2003: Hood Arrest
• 2004: Smoke in tha City
• 2004: Veterans Day
• 2006: Affiliated
• 2006: Compton's O.G. (featuring Compton's Most Wanted)
• 2007: Representin'
• 2012: Which Way Iz West^[5]

Collaboration Albums[link]

• 1990: It's a Compton Thang (with Compton's Most Wanted)
• 1991: Straight Checkn 'Em (with Compton's Most Wanted)
• 1992: Music to Driveby (with Compton's Most Wanted)
• 1994: We Come Strapped (featuring Compton's Most Wanted)
• 1996: Death Threatz (featuring Compton's Most Wanted)
• 2000: Represent (with Compton's Most Wanted)
• 2004: The Pioneers (with Spice 1)
• 2006: The New Season (with Brotha Lynch Hung)
• 2006: Keep It Gangsta (with Spice 1)
• 2006: Music to Gang Bang (with Compton's Most Wanted)
• 2006: Compton's O.G. (featuring Compton's Most Wanted)

References[link]

External links[link]

• MC Eiht
• MC Eiht at Internet Movie Database
• MC Eiht on Myspace