Travels and discoveries in North and Central Africa, Vol. 5 (of 5) (part 4 of 5)

Appendix

APPENDIX I.

COLLECTION OF ITINERARIES ILLUSTRATING THE WESTERN HALF OF THE DESERT, ITS DISTRICTS, AND ITS INHABITANTS, AND THE COURSE OF THE UPPER NIGER.

A.—Eastern Route from Tawát to Mabrúk, and thence to Timbúktu.

N.B.—The route proceeds from Aúlef in Tidíkelt, which is situated one short day from Ákabli (this is the right accent), and three days from Ínsala or ʿAín Sálah, the distance between Ákabli and the latter place being about the same.

2nd day. Teríshumín, a well.

4th. Derím.

7th. Ínzíze, a well. As far as this point, the route follows a course a little E. of S. (evidently in the direction of Gógó), but from this point onwards S.W.—The syllable “ín,” or “ʿin,” seems to be the old Berber-Semitic form for “ʿaín.”

14th. Índenán, a well, having crossed the desert tract called Tanezrúfet.

17th. Ín-tabórak; the last stage is only half a day’s march.

19th. Moila.

22nd. Taunant; the last stage is half a day’s march.

24th. Mabrúk.

The ordinary and general road from Mabrúk to Timbúktu leads by Árawán:—

2 days. Mʿamún. } } 2. Bú-Jebéha. } I shall speak about these places in the general } account of Ázawád. 2. Árawán. }

4. Tenég el haye, or Tenég el háj.

1½. Timbúktu.

Between Tenég el háj and the town there are the following localities:—El Áriye, El Ghába, El Meréra, Áthelet el Megíl, Éllib el Ághebe, Tiyáre el Jefál, Tiyáret el Wása.

Route from the hillet e’ Sheikh el Mukhtár, generally called “el hilleh,” (see the itinerary from Timbúktu to the hilleh, Vol. IV. p. 454) to Tósaye, in long days’ marches; direction, as my informant supposes, exactly S.:—

1st day. Núr, a mountain without water.

2nd. A locality on this side of a place called Dergel.

3rd. Kazúft, a large pond of water in the rainy season.

5th. Tósaye, or Tósé, the great narrowing of the river, (see the journal).

From the hilleh to Gógó is reckoned a distance of eight days.

B.—Route from Ínzíze to Gógó.

4th day. Tímmísau (hasi Músa? I think, it cannot be the well of that name on the direct road from Tawát to Mabrúk, which would give this whole route a far more westerly direction). Near the well is a rocky eminence like a castle, and famous on account of the tale of the footprint of Moses’ horse, a story also attaching to the other well which I mentioned. It appears, from this route, that the arid desert, the Tanezrúfet, becomes narrower and more contracted towards the east.

7th. Ín-azál; the last march but half a day.

9th. Súk, or “e’ Súk” (Essúk), the ancient dwelling-place of the Kél e’ Súk, now without settled inhabitants, situated between two “kódia,” or hilly eminences, one lying towards the E. and the other towards the W., just as the ancient city of Tademékka is described, with which it was evidently identical (see the journal). The town was destroyed by the Songhay conqueror, Sonni ʿAlí, in the latter half of the fifteenth century. The vale is said to be rich in trees.

11th. Gúnhan, another site of an ancient dwelling-place, and once the residence of the Kel-gúnhan, with a hilly eminence.

13th. Takerénnat, another site.

14th. Tel-ákkevín (or Tin-ákkevín), a well.

16th. Tin-óker; the last stage half a day’s march.

18th. Gógó, or Gágho, the last day again a short one.

C.—Western Road from Aúlef to Mabrúk.

1st day. Dháhar el hamár, a hilly chain called the ass’s backbone.

3rd. El Immerághen.

5th. Wallen, a well.

12th. Ám-rannán, a well, two days W. from Ín-denán, having crossed the arid desert Tanezrúfet. In summer you travel here by night. In winter, travelling night and day, with only short halts, you may accomplish this march in four days.

17th. Ín-asserér, perhaps “the well of the stony tract,” or hammáda, “serír,” being the proper term for such a region.

20th. Tin-hekíkan, a well, in former times the common settlement of the tribe, which thence has received the name Kel-hekíkan. It is W. or S.W. of the well, called Taunant (see p. 457).

22nd. Mabrúk; the last day’s march a short one.

D.—A few particulars with regard to the region called Ázawád, and the adjoining districts.

The name Ázawád is a corruption due to the Arabs of the Berber name Ázawágh (pronounced Ázawár), which is common to many desert tracts. But the district which has become known to the Europeans under the name Ázawád, comprises an extensive tract of country to the N. of Timbúktu, stretching north-westward as far as “El Júf,” the great sink or “belly” of the desert, full of rock-salt, and to the N.N.E., a little to the N. of Mabrúk, while its southern part, extending from the distance of one day’s march from Timbúktu, to about three days northward, is more properly called Tagánet. I will only add, that Caillié mistook the name Ázawád, which he writes Zawát, for that of a tribe. (Vol. II. p. 97, and elsewhere.)

The tract of Ázawád, although appearing to us a most sterile tract of country, and thus characterized already by Arab travellers from the N., as Ébn Batúta and Leo Africanus, is a sort of paradise to the wandering Moorish Arab born in these climes. For in the more favoured localities of this district he finds plenty of food for his camels, and even for a few heads of cattle, while the transport of the salt of Taödénni to Árawán and Timbúktu affords him the means of obtaining corn, and anything else he may be in want of. There are four small towns or villages in Ázawád, the most considerable of which is Árawán, a town small in extent, such as described by Caillié[60], the number of its inhabitants scarcely exceeding 1500, but a very important place for this part of the world, and where a great deal of business is transacted, principally in gold, as I have described on a former occasion (p. 22 et seq.). On account of this trade, several Ghadámsíye merchants are established here. It is a fact which was unknown before, but which is indisputable, that the original inhabitants of this place, as well as of the whole of Ázawád, belong to the Songhay nation, the Songhay-kiní, even at the present day, being the favoured idiom of which all the inhabitants, including the Arab residents, make use. The present chief or headman of the town is Sídi Mohammed, a younger son of the notorious chief El Habíb Weled Sídi Áhmed Agáde, who died the year previous to my arrival in Timbúktu. The younger son gained the precedence over his elder brother Óba, who has performed a pilgrimage to Mekka, solely on account of his mother being the sister of Hámed Weled ʿAbéda Weled Rehál, the chief of the Bérabísh, and the murderer of Major Laing. The family of El Habíb belongs to the Ígelád, forming at present a small section of the large group of the Áwelímmiden. They are now only distinguished by their learning, but formerly they were very powerful, and, together with the Imedídderen, were the most ancient inhabitants of the locality of Timbúktu. The inhabitants of Árawán pay an annual tribute of sixty mithkál of gold to the Hogár, in order not to be molested by their continual predatory incursions.

The three other small towns, or permanent dwelling-places in Ázawád, viz. Bú-Jebéha, Mʿamún and Mabrúk, all lying in a line N.N.E. from Árawán, almost at the equal distance from each other of two days’ easy travelling with camels, are much smaller and less considerable than Árawán. Of rather more importance at present than the two others is Bú- Jebéha, which is principally inhabited by Kél e’ Súk, and has a little commerce; but Mabrúk seems to have been of great importance in former times, when it was inhabited by Songhay people, had a Songhay name,—Mabrúk being a comparatively modern name given to it by the Arabs,—and was the market of Waláta. In some respects this place might seem to have a right to be identified with the ancient Aúdaghost; and there are certainly the sites of some former dwelling-places in the neighbourhood, especially Tel-Aröást, two days N.E. either from Mabrúk or from the hilleh, but in another place I have explained (Vol. IV. p. 581) why we have to seek the site of Aúdaghost in quite a different locality. There are some valleys clad with palm-trees to the east of Mabrúk (see Vol. I. Appendix, p. 570), especially the valley called Tesillíte, which produces two different kinds of dates, viz. the tíssagín and the tin-áser. The names of the respective chiefs of the three places are—Mohammed Weled Sídi ʿOmár, the chief of the tribe of the Ergágeda in Mʿamún; Najíb Weled el Mústapha el Kél e’ Súki (the same who signed the letter of Áwáb, the chief of the Tademékket, giving a complete imána to the English in the territory comprised between Gúndam, Bamba, Timbúktu, Árawán, and Bú-Jebéha), together with ʿAzízi in Bú- Jebéha, and Méni Weled Sídi ʿOmár in Mabrúk.[61]

There was formerly, in Ázawád, another place with a permanent settlement, called “El Hilleh,” or “Hillet e’ Sheikh Sídi Mukhtár,” which I have mentioned in a former place (Vol. I. p. 560, and Vol. IV. p. 454), two days east of Mʿamún[62], and about the same distance from Mabrúk, but this place was deserted a few years ago, on account of the well Bú-Lanwár, which is stated to have had a depth of forty fathoms, having fallen to ruins. The hilleh was situated in the “batn,” or valley, at the northern foot of a black rocky chain of hills called “Ellib el Hejar.” To the north is another chain or ellib east of the hilleh; but, on this side, still in the batn, is a locality called “El Mádher,” with good pasturage for horses. Other well known localities thereabouts are, Shirshe el Kebíra, and Shirshe e’ Seghíra.

Of the wells of Ázawád, the following are the most notorious: first, in the southern part of the district, towards Tagánet, Mʿamún, different from the place of the same name; Énnefís, a copious well, two hours S.W. from Mʿamún, and situated in a hilly district, thickly clad with underwood, and containing quarries of a beautiful black limestone, from which the Tawárek manufacture their heavy arm-rings, or áshebe; Meréta, Makhmúd, Shíker, Gír, Kartál, a very copious well, ʿEn-filfil, and others. Further to the N. and N.W. are the wells, Halúl, El Hóde, Shébi, Temandórit, Tékarát, Aníshay, Áshorát, a well where the Sheikh Áhmed el Bakáy, in the early part of his life, resided for a long time, Ánnazau, to the north of Mabrúk; Alibáda (ʿAlí Bábá?), Bú el Meháne, or Bel Mehán, the well mentioned in the itinerary (Vol. IV. p. 454), as distant about ten miles from the hilleh, Belbót, south of Bel Mehán; Írakshíwen; Merzáhe, south of the latter; Megágelát, two days south of the hilleh, and others.

The most famous wells in the district called Tagánet, are—Wén-alshín, situated at the distance of four days from Timbúktu, and three from the hilleh, where Mohammed e’ Seghír, El Bakáy’s elder brother, usually encamps part of the year; Tin-tatís, half a day S.W. from the former; ʿEn-óshif, Ímmilásh, ʿEn-gíbe, ʿEn-séek, ʿEn-odéke, a well where Bábá, a younger brother of El Bakáy, has his encampment, three days south from Mʿamún, four days N.E. from Timbúktu; Ámenshór, Árrazaf, ʿArúk, El Makhmúd, different from the well of the same name mentioned above; Igárre, Mérizík, Twíl, Waruzíl.

Towards the north, the district of Ázawád is separated from the dreary and waterless desert known by the general Berber name of Tanezrúfet (meaning “arid hammáda”) by the two small districts called “Afeléle” (meaning the little desert, or “afélle”), and north of it Áherér. Afeléle is a highly favoured region for the breeding of camels, and contains some famous valleys, or “wádián,” such as Tekhatímit, or Teshatímit, Afúd-énakán or Afúd-n-akán, Tadulílit, ʿAbatól, Shánisín, Agár, and others. Áherér, likewise, is considered by the Arabs as a fine country diversified by hill and dale, with plenty of wells, and even temporary torrents. This is the district, in one of the valleys of which, “Wádí Áherér,” Major Laing was attacked and almost killed by the Tawárek.

Towards the east, the districts of Ázawád and Tagánet are limited by several smaller ones, where the Arab population is greatly mixed with the Berber or Tawárek element, especially the Ífoghas. At the same time, these districts separate Ázawád from Áderár, the fine hilly country of the Awelímmiden, which is excellent not only for the breed of camels, but also for that of cattle. These intermediate districts are—Ím- eggelála, a district of about two days’ extent in every direction, consisting of black soil, and furnished with shallow wells; E. and E.N.E. of Tagánet, is Tilímsi, a district rich in food for the camel; E.N.E. of the hillet e’ Sheikh el Mukhtár, is another district called Timitrén, with many wells and a few villages; and E.N.E. of the latter, the district called Tirésht, or Tighésht, bordering on Áderár.

Of Arab tribes in Ázawád and the adjoining districts, I have first to mention several sections of the great tribe of the Kunta, who are distinguished by their purer blood and by their learning above almost all the tribes of the desert.

The Kunta are divided into the following sections:—

The Ergágeda, who were formerly regarded as the Welaye, or the holy tribe.

The Welád el Wáfi, at present the Welaye, with the Sheikh Áhmed el Bakáy as Welí, while his elder brother, Sídi Mohammed, exercises great authority over the whole of Ázawád. The Welád el Wáfi cultivate the friendship of the Hogár, while the Welád Sídi Mukhtár are the deadly enemies of the latter. They are subdivided into three divisions, called—

El Mesádhefa, Welád ben Haiballa, and Welád ben ʿAbd e’ Rahmán.

The Welád Sídi Mukhtár.

El Hemmál.

The Togát also are said to belong to the Kunta.

The Berabísh (singl. Berbúshi), a tribe less numerous than the Kunta, mustering about 260 men armed with muskets, and 180 horsemen, and not spread over so wide a tract, being concentrated in the district between Árawán and Bú-Jebéha. They pay a tribute of 40 mithkál of gold to the Hogár, and are molested by continual incursions of the Welád ʿAlúsh. The Berabísh, who probably are identical with the Perorsi of the ancient geographers, have migrated southwards since that time, and are of very mixed blood. They lived formerly in El Hódh, and are mentioned by Marmol Carvajal, who wrote in the seventeenth century, as visiting the market of Ségo; in the beginning of the sixteenth century, they lived still further to the W., and visited especially the market of Jinni.[63] The Berabísh are divided into two groups, the principal of which is ruled by the chief Hámed Weled ʿAbéda Weled Rehál, and consists of the following sections:

The Welád Slímán, the Shiúkh, that is to say, the tribe to whom the Sheikh belongs, and who have based their power and wealth upon the ruin and spoil of the Welád Ghánem.

The Welád ʿEsh.

The Welád Bú-Hinde.

El Gwanín el kohol.

El Gwanín el bédh.

Welád Áhmed.

These are the free tribes of this group; the following are the degraded and servile tribes, the “lahme” or “khoddemán”:—the Yadás, the Ládim, or rather only a small portion of that tribe, the Árakán, the Áhel ʿAísa Tajáwa, El Ússera.

The second group of the Berabísh as a whole, bears the remarkable name of “Botn el jemel,” on account of its being composed of heterogeneous elements, brought together by chance, just as is the case with various kinds of food in the “stomach of the camel.” It is ruled by a chief of the name of Hamma, and consists of the following tribes:—Welád Relán; Welád Derís, originating from Tafilélet; Welád Bú-Khasíb; Welád Ghánem, and the Turmus, the latter being the tribe of which I have spoken on a former occasion.

E.—Route from Bóne or from Hómbori, by way of Konna, to Hamda-Alláhi.

Dalla the chief place of the province of the same name, is of considerable size, and the residence of a governor. Módi Bóle, who was a man of some note, died a short time before the period of my journey. The place is mostly inhabited by Tombo, only a small portion of the inhabitants being Songhay. The mountains are inhabited by the Sána, probably a section of the Tombo who have still preserved their independence. The town of Dalla is two good days’ journey from Hómbori, and one from Bóne.

1 day. Dwentsa, a considerable place, said to be as large as Kúkawa, and important as a market-place. The road traverses a mountainous region, described as being supplied with running streams (in the rainy season?), and to be richly clad with trees.

1 day. Dúmbará, large place, seat of a governor, but destitute of any handicraft. Country mountainous.

1 day. Nyimi-nyába, a middle-sized place. Country a little mountainous.

1 day. Boré, a large town, seat of a governor. Country mountainous, intersected by channels for irrigating the kitchen gardens. Cotton, rice, and corn is cultivated. All these appear to be very long days’ marches.

2 days. Timme, a large town, seat of a governor. On the road you see the Dhiúliba, or rather its floods, on your right, at least during part of the year. Cultivation of rice exclusively.

2 days. Karí or Konna (as the Songhay call it), seat of a governor, and important as a market-place. All the black inhabitants of the town speak the Songhay language. The town is also called Benne-n-dúgu or Bana-n- dugu, the tribe of that name, the Benni, having probably extended much farther to the N. in former times. See Caillié ii. p. 16.

2 days. Niakóngo, seat of a governor of the name of Háj Módi, brother of Háj ʿOmár. After the rainy season, the floods of the river closely approach the town.

1 day. Hamda-Alláhi.

F.—From Timbúktu by Gúndam to Yówaru, and from Yówaru to Hamda-Alláhi.

3rd day. Gúndam. There are no settled halting places between Timbúktu and Gúndam. People generally perform the distance in two days and a half. The following is a list of the names of localities between these two places:—Téshak, Finderíye, El Hándema, Aristoremék, Egéti, Tin- getán, Tin-réro, Timbarágeri, two villages of the name El Meshra, Takémbaut, Tenkeríye, Naudis, Gámmatór.—Gúndam is a walled town (ksar or koira), the chief place of the district Aússa, and of considerable size, its population consisting of Songhay, Rumá, and Fúlbe or Fullán. The town has a suburb on its W. side, where live the Tóki, a tribe of the Fullán, and another suburb on the water-side, where live the Erbébi. On the N. side there is a black hill, full of fernán. Also to the S. an eminence is seen presenting the same appearance. The town is situated on the N. side of a large khálij or rijl (branch of the river) coming from Dire and turning towards Rás el má, the celebrated “head of the waters,” distant from here two days, either by land or by water, W. a little N. Another creek runs from Gúndam to Kábara; but during the highest level of the inundation the whole country presents almost one uninterrupted sheet of water. On the east side of Gúndam is a dry creek called Aráshaf, one day long, and half an hour wide. At its eastern border, E.S.E. from Gúndam, is the place called Waye e’ semen, with a creek adorned with the tree called táderes.

4th. A walled village (koira) of Imóshagh and Songhay on the trunk of the river, having passed in the morning the branch on which Gúndam is situated.

5th. Arabébe, a village inhabited by Fúlbe.

6th. Nyafúnke, a large village, inhabited in former times by Imóshagh, but at present peopled by Fúlbe.

7th. Íketáwen. Having passed in the morning close behind Nyafúnke, a large branch of the river, halt at noon in a village called Sherífikoira.

8th. Átará, a large village of Fúlbe, on the east side of a considerable branch of the river going to Gasí Gúmo.

9th. Fadhl-Alláhi a Fúlbe village.

10th. Yówaru. Yówaru is one of the two chief places of Fermágha, and although consisting entirely of reed huts, is said to be little inferior in the number of its inhabitants to the town of Timbúktu. The importance of the place is clear enough from the annual amount of tribute which it pays, amounting altogether (zekʿa and modhár taken together) to 4000 head of cattle. During the inundation Yówaru lies at the border of lake Débu, which, at that season, extends from Sʿa to Yówaru, but during the dry season, it is about one mile distant from the small branch. Close to the latter lies a suburb where the Surk or Kórongoy, a degraded section of the Songhay, dwell.[64] In Yówaru and the neighbourhood live a great number of Fúlbe or Fullán belonging to the following tribes:—the Sonnábe, Yalálbe, Feroibe, Yówarunkóbe and Jawámbe, or Zoghorán or Zoromáwa.

G.—From Yówaru to Tenéngu.

1st day. Urungíye, an important place.

2nd. Máyo, a village so called from a small creek, the Máyo Sórroba, on which it lies. Between Urungíye and Máyo seem to lie the villages Séri and Nyamihára, the former inhabited by Songhay, the latter by Fúlbe.

3rd. Ganga.

4th. Kógi or Jógi, having passed several hamlets, one of them called Gínnewó, a hamlet of cattle breeders with a ksar, then Dokó, Ngúdderi, Jóñeri, Sabáre, and Burlul.

5th. Kora.

6th. Konna.

7th. Tenéngu. The distance between Urungíye and Tenéngu can, however, be performed in two days good travelling.

Between Urungíye and Móbti lie the following places:—Úro-Módi, Káram, a Songhay village; Rogónte, a hamlet of Fúlbe, Yerére, a hamlet inhabited by slaves of the Fúlbe, Wálo on the Máyo Fenga; Kaya, a village inhabited by Aswánek, and finally, Sáre-méle and Sáre-béle, the river probably forming a great bend near Wónyaka, so that these latter towns are touched at in coming from both sides, either the N. or the S.

H.—From Yówaru to Hamda-Alláhi.

1st day. Dógo, on a small creek.

2nd. Shay, probably meaning the place of embarkation, on the N.W. side of the river, which is very wide in this spot. Pass on the road one or two branches of stagnant water, which you must cross in a boat. Perhaps one of these branches is the same on which the village Máyo lies.

3rd. Encamp on the bank of a smaller creek (Máyo dhannéo?)

4th. Niakóngo.

5th. Berber, a very short march.

6th. Síye, in the morning.

7th. Hamda-Alláhi, the capital of the kingdom of Másina.

I.—List of towns and villages situated along the bank of the chief trunk of the river Ísa-bére or Máyo-mangho, from Dire upwards to Sansándi. This branch is the north-westerly one; the other, which Caillié navigated, is the south-easterly, and is called Bara-Ísa.

Dire, a very important place, one of the eldest settlements of the Songhay in this quarter, situated at the point of junction of two branches which have separated from each other in the lake Débu.[65]

Tindírma, one of the original seats of the Songhay, by some regarded as the original seat of the whole tribe. That portion of them called Sáhena were especially settled here. It is now principally the residence of the Chóki, who formerly were settled in Gúndam. With regard to its importance in former times as the capital of the province of Kúrmina, see Vol. IV. p. 420. A little distance from the bank of the river lies Gitigátta, and on the island in the river the locality called “Al Mohalla,” probably from having been once the spot where part of the Mohalla, or the army of the Moroccains, remained encamped. At Tindírma, the branch of Gúndam separates from the main trunk of the river.

Hamma-koira.

Nyafúnke.

Síbo. This is evidently the town Seebi where Mungo Park is said to have made some stay on his voyage from Jenni to Timbúktu. (Clapperton’s Second Journey, Appendix, p. 334.)

Dháhabi-koira, called after a sheríf belonging to the family of Muláy el Dhéhebi.

Gúmmo.

Átara.

Tongomáre.

Úro.

Yówaru. In crossing from Yówaru the next branch, and leaving Gúram on one side, you reach Zinzo or Jinjo, or Gíjo, as it is called, in four or five hours. This is another of the eldest seats of the Songhay, and probably the place from whence Islám spread in this quarter, there being here the sepulchre of a venerated saint called Mohammed el Káberi, belonging to the Idaw el Háj. It is not impossible that this is the place of pilgrimage to which Scott the sailor went as a captive by way of the Giblah, crossing the lake.[66] In the neighbouring hamlet, Togga, also, is the tomb of a holy man called Morimána Báka. There is another tradition current in Zinzo, of a saint of the name of Elfa Zakkaríyá, who is said to have visited this place at a time when no village existed, nothing but a cavern being then inhabited.

S.E. of Zinzo, at some little distance from lake Débu lies Áwi. The Débu is so shallow during the dry season, that the native boats can only proceed with great difficulty along the main channel, and often stick fast entirely. In the dry season the natives ford it by wading through the water. Where the main branch, called by the Fúlbe Máyo balléo, reaches the lake, at least during the rainy season, it divides into a net of smaller branches, thus increasing the difficulty of the navigation. On the contrary, the advantage of the smaller branch, the Bara-Ísa, or river of Bara, called by the Fúlbe Máyo dhannéo, consists in preserving one unbroken volume of water. This was the reason probably why the party with whom Caillié went down the Niger from Jinni followed this branch. Besides the Máyo balléo and dhannéo, the chief creeks which join the Débu are the Máyo Píru and the Máyo Jóga, not inconsiderable during the rainy season, but very small during the dry one.

The lake, besides fish, contains numbers of that curious animal called ayú (manatus).

From the lake upwards, there lie along the principal branch of the river the following places:—

Búri.

Bánghida.

Waládu.

Ingárruwe.

Mányata.

Kossanánna.

Tánnare.

Bówa.

Kirrínkiri.

Gánde-Táma.

Sarbére.

Kára, an important place, after which the river is sometimes called “the river of Kára.”

Ingánshi.

Dággada.

Kumáy, a place of some importance, distant two days from Yá-saláme[67], which is about three days from the considerable market-place Tenéngu (p. 469), both W. from the river.

Júgi.

Nyásu.

Kóliñango.

Sabáre.

Búrruwé.

Fenga, a middle-sized place, after which this whole branch of the river is also called “Máyo Fenga,” about two hours E. from Tenéngu, and one good day’s march from Fáfarák.

We now proceed along the south-eastern shore of the Débu and along the Máyo dhannéo.

Gúram, a considerable place, situated round a large rocky eminence, kódia, as the Arabs call it, or “haire,” as it is called by the Fúlbe, who celebrate it highly as the “haire maunde Gúram.” The mount is so conspicuous in the flat alluvial level, that it is visible from Yówaru. Caillié saw it at the distance of three or four miles (ii. p. 18); and again, further on, where he calls it St. Charles’ Island (ii. p. 20). The village is separated into three distinct groups, one of which is called Gúram Fúlbe, lying at the northern foot of the kódia; the other, Gúram Hábe, inhabited by Songhay; further on and finally, Gúram Súrgube, inhabited by (degraded?) Tawárek or Surgu.

Méro } } Both inhabited by Kórongoy. Bang }

Sóba.

Sórroba, situated at the foot of another smaller rocky eminence called “haire Sórroba,” lying opposite to Gúram on the S. side of the river, which seems to make here a great bend. It is mentioned by Mohammed el Másini (Appendix to Clapperton’s Second Journey, p. 331). Caillié gave it the ridiculous name of “Henry Island.”

Jantaye, a considerable place.

Máyo Tína, a place close to the former, inhabited by Tawárek.

Kóbi. (Compare Caillié’s account, ii. p. 16.)

Nye.

Batamáne.

Sáyo, distant half a day’s journey from the Batamáne, towns close to the bank of the river becoming here more rare.

Wáñaka, where the two branches unite, being joined besides by a small westerly creek, called by some Máyo Fenga.

Hombólbe, the principal seat of the Kórongoy or Surk, who also constitute the chief inhabitants of the places Ngárruwe and Toy.

Karashíru.

Kara-úra.

Neménte, and not far from it inland, the village called “rúgga Bóde.”

Náta.

Kammi.

Móbti or Isáka, situated at the point of junction of the two branches of the river, which have divided at Jafarábe, a low point of land, as it seems, separated by the river into a group of six islands, where all the boats coming from Hamda-Alláhi and the lower river, and proceeding to Sansándi, are obliged to disembark their merchandise, which, henceforward has to be transported on the back of donkeys to the place of its destination. Of these two branches the north-western[68] one bears also the name of Máyo Jágha, from a very important place, the celebrated Zágha of the Arab geographers, which on account of its situation out of the great commercial track is at present not very generally known in those quarters. The original form of the name both with Songhay and Fúlbe, seems to be Jáka or Jágha; but the letters Z and J are continually interchanged. The town is said to lie at the distance of one and a half day S.W. from Sáre-dína, “the city of the (Mohammedan) religion,” and only half a day N.E. from Jafarábe[69], and is still celebrated on account of its excellent “tári” or “leppi.”

I here add a short list of the towns and villages between Kúna, the place where the river is ordinarily crossed in proceeding from Sofára to the island of Másina Proper, and Móbti:—From Kúna, about six miles E., is Néma, situated on the E. side of the river; from Néma, Tikkétiá, on the W. side of the river; Sáre-béle, on the E., Sáre-méle, on the W. of the river, N. of Tikkétiá; Gómi, a large town on the bank of the river; Móbti, on the E. side, with large fortifications, if I have understood right, of an ancient date, where the two branches join; Nymitógo, on the E. side of the river.

The distance from Tenéngu, is also a day and a half, and between them lie the following places, beginning with Tenéngu:—Takanéne, Chúbe, a hamlet inhabited by slaves, Kumbel, Ingelléye, Taíkiri, Kóllima, and Warángha.

From Jafarábe upwards along the river, are situated the places:—

Kongunkoro, “old Kongu.”

Kóno.

Jóru.

Síbila.

Maddína.

Sansándi (this is the Songhay form), or Sansánne (the Mandingo form), the well-known starting point of Mungo Park’s voyage down the river. Mr. Cooley supposes that “di” is a contraction of ding, meaning “little.”

K.—From Hamda-Alláhi to Kábara by land by way of Sʿa.

1 day. Niyakóngo, a large town at a considerable distance from the river; much cultivation.

1 day. Denéngu (?), a place inhabited by Fúlbe and Songhay, the latter being more numerous than the former; near the bank of the river.

1 day. Úro-Búlo, a place inhabited by Fúlbe on the E. side of the Débu.

1 day. Sʿa, a large place, inhabited chiefly by Bámbara, the seat of a governor, as was also the case in former times, on the E. side of the Máyo dhannéo or Bara-Ísa. Many dúm-palms, or rather deléb-palms, grow in this neighbourhood, from whence Timbúktu is supplied with rafters. The floods of the lake and the various branches or creeks are so considerable during the rainy season, that at that period of the year, a person cannot reach Hamda-Alláhi in less than six days.

1 day. Kóma, a small town of Bámbara, at a considerable distance E. from the river.

1 day. Chiay, close to the bank of the Máyo dhannéo.

1 day. Sáre-feréng, a Bámbara place. The road leads all the way along the S.E. bank of the river.

1 day. Jangináre, a Bámbara place.

1 day. Árkoja, a town partly inhabited by Bámbara, partly by Songhay, the former prevailing.

1 day. Dári, a large place of Fúlbe, who call it Dár e’ Salám. No Bámbara inhabitants.

1 day. Bongesémba, a village inhabited by Fúlbe Sudúbe, close to the point of junction, called Ísofay, of the two branches of the Dhiúliba, the white (dhannéo) and the black (balléo), the quality of their waters being totally different, one being full of crocodiles, hippopotami, and fish, and the other containing nothing of the kind, just as is the case with the Tsád. The water of the black river overwhelms the white water of the dhannéo. Cross the river.

1 day. Tindírma, a large Songhay place. A long day.

1 day. Dire, one of the eldest places of the Songhay.

1 day. Dongoy, inhabited by Songhay, no Fúlbe; on the E. side of the river.

1 day. Tóyai, a Songhay village; the Tademékket rove in this neighbourhood. Country level and without trees, being temporarily flooded.

2 days. Kábara, keeping close along the river, and crossing a small rivulet or creek.

L 1.—From Hamda-Alláhi to Káñima.

1st day. Síye.

2nd. Niyakóngo, having passed the heat in the hamlet called Berber.

3rd. Benne-ndúgu or Konna, having passed the heat in Nʿamet-Alláhi (a long day’s, if not two days’, journey).

4th. Toy. Arrive before noon.

5th. A Songhay village or ksar.

6th. Konsa, a Fúlbe village.

7th. A village inhabited by Fúlbe, Songhay, and Bámbara.

8th. Takóti.

9th. Sambejeráhit.

10th. Ungúma.

11th. Káñima, on a branch of the river coming from Bámbara (see Vol. IV. p. 361), and at a day’s march from the latter place.

L 2.—Another short Itinerary from Káñima to Hamda-Alláhi.

1st day. Lábo.

2nd. Dóra, a rúmde, or slave hamlet.

3rd. Takóti, or Jengináre, both on the Bara-Ísa, Jengináre lying a little to the S.W. of the former.

4th. Another town on the Niger, the name of which informant has forgotten, probably Sáre-feréng.

5th. Gulúmbu, on the widening of the creek Débu or Dóbu. (Another road leads from Káñima by Lábo, Langóma, Konse, and another place to Gulúmbu).

6th. Doy or Toy, a large Songhay place.

7th. Karri, Konna, or Benne-ndúgu, all names of the same place. On your way you pass Kori-ántsa, a large Púllo village.

8th. Nʿamet-Alláhi, a town of the Feroibe.

9th. Fatóma, the market place (the market being held every Saturday) of Konári, not a large place.

10th. Hamda-Alláhi, a good day’s march of ten hours.

M.—List of towns in Jimbálla, Zánkara, and Aússa.

(A.) Towns in Jimbálla, the district S. of the river W. from the district Kíso:—

Ayún, Kúfa, Sáre-feréng (the town mentioned p. 470), probably the seat of government under the empire of Melle, Tési, Árkoja, Hóre-ayé, Dangal, Bória, Ngorko or Goroñya, a considerable market place between Zánkara and San-koré, and distant one and a half day’s journey S. from Dári, Kúle-songho, Guddunga. The following places lie in the central region of Jimbálla:—Tórobe, Gmoy, Gunki, Gúngare, Íchi al Hábe, Séri, Segúl, Bugo- linchére, Gnórija.

It is a very remarkable fact, that three places to which the origin of the Bámbara nation is referred, are said to be the oldest places in Jimbálla, viz. Kanembúgu, Jéngenabúgu, and Tsorobúgu.

The following are the tribes of the Fúlbe in Jimbálla:—Fíttobe, Sangho, Uralífoná, Búsurá, Kaya, Úro-Módi, Dugurábe, Tongábe in Séri, Zukkáre, Toródi (probably settled in the locality called Tórobe) Nar-hau, Yaffóli. There is besides a tribe of Fúlbe called Dóngo, mixed with Rumá, settled in four places of Jimbálla, viz. Kurúm on the Máyo balléo, Sébi, Wáki and Gong. In Sébi, the place mentioned p. 470, resides a chief of the Rumá, who formerly commanded the whole communication along the river, and with whom therefore Park had some business to settle—this evidently being indicated by the words wrongly translated by Mr. Silame, “that they might cross the way of the river.”

South of Jimbálla is the district Sákkeré, under the dominion of the Fúlbe, but chiefly inhabited by Zoghorán. Chief place Dóko, one day from Koisa, and not far from Úro-Búlo.

(B.) Zánkara the district S. of the river, enclosed between the latter and the districts of Kíso and Jimbálla:—

Tomme, Chángará, Manjebúgo, Ánjau, Jebár, Báko, Bánikan, Jú, Jú-kárimá, Wáki, Tondo, Jindigatta, Wabango, Kúgu, Bádi, Gom. The capital of this province is Dári, or Dár e’ Salám, residence of the governor ʿAbd- Alláhi, son of Sheikh Áhmed. S.E. from Dári is Gannáti, a considerable market-place.

(C.) In Aússa (the province north of the river between Timbúktu and Fermágha):—

Tomba, Mékore near Gúndam, Bankoríye, Jango, Akoire-n-éhe, Hammakoire, Kamba-dumba, Ungurúnne, Nyafúnche, Hardánia or Béllaga, Gnóro, Baba- danga, Báñaga, Tóndi-dáro, Gubbo, Dháhabi-koire, Síbo, Alwéli-koira, Gombo, Tommi, Gaudel, Kurbal, Kattáwen, Fadhl-illáhi, Áttora, Núnu, Nyódogu, Gaude, another Mékore near Kurbal, Kábara-tanda, Duwé-kiré near Dongoy, Tásakál, Mánkalá-gungu between Dongoy and Kábara, Telfi, Koddi- sabári; Sobónne, I think, is not the name of a place but of a section of the Fúlbe settled here.

I also think this a fit place to insert some lists of towns lying along various routes traversing the territories of Fermágha, the province to which Yówaru belongs, and Bergu, the province bordering on the former towards the S., although I cannot fully testify to the accuracy of the order in which the towns are mentioned. I will here also add, that this district Bergu, as it is called by some of the natives, the original form of the name being probably Marka, and of which Yá-saláme is the chief place, is a very flat country almost destitute of trees and producing no crops, but on account of its ample supply of water affording fine pasture grounds. Fermágha, on the contrary, is a well timbered province. My informant is Dáúd, the brother of the Púllo chief Mohammed ben ʿAbd-Alláhi, whom I have mentioned in my journal.

Between Yówaru and Yá-saláme, along the western road, are said to lie the following places, beginning with the former: Bánghita, a village of learned men, or mʿallemín, Sáredína, Dógo, the place touched at in going from Yówaru to Niyakóngo, by way of Shay, Urúnde, Gogórla, Launyánde, Launérde, Meré-únuma, Urungíye (1st day)—(Urungíye in the dry season is at half a day’s distance from the river; it is still reckoned by some as belonging to Másina);—Tanna, Kánguru, having crossed between these two villages a small creek, Heráwa, Bandáre, Chúki, Kalaségi, Gachi- (or Gasi-) lúmo, Nanka, Kárangérre, Surángo, Kúru (2nd day); Módi Masanáre, Kunába, Júre, Ikáre, Búrburankóbe, Nyóji, Diggesíre, Yá-saláme, a considerable town inhabited by Aswánek and Fúlbe (3rd day).

Between Yówaru and Yá-saláme, along the western road by Urungíye. After having passed Urungíye: Alamáye, Ucha-malángo, Ukánnu, Jowengéña, a village called Almáme, another called Fíttobe, Doroy, Sáre-yáru, Diggesíre, Yá-saláme.

Between Yá-saláme and Saredína, a journey of three days: Kóra, Túguri, Jappéje, Sendekúbi, a hamlet inhabited by slaves of the Fúlbe and Jáka, Sende-kórrobe, Chúbe, Bú-deráje, Gánda, Gauye, Nomárde, Saredína. This road probably passes at no great distance W. of Tenéngu.

Between Yá-saláme and Konári, a journey of three days: Burtupédde, Geléji, Dóko, not the one mentioned above, Jónyori (1st day); Kóle, Wandebúte, Kollekómbe, Salsálbe (2nd day); Únguremáji, Konári.

Between Basikúnnu and Yá-saláme: Kussumáre, Jáfera, Jerri-Jáfera, a village inhabited by slaves (1st day, short march); Bínyamús, a place inhabited by Arabs, Terebékko, Sorbára, Kóllima, Túgguri (2nd day); Túre-sangha, a place at present inhabited by Arabs (formerly by Songhay? túri = Mohammedan Máleki?), Kójole, Páche, Batáwa, a place inhabited by hárratín, Káre (residence of?) Búgoné, chief of the Bowár, Búburankóbe, Um-muswéle, Yá-saláme.

Between Basikúnnu and Yówaru, a journey of five and a half days: Barkánne or Barkánnu (1st day); another road goes by Jéppata; Shám, Lére (2nd day); Nimmer, a creek called by the Arabs, “el má hammer,” “the red water,” where you pass the heat, Dogoméra, Nyenche, Báya (3rd day); Karúnna, Gungu, Saléngurú, Chíllunga, Gasi-lúmo (leaving Gasi-Jerma towards the N. (4th day); Kalasége, Chúki (5th day); Yówaru.

Between Ikánnu, a town lying one day W. of Urungíye and the town of Gúndam: Séda, Bundúre, Sabére-lóde, Tánuma, Jamwéli, Tómoró (both of these villages inhabited by Songhay and Aswánek conjointly), Surángo, Jábatá, Lére, Gasi-Jerma, Nósi, Káti, Kábara, situated to the east of a large pond or dhaye, Kokónta, a Songhay village, Katʿawó, Sumpi, Tákají, Nyódogó, Hóro, Téle, Gundó or Gúndam.

N.—Route from Timbúktu to Sansándi by way of Basikúnnu, from the information of Shékho Weled Ámmer Waláti.

2nd day. Gúndam, having passed by Kábara (not necessary, but most people do so); Tásakant, or Tásakalt, another village or ádabay, a village called Duwékiré, and Dunge, a village inhabited by Rumá.

3rd. Téle, a creek or rijl, with many villages.

4th. Térijít, a village on a creek of the river.

5th. Katʿawó, another village inhabited originally by Tawárek.

6th. Kábara, or to distinguish it from the other village of the same name, Kábara Tanda, inhabited by Songhay.

7th. Janga, a place inhabited by Aswánek.

8th. Lére.

9th. Barkánni, a well, frequented by Arabs; a long day’s march.

10th. Basikúnnu, a middle-sized place or ksar, inhabited by Arabs, especially the Welád ʿAlúsh, a very warlike tribe, mustering about 700 armed people; but the chief part of the inhabitants consists of the slaves of the latter. Basikúnnu lies in the district called Eríggi, and is distant nine or ten days from Kasambára.

14th. Kíri, a well not far from the town of Kála, which informant intended to avoid; the direct road passing close along the western side of the wall of that town.

15th. Saradóbi, a deserted place.

16th. Falambúgu, a place inhabited by Bámbara.

17th. Swéra, a considerable place.

18th. Sansándi.

O.—Route from Sansándí to Timbúktu, deviating a little from the general track for fear of the Fullán. Informant, Sídi Áhmed el Mazúki el Bágheni.

1st day. Asér (probably identical with Swéra, the latter being the diminutive form), a village inhabited by Bámbara. You arrive a little after sunset, having started from Sansándi in the afternoon.

2nd. A place with a dhaye or tank. Pass the heat of the day in a deserted place, leaving Karadúgu a little to the E. This whole country is pillaged and laid waste by continual forays owing to the feud between the Benáber or Bámbara and the Fullán.

3rd. Akór, a deserted place or ksar.

4th. Encamp in a spot in the wilderness, having passed the heat of the day in a place called by the Arabs Akúmbu jemel; leave the considerable place Kála, inhabited by Bámbara, to the W.

5th. Encamp in the wilderness.

6th. Sáre-bála, a place formerly inhabited by the Welád ʿAlúsh and the Idélebó, but at present deserted.

7th. Gello, a village in the neighbourhood of a large “dhaye,” or pond, two days from Yówaru, at present inhabited by the Teghdaust.

8th. Bír el Háj ʿOmár, a well with an occasional encampment of the Zuwaye. The road, which in the first part of the journey was almost from S. to N., here turns more to the east.

9th. Lére, a village, or ksar, of the Welád Zayem, an Arab tribe dependent on the Fullán. A branch of the river skirts its east and south side. Even in the dry season, immense sheets of water are here collected, as is the case with the whole of Fermágha. The latter, which comprises this whole tract of country, is a larger province, and better inhabited than Aússa.

10th. Gasi e’ Sáheli, or Gasi-Jerma, distant one and a half day’s march to the north from the more important place, Gasi-Ghúma or Gasi-Lúmo, the great market-place of the “killa,” or coarse coloured stuff of mixed cotton and wool, and the second place of the province of Fermágha, next to Yówaru. Gasi-Ghúma lies on the backwaters of the river, running parallel with the main branch between Lake Débu and Gúndam, and joining the river near Salga, while a branch runs from here to Gasi-Jerma, and thence to Lére. Gasi-Jerma has no great commercial activity, but a good supply of corn; shells are not current. It is inhabited by Songhay and Zoghorán, and is distant five days from Basikúnnu, towards the east.

11th. Sunfi, a place inhabited by Songhay, and belonging to Aússa. You pass the heat of the day in the ksar Nyeddúgu.

12th. No place.

13th. A village, or ksar, on a branch of the river. You pass the heat of the day near the dhaye Hór, and then keep along this sheet of water, which is a branch of the Rás el má, and, according to my informant, extends as far as Gasi-Ghúma.

14th. Gúndam.

N.B.—Perhaps one station has been left out, viz. Télé.

17th. Timbúktu.

P.—Route from Timbúktu to Waláta.

1st day. Farsha, a locality at the foot of a hill.

2nd. Mújerán, a lake in connection with the river, by means of the branch which separates from the latter between Betagúngu and Toga-bango, and encircled by hills. A short day’s march. Gúndam from here S.S.W. The Kél-antsár of the Ígelád, whose chief is Tháher, encamp here.

3rd. Geléb el Ghánem, a fertile locality, with a high mount seen from Gúndam, situated on the bank of a branch of the river. You pass between nine and ten o’clock in the morning Abánko, a small place, inhabited by slaves and a few Songhay.

4th. Ám-gunnán, a favoured spot, where slaves of the Tawárek cultivate the ground.—“Ám” is not pure Arabic, but of Semitic origin.

5th. Rás el má, (“the head of the water,”) called “Áraf-n-Áman” by the Tawárek, or Ímóshagh, the outlying creek, where the traveller from the north, on his way to Waláta, seems formerly to have first reached the river. This creek is stated by tradition to have been dug by the Bashá Jódar and his musketeers, or “ermá.” On the south side of this basin, already mentioned by El Bekrí[70], there are small villages, or “ádabay,” (pl. “tadebít,”) inhabited by the Ídélebó, a poor Moorish tribe, said to be related to the Shemman-Ámmas. It is an important fact, that all the wheat consumed in Timbúktu is cultivated round the Rás el má, and not brought from the north, as Caillié stated (Travels to Timbuctoo, vol. ii. p. 20.).

From Rás el má, which appears to be a little S. from W. of Timbúktu, the direct road to Waláta leaves the basin of the river and reaches that place in seven good days’ marches, or even in travelling as a courier in five, direction a little N. from W. In the dry season there is no water along this road, but in the rainy season plenty of tanks, or “dhaye,” are met with, so that at that time of the year some people prefer travelling at their leisure, performing the distance in ten or twelve days.

Our road keeps at some distance from the outlying backwaters of the river and reaches, with a long march.

6th day. Ulákiás, a very deep well, about twenty fathoms deep. On the way, you pass the locality “Tádemét,” called by this name from a group of “tédumt,” as the baobab is called by the people of Timbúktu.

7th. Ádar, a well, with a small dwelling-place, or “ksar,” inhabited by Songhay, and slaves of the Ídélebó.

8th. Bír e’ Selem, a well.

9th. Bú-Seríbe, a well; a long day’s march. You pass another well called Zegzíg.

10th. Basikúnnu.

15th. Waláta, as the town is called by the Arabs and Tawárek, or Bíru, as it is called by the blacks, especially the Azér, a section of the Aswánek, who are the original inhabitants of the place. It is a considerable town, consisting of houses built carefully of a good species of clay, with a rough-cast of plaster, as it would seem. But the situation of Waláta, at the eastern border of the district El Hódh, at the foot of a range of hills called “Dháhar Waláta,” which encircle it on this side, and a large valley, richly clad with trees, skirts the north and east side, is considered as extremely unhealthy, and on this account is called “kháneg el haye,” “the throat of the snake,” the district El Hódh being considered as the snake. Thus, in this respect, Waláta entirely resembles Ghánata, or the capital of the empire; but besides being a hotbed of disease, the town is now also the seat of poverty and misery, which Ghánata, at least during its prime, certainly was not. For, as we have seen (Vol. IV., Chronolog. Tables, p. 594), in the course of the fifteenth century, all the commercial importance of that place was transferred to Timbúktu, and nothing remained except the trade in provisions, especially Negro-corn, or “éneli.”

The inhabitants of Waláta are a mixed race of blacks and whites. The former, at present greatly reduced in numbers and their moral standard considerably lowered, belong to the widely scattered nation of the Swanínki or Azér, the whites are Berbers and Arabs, the Arabs belonging to various tribes, but especially to the tribe of the Méhajíb, who even among themselves make use almost exclusively of the Azéríye idiom, this being the indigenous language.

About one mile west from Bíru, are the ruins of an ancient place called Tezúght, formerly inhabited by the Berber tribe of the Idáw el Háj, who were the chief propagators of Islám over these parts of Negroland, and ruled them for a long time. Among the ruins much gold is said to be found occasionally at this very day. At that time Bíru was only inhabited by the native blacks. All circumstances taken into account, although the whole district called El Hódh was once thickly covered with towns, or “ksúr,” it cannot be denied, that the double town of Tezúght- Bíru is more fully entitled than any other place to be identified with the celebrated capital of the Ghánata empire.[71] The distance of Ghánata from Rás el má—the five days being taken at the rate of a courier—and that from Amíma, or Míme, or, as the name is generally pronounced, Maima, a locality still bearing this name, although the place is at present deserted, a little to the west of Lére, correspond exactly; the distance of three days from that place to the river (at Safnakú or Safekú) does not harmonize exactly with the present state of the country, the smallest distance of Waláta from the river being five days; but it is not impossible that the outlying creeks, eight centuries ago, approached a little closer the site of Waláta.

As for the distance of twenty days between Ghánata and Silla, which is certainly the town on the bank of the Niger visited by Mungo Park, it is to be considered at the rate of marching with loaded caravans. Silla was a very important place, and gave its name to the Sillát, that section of the Swanínki, or Aswánek, which is most distinguished on account of the antiquity and purity of its Islám, but the town has recently been destroyed in the wars between the Bámbara and Fullán.

There is a spacious mosque in Waláta, of high antiquity, but certainly wrongly attributed to Sídi ʿUkba el Mústajáb.

Between Waláta and Árawán ten days are counted, in an east-north- easterly direction, through the “Ákela,” the very name given to a portion of the old Ghánata, Ákela being nothing but another form of the name Aúkár, a district consisting of light isolated sandhills, full of excellent shrubs for the camel, but entirely destitute of water, the tribe of the Kóbetát, who are wandering hereabout, not less than their camels, subsisting entirely on water-melons, which grow here in great plenty, and contain a sufficient supply of the aqueous element.

Q 1.—Routes from Waláta to Sansándi.

Most people who undertake this journey, go from Waláta to Basikúnnu, and thence to Sansándi, along the track described above; for the direct route which I am now about to communicate, according to the statements of my two informants, leads through a district much frequented by Arabs from El Hódh, whom peaceful travellers endeavour to avoid. I first give the route according to Shékho Weled Ámmer Waláti.

1st day. Simberínne, a spot in the sandhills only a short, or rather half a day’s march.

2nd. Ríni, a well.

3rd. E’ Shemín, a well of great depth.

4th. Sigánneját, a group of shallow wells, dry in summer.

5th. Dendáre, a large tank or dhaye, site of a former ksar, with an extensive forest, or “ghába.”

6th. Kork, a wooded and hilly locality.

7th. El Barúk, a well.

8th. Búgla, a deep well, surrounded by fine groups of the tédum, or baobab. You pass, on the road, the wells El Ghánimát and Jellúk.

9th. El Tréik, a well, or El Mákrunát, a little further on.

10th. Atwél, a well to the east of Sinyáre, or you may make a long march, and go to Farabúgu, a Bámbara village.

11th. Kála, a large town of Bámbara, only two or three hours from Farabúgu. It is no doubt the same Kála which once constituted a small kingdom of itself, and of which Áhmed Bábá speaks so repeatedly.[72] In course of time it constituted one of the three great divisions of the empire of Melle, the two others being Benne-ndúgu and Sabardúgu.

12th. Sara-dóbú, or Sara-dúgu.

13th. Falam-búgu.

14th. Swéra.

15th. Sansándi.

Q 2.—Same Route according to El Beshír.

N.B.—Informant proceeded on this route with a caravan of camels and pack-oxen, the former travelling from morning till about four o’clock in the afternoon; the latter resting during the heat of the day, and following in the evening.

1st day. Aréni (evidently identical with Ríni), or another group of wells called Ájel el Áhmar.

2nd. Arék, sandhills, having passed the heat of the day at the Bír Áshim-mén (E’ Shemín).

3rd. Ajábi, or, if you proceed a little further, and keep more to the east, Tenwakkar.

4th. El Ghánimát, a well with a pond, or “dhaye.”

5th. Encamp at the foot of a conspicuous eminence, “e’ sín,” of the chain called “Dháhar Waláta,” which encircles El Hódh on the east side, and which is here crossed.

6th. Encamp without water.

7th. Sinyáre, a village, or ksar, of the Swánínki or Aswánek.

8th. Kála, as above. My informant states, that this town, like the last station before Sansándi, is called Swéra by the Aswánek.

9th. Falambúgu, a few miles to the west of Karadúgu.

10th. Swéra.

11th. Sansándi, a short march.

R.—Route from Kasambára to Waláta.

Kasambára is regarded as the chief town in Bághena, and is often the residence of the chief of the Welád Mebárek.

1st day. Lombo-tendi, a rather long day. Lombo-tendi is the name of a well, and a ksar or village of clay huts, inhabited by Rumá, or Ermá (see Vol. IV. p. 431). Besides Lombo-tendi, there are two other ksúr in Bághena inhabited by this remarkable set of mulattoes, both of them called Barasáfa, the one situated at no great distance S.E. from Lombo- tendi, the other lying near Bisága, to the N.E. These three villages together form the group called in Bághena “Ksúr e’ Rúmme.”

2nd. Tamára, a tank or dhaye.

3rd. Agámmu, a well and tank.

4th. Bú-Lawán, a well.

5th. Nʿama, a pretty ksar, or small town, built about fifty years ago by a grandson of Múláy Ismʿaáíl, in consequence of a civil war which had broken out amongst the Shurfa residing in Waláta. The village is inhabited by Shurfa, Méhajíb, and by Ídélebó. The houses are built of clay and stone; the west side of the village is skirted by a valley which contains some hundreds of palm-trees, and where some tobacco is grown. Nʿama is situated at the foot of the hilly chain which encircles the whole of El Hódh, or the basin. You arrive early in the morning.

8th. Waláta.

S.—From Kasambára to Jawára, from the information of Sídi Áhmed el Mazúki el Bágheni.

1st day. Encamp in the wilderness, having rested two or three hours in Bisága.

2nd. Retánne, a group of shallow wells, or hasián. You pass the heat in Benón, at present a ksar inhabited by Aswánek, but evidently identical with the place of encampment of the chief of the Ludamar (Welád ʿOmár, pronounced Ámmer), where Mungo Park suffered so much. Another road leads from Bisága to Benón, by a place called Dúnu.

3rd. Jawára, called by the Fúlbe, or Fullán, Jára Melle, once the capital of the empire of Melle, at present deserted; during the latter period of its existence inhabited by Rúmme (Rumá), and Gurmábe.

Jawára is distant one and a half day N.N.E. from Jebéga, and two days from Samakéde, passing one night in Melléri, a ksar inhabited by the Welád Dábo (the name given by the Arabs to one section of the Aswánek, or Wákoró), and passing the heat in a place called Arjóga. It is after this town, Jawára, or Jaura, that the Fúlbe call the Swánínki, or Sébe, as they style themselves (the noblest section of the Aswánek), by the name of Jaura-n-kóbe.

At a short distance from Melléri, S., lies the ksar Jemjúmmu, and W. of it, Sára.

T.—From Kasambára to Bú-Jedúr or Bakel.

1st day. Bisága, a ksar of Aswánek, having passed the heat of the day in Jóga.

2nd. Joróni, a ksar of Aswánek. In the morning, not far from Bisága you pass Medína, a large place, and further on Demmundáli, and rest during the heat of the day in Ágwenít, a considerable ksar, likewise inhabited by Aswánek.

3rd. Túreghámme, another ksar of Aswánek, having passed the heat in a place called Kurche.

4th. Jebéga, a ksar of Aswánek. The traveller enters Kaarta, and the roads divide. Jebéga is said to be two days S.E. of Mesíla.

5th. Samankéde, a place inhabited at present by Bámbara. You pass the heat in a village called Aréri, and leave the village Chencha on one side.

6th. El Káb, a ksar of Aswánek, having passed another place called Bú- Swéde, and rested during the greatest heat in Kórkoró.

7th. Brenta, one of the chief places of the Aswánek. You pass the heat in Yóri, another place of the Aswánek.

8th. Tenge, a village inhabited by Bámbara, and dominating a mountain pass. You halt during the hot hours of the day in Kása, a village inhabited by Bámbara people.

9th. Mámuru, the residence of a chief called Dembo Weled Músa Korbo, situated in a wide valley. You rest during the heat in Mowedína, a town inhabited by Bámbara and governed by a chief of the name of Hassan Bébelé.

10th. Lewána, a large place, and residence of a governor dependent on the King of Ségo. You rest at noon in a village inhabited by slaves of the Bámbara.

11th. Gúri, the chief place of Jáfunu (evidently identical with Raffenel’s Kóghi[73]), a considerable town built of clay, and containing, according to the statements of informants, not less that sixty msíd, or places of worship. The inhabitants are Aswánek, forming a particular stock, called by the Fúlbe “Jáfunankóbe.” The population of the country of Kajága or Gejága S. of Jáfunu is said to consist likewise of Aswánek, forming another tribe, called Hairankóbe by the Fúlbe. You rest at noon in Cháma, a place inhabited by Bámbara, and governed by a son of Morbo; and beyond that place you enter Jáfunu, Jáfuna, or, as the name is pronounced by the Arabs, Jáfena.

15th. Bú-Jedúr, as the French settlement Bakel, to the S.S.E. of Bot- hadíye, is universally called by the Arabs. There are many towns and villages on the road, the names of which informant had forgotten. You enter the province of Fúta on the 12th day.

U.—Route from Kasambára to Mesíla.

1st day. Bisága. From Bisága to Benón is one day’s march from morning till sunset, halting at noon in Dúnu.

2nd. In the wilderness.

3rd. Ferénni, a ksar inhabited by Aswánek. It is the westernmost ksar of Bághena, being situated about six miles N.N.W. from Benón.

4th. Gógi, a shallow well, or hasi, belonging to Termessa, a district of El Hódh. Arrive about noon.

5th. Beyond a well named Talli, rich in water and adorned with small trees, where you pass the heat and proceed on your journey.

6th. Bowár, a copious well, constituting the W. frontier of El Hódh, and frequented by the tribes of the Zenágha or Senhája, Henún, and Fáta.

7th. Mesíla, a group of shallow wells, the first of which is called Akerúd. With regard to plants, the “dirs” is almost exclusively found here.

V.—Route from Kasambára to Nyámina.

1st day. Nʿama, a ksar of the Welád Mazúk. Rest during the heat of the day in a village called San-fága.

2nd. Dýnnia, a large and wealthy town of the Welád Yággeré, residence of a governor called Músa Nájem, son of Bankóro, and dependent on the king of Bámbara. The town is rich in horses. You pass the heat in a place called Séredú, inhabited by Aswánek and Bámbara. Dýnnia is distant one day’s march W. from Alássa, resting at noon in a ksar called Wésat, inhabited by Bámbara.

3rd. Jóre, belonging to the district of Dýnnia. You pass the heat in Wáteré, a large Bámbara place.

4th. Debála, a Bámbara town, belonging to the north-western province of the Bámbara empire called Kéche. Rest during the heat in Delánga, a place distant only six or eight miles from Jóre.

5th. Mekoye, a large place, residence of the governor of Kéche. Pass Kasambúgu, a large place inhabited by Arabs and Bámbara.

13th. Nyámina, a considerable town and well-furnished market-place on the N. side of the Dhiúlibá. The market of Nyámina excels that of Sansándi in many respects, and supplies a great proportion of the inhabitants of the Western desert. The district intervening between Mekoye and Nyámina is densely inhabited, but informant does not remember the names of the places where he slept. Not far W. from Nyámina a very considerable creek or backwater separates from the river, opening an extensive inland navigation. It divides itself into two branches, the eastern one of which follows an almost northerly direction, approaching close to Tumbúlle, a ksar in the country of the Áhel Yággeré, distant a day and a half S.S.W. from Dýnnia, and thence going to Jungúnta, situated at the same distance S. from W. of Dýnnia (starting from Dýnnia, pass the heat in Farku, sleep in Sillintíggera, arrive in the morning in Jungúnta), after which the creek turns S. from W. to the country of Áhel Mása.

W.—From Kasambára to Nyámina by way of Murja, and from Murja to Mekoye.

1st day. Dáli, one of the chief places of the Aswánek. Pass on the road the villages Zeghéri, probably identical with the زغاري of the Arab traveller Ébn Batúta (Journal As. Soc., 1852, p. 50.); farther on Serére, then Bʿaínbála, where you pass the heat of the day. E., at no great distance from Dáli, was formerly the ksar called Debbús. At a short distance E. of Bʿaínbála is the village Kóshi. Direction S.E., or rather E.S.E.

2nd. Alássa, a ksar of the tribe of the Teghdaust of mixed Aswánek and Arab blood, once very powerful and widely scattered, at present degraded to the condition of “lhame,” or “khóddemán,” serfs or tributaries, but still distinguished on the score of their learning. The town of Alássa itself is very remarkable on account of its palm trees, there being besides these no palm trees in the whole of Bághena, with the exception of two trees in Kasambára, where there were formerly four. About six miles S.S.E. from Alássa lies Safantára, a large Bámbara place. Direction, E. of S. You halt during the heat in Yengót. Here you also pass the heat of the first day in going from Alássa to Jawára in very short marches; sleep in el Awéna; halt the second day in Seghálli, sleep in Jurni (Joróni); third day sleep in Kúrche; fourth day sleep in Torangúmbu (Turaghamme); fifth day reach Jawára.

From Alássa to Akúmb is two and a half days’ march S.E. First day Raranrúlle, making a short halt at noon in Tambebógo; second day Rullúmbo, passing the heat in Fúgti; third day Akúmb; distance the same as that between Kábara and Timbúktu. A short distance N. from Akúmb is Díggena, with a mixed population of Bámbara, Aswánek, and Fullán.

3rd. Tambe-bógo, a ksar of Bámbara. Rest a couple of hours during the heat of the day in Gala-bógo, likewise inhabited by Bámbara.

4th. Nyáme-bógo, another Bámbara place, about noon.

5th. Sleep in the wilderness, having rested at noon in Dambar- (or Damboy-) keséba.

6th. Murja, in the morning.

In going from Murja to Nyámina.

1st day. Khersanáne, a Bámbara place; arrive between three and four o’clock, without having halted on the road.

2nd. Manzánne.

3rd. Kanú, a Bámbara place, about three o’clock P.M.

4th. Ksér (diminutive form of “ksar”) el Mʿallemín, a place inhabited by Aswánek students, and therefore so designated by the Arabs.

5th. Nyámina, before noon.

From Murja to Mekoye.

1st day. Gellu, a considerable place. It was formerly dependent upon Murja, but it has succeeded in making itself independent, while the latter place lay deserted and waste for nearly four years, and it has also preserved its independence since the rebuilding of Murja in 1852-3. Several towns or villages in the neighbourhood belong to Gellu.

2nd. Debála. Pass on the road many ksúr or small towns.

3rd. Mekoye. A long day.

I here add a few less distinct data with regard to this region from the information of Dáúd.

Between Marikoire (probably identical with Mekoye) and Debála, the following towns and villages: Belála, Dundé, Síde, Nawelénna, Kalúmbu, a Bámbara place, Debála.

Between Debála and Dinga, on a route of a little more than a day’s journey, are the following places: Wálteré, Marénna, Sírankóro, Tówa, Dócheré, Dinga. Dinga is said by this informant to be the abode of the Áhel Yéggara, a tribe of Bámbara.

Between Marikoire and Danfa, in a direction from west to east, two and a half days’ fast, or four days’ slow travelling: Búle, Tolókkoró, Séle, Búlo, Báne, Túnturubále, Kóssa, Barakóro, Bássala, two considerable villages or ksúr, inhabited by Bámbara people, Bankorondúgu, Danfa.

Between Danfa and Debála, a two days’ journey north, lie the following places: Dogoye, Ársa, Marénna, Námbara, Babanúru, Mariam-Babanúru, Jeraudu, Bóngel, Debála.

Between Yá-saláme and Sókolo, a three days’ journey: Nyenchélle, Nyarinyarínde, Káre (see below), Urlí, Sókolo; a long uninhabited tract intervening between the last two stations.

X 1.—Route from Kasambára to Kóla direct.

1st day. Chappáto, a ksar of the Bámbara, a few miles west from Dáli. Halt at noon in Bʿaínbála.

2nd. Jibónfo, a town inhabited by Fúlbe. Pass the heat in Úm el ʿArúk. One day from Úm el ʿArúk is Musáwelí, a considerable ksar of the Aswánek, about two hours north of Kolí. Another road from Musáwelí to Kasambára leads, 1st, to Úm el ʿArúk; on the 2nd day, by Kúsh to Kóla; on the 3rd, to Serére; on the 4th, to Kasambára. One day and a half from Jibónfo is Tangenágha. Halt at noon in Raranrúlle, a Bámbara village; sleep at Fúrti or Dambo-selli; reach at noon, the next day, Jibónfo.

3rd. Kolí, a considerable place; arrive about three o’clock P.M. It is two hours south from Musáwelí.

4th. Encamp in the open country, having halted during the heat in Kúmba, which is not farther distant from Kolí than Kábara from Timbúktu, and consists of two villages, separated from each other by a valley, where the market is held; the northern village being called Ferbága, and the southern one, Lellága.

5th. Kóla, a Bámbara place, distant two days north-west from Kála, and six from Sansándi. Arrive before noon.

X 2.—Zigzag route from Sansándi to Kasambára, according to the Idésan El Mukhtár.[74] Slow rate with camels.

2nd day. Karandúgu, dependent upon Bámbara. Country level; all the houses clay; no reed huts.

4th. Denfó, a large walled place, under the dominion of Bámbara; residence of a governor; abundance of trees, rice; horned cattle, sheep; much cotton. The natives, dressed in tobes, take their supply of water from wells. In Karandúgu informant changed his north north-easterly direction for one going west.

5th. Salákoró, a small village of Bámbara, densely inhabited. Country well cultivated. Arrive at sunset.

6th. Bernínkoró, a small village, but well inhabited. Even the smaller towns and villages in this quarter are constructed of clay. Grain in abundance; much honey and butter.

7th. Murja, a large walled place; residence of a governor called Mamári, and nicknamed by informant Elli-Bú-seruwál. The inhabitants, including the governor, all idolaters, but dress well; like all the Bámbara people, they have a golden stud in the right ear. A great portion of them speak Arabic. They are armed with muskets and arrows. The country is perfectly level; no valleys, only wells.

8th. Encamp at sunset in the open country. The country here intersected by sandy ridges, nebák or erreg rendering the passage difficult. No cultivation, but tall trees; no water.

9th. Kumba, first town of Bághena, separated by a ravine into two distinct quarters, each ruled by a governor of its own. In the ravine or valley the market is held. The inhabitants are all Mohammedans; speak Bámbara. Informant, from some cause or other, did not take the direct road from Murja to Kasambára by way of Alássa.

10th. Kolí, at sunset; a large walled town, half clay, half reed. The whole country is under cultivation; cattle and sheep; wells; no running water. The Welád e’ Rahmún, the Shébahín, besides the Aswánek, have villages on the road. There are also the Fúlbe tribes, the Bowár, with the chief Bú-genó, and the Hásinibóro, with the chief Sumbúnne, but acknowledging the supremacy of Bághena.

11th. Rorínga, a temporary dwelling-place of the roving tribes, including the Idésan. Arrive at four o’clock P.M., having rested at noon.

12th. Úm el ʿArúk, a large village, with shallow wells. Much cotton and indigo. Arrive about noon.

13th. Chapáto, a place inhabited by Sellát, a section of Aswánek, Mohammedans; many temporary settlers. Early in the morning.

14th. Kúsh, a large place, residence of the Helbúbu Welád Mahbúb, who have no handicraft or market; make war in company with the Arabs; are armed with muskets; their idiom Bámbara, Aswánek, and Arab; all clay dwellings.

15th. Tónorár, small place; as usual, consisting of clay dwellings; residence of the Arúsíyín, with their chief Sídi Sála; herds of cattle; no camels; much honey.

16th. Kserát Shigge (probably meaning “the manufacturing or weaving towns,” shigge being generally the name given to cotton in these quarters). At present the Kesíma, a section of those in Sús, dwell here. Arrival in the morning early.

17th. Kasambára, large place; clay and reed; residence, at the time of informant’s journey, of Mukhtár, son of Mohammed, whom my informant believed able to bring into the field from 6000 to 7000 cavalry, but only a few infantry.

Y.—A few Notes on the present State of Bághena.

The name of Bághena, as it comprises part of the ancient territory of Ghánata, has evidently also supplanted the ancient name. At present it does not comprise a country naturally or politically united; for, naturally considered, Bághena forms part of the district El Hódh, at least that portion of it which is most favoured by nature; and in a political point of view it consists of the most heterogeneous elements, comprising districts inhabited by Aswánek, Arabs, and Fullán. The former, even at the end of the last century, were very powerful, when they became known to Venture under the name of Marka[75], through the medium of those two Moroccain merchants who visited Paris at that time. This name is given to them by the Bámbara, who call their country Marka- kanne or kanda, and are greatly intermixed with them. The Fullán hereabouts also formerly had great power, and have become famous under the name Kowár.

The Aswánek, Swánínki, Sébe, or Wákoré, were the original inhabitants of the country, and once formed the principal stock in the vast and glorious empire of Ghánata, the ruling class not improbably belonging to the Púllo stock, the Leukæthiopes, who were settled in this very region since the time of Ptolemy, till they were overpowered by the nearly related tribe of the Mandingoes or Júli, who, on the ruins of the empire of Ghánata, founded a new empire, extending its influence over the whole middle course of the great river. This new empire was called “Melle,” from melle, a word meaning “free,” “noble,” as the dominating tribe of the Mandingoes called themselves, in opposition to their oppressed brethren, the Aswánek, just in the same manner as the free, roving portion of the Berbers from ancient times seem to have called themselves Mázigh, Imóshagh, in opposition to the degraded settlers in the towns. The feeble remains of the empire of Melle, which had been nearly annihilated by the Songhay, were extinguished, as it seems, in the beginning of the reign of Múláy Ismʿaíl, when the Arabs on the one side, and the Bámbara on the other, began to take the lead in those quarters, while the Fúlbe or Fullán appeared in the background.

The catastrophe of the extinction of this last remnant of the empire of Melle is not without interest in the modern history of the western part of Central Africa. For a civil war having arisen between the royal princes Dábo and Sagóne, sons of Feréngh Mahmúd, the late king or ruler of Melle, (the title “Feréngh,” instead of the more exalted one of Mansa, showing his reduced state of rank,) all the most powerful tribes in that part of the continent took part in the quarrel: one faction being formed by the Bámbara, who, in the meantime, had won Ségo from their masters and near relations the Mandingoes, the Welád Mazúk, the noblest portion of the Welád Mebárek, and the Áhel Sembóru, that is to say, a section of the Fullán, who meanwhile had settled in these quarters; while the opposite party consisted of the Rumá, or Ermá, the Moroccain conquerors of Songhay, who had settled down in certain places of that vast empire, and intermarried with the natives; the Zenágha; the Welád ʿAlúsh, a very warlike tribe, mentioned above; and the Áhel Mása, or Sáro, a section of the Wákoré. In this struggle the capital of Melle was destroyed; and while the people of Bámbara took possession of the south-western portion of its dominions, the Welád Mebárek, with their friends the Welád Mazúk, rendered themselves masters of its north- eastern districts. For Hennún, the son of Bóhedel, son of Mebárek, who had led this tribe in the sanguinary and long-lasting war, received from the hands of Muláy Ismʿaíl, the energetic emperor of the Gharb, as a sort of feudal dominion, the lordship of Bághena; and his successors have at least partly retained it up to this day. I here give a list of these chiefs, adding the length of their reigns, wherever I was able to make it out:—

ʿOmár (Ámmer) Weled Hennún, a powerful chief, who has given his name to the ruling tribe, which, after him, is called Welád ʿOmár (Ámmer), a name corrupted by Park into Lúdamar.

ʿAlí Weled ʿOmár ruled almost forty years; was visited by Park shortly before his death.

ʿOmár Weled ʿAlí, ruled about thirteen years.

Mohammed Weled ʿOmár was chief about the same number of years.

ʿAlí Weled Mohammed was chief seven years.

Hennún Weled Mohammed murdered his brother ʿAlí, but was chief only four months, being murdered in his turn by

Mukhtár, a near relative of his, who was chief for about twelve years.

Babúne succeeded him. Between this chief and Hámed Weled ʿAlí e’ Sheikh Weled Hennún Weled Bóhedel, there arose a civil war, which lasted seven years, devastating all Bághena, and weakening especially the power of the Arabs. At the end of seven years, Hámed died, Babúne, who altogether ruled about nine years, surviving him by one year. He was succeeded by

ʿAlí Weled el Mukhtár, the present chief of the Welád Mebárek, who in 1853 had ruled two years.

As for the Fullán, or Fúlbe, they had become very numerous in Bághena, and were in possession of several ksúr, principally Dáguní, Jibónfo, Kemeñyómo, Nara, Kebda, Barréu, and Gurúnge, till they were driven out of these places by ʿOmár Weled Hennún, when most of the ksúr remained deserted. But the policy of the Fullán of Bághena became entirely changed when their brethren on the other side of the river, led on by the fanatical and energetic chieftain Mohammed Lebbo, raised the standard of the Jihád in the year 1821. Jealous of their political independence, which thus became threatened, they then joined the Arabs in their struggle against the new empire of Hamda-Alláhi, and supported them. Nevertheless, favoured as he was by the civil war amongst the latter, the chief Áhmedu, son of Mohammed Lebbo, made considerable progress in Bághena, which was not arrested until recently. At present Sumbúnne, son of Bú-Bakr, the present emír of the Fullán in Bághena, has built a new ksar, the place El Imbedíye mentioned above, situated a few miles east from Lombo Tendi, and to the north of another ksar called Gurúnge. There is also a Pullo emír in Bághena, of the name Ábú El Háji Ibrahíma, who seems to enjoy considerable authority.

As for the Aswánek of Bághena, who, as will have been gleaned already from the itineraries, are masters of many ksúr, their present policy is said to consist in keeping prudently in the background, and economising their strength for some great exertion in favour of their own independence. I here insert a list of the several sections into which the Aswánek are divided, as far as I have become acquainted with them:

The Kométen, in Sansándi or Sansánni, which originally was an Aswánek town.

The Síse, not unlikely related with the Súsu.

The Sása.

The Konne.

The Berta.

The Berre.

The Dúkkera, or Dúkerát.

The Silláwa, or Sillát.

The Kágorát, a very remarkable tribe, distinguished by a lighter hue, and, according to report, even by a peculiar idiom, while in other respects, especially by the three cuts which they make along both cheeks, they approach closer to the customs of the Bámbara and Áhel Mása.

The Kúnnatát.

The Jáwarát, speaking nothing but the pure Aswánek language, and divided into the two sections of the Welád Dábo and the Swági, the latter especially being very numerous and warlike.

The Fófanát.

The Dárisát.

The chief of the Aswánek in Bághena is Músa, son of Benédik, who resides in Ershán, at no great distance W. from Bisága.

Related to the Aswánek are also the Sáro, whose seats are one day S. from Jinni, and who, together with the Bámbara, fight against the Fúlbe. Their former chief was Chong Weled Músa.

The hostilities carried on between the inhabitants of the northern banks of the Niger, or Dhiúliba, as a whole, on the one side, and the Fúlbe of Hamda-Alláhi on the other, exercise their influence also upon the relation which exists between the Arabs of Bághena and the Bámbara, which therefore at present cannot but be a friendly one.

On the whole, the country of Bághena, which well deserves the attention of Europeans, is not less capable of fixed settlements, than it is fit for rehála life, or nomadic wandering, although it is not suited for the camel. Besides cultivation of dukhn, or, as it is here called, bíshen, or héni, and dhurra or sába, wild rice is procured from the numerous swamps formed in the rainy season, as is also the case in the whole of El Hódh. The trees most common in Bághena are the tédum or baobab, at least in the southern districts, the róma or líyene, the chígfit, the baferéwa, and the aúrnal; of the date-tree I have spoken above.

Z.—Route from Kasambára to Tishít, or Shétu, from the information of El Imám, a native of the latter place.

1st day. Mabrúk, a large well, or hasi.

5th. Ajwér, a large and much frequented well, distant a long day’s journey W. from the celebrated well “Bir Nwál.”

As far as Ajwér, the direction is almost N., but here it becomes N.W.

10th. Agérijít, in former times nothing but a well, but in the year 1850, owing to a civil war having broken out in Tishít, one section of the Welád Bille left their home and settled near this well, where they built a small ksar or village. Here the direction of the road changes to the W.

11th. Tishít, or as the place is called by its original inhabitants, Shétu. These indigenous inhabitants of Tishít are the Másina, a section of the Aswánek, or Azér, consisting of two divisions, one of darker, and the other of lighter colour. These Másina are the founders of the kingdom of Másina, or Másín, whose centre was the island, or rúde, formed by the Máyo Balléo and the Máyo Rannéo, with Tenéngu as its chief place. It is still an important market-place. Tishít is said by the Arabs to have been founded by ʿAbd el Múmen about the fifth century of the Hejra; but that means only that about the period indicated the Berbers took possession of the town, the original name of which they thus changed into Tishít. At present there live in the town, intermixed with the Másina, the Welád Bille, who about two centuries ago formed an extremely rich and powerful tribe, but part of whom, as stated before, have at present emigrated. The consequence is, that the town has decayed greatly, and seems scarcely to contain at present more than about 3000 inhabitants. Besides the Welád Bille, there live also in Tishít a certain number of Zuwaye or Tolba, especially the Áhel Hindi Nislim.

Tishít lies not far from the southern foot of the Kódia, which encircles El Hódh, and there is, at no great distance from it, a sebkha, where an inferior kind of salt is obtained. The only produce of the place are dates of various quality, the names of which are as follows:—Básebúrk, Dérmakúl, Dérmasúggin, Batáye, Mandínga, Géti, Habbes, Getfáf, Dáram, Birkeráwi, Zengít, Tamaraníye. All other articles of food are brought from Nyámi, which forms the great market-place of Tishít and the surrounding country.

There is another more westerly road, leading from Kasambára to Tishít, and reaching on the 4th day the well called “bir Fóg,” or, perhaps, “fók,” meaning “the upper well;” on the 8th, another well or hasi, called “Ájwe,” and bringing the traveller to Tishít on the 10th before noon.

AA.—List of Stations between Tishít and Waláta.

1 short march. Ágerijít, the well where the road from Kasambára joins.

1 short march. Tuwéjínit.

1 long march. Bottat el abés.

1 short march. Áratán.

1 short march. ʿImód elán, hills or columns of sand, one of them called ʿAmad el Abiadh. This station is very important, as it is the point where the direct road from Wadán to Waláta joins this track. See lower down.

½ day. Bú-mehaye.

1 day. Íghelád Timasóra.

½ day. Shebbi, “mʿaden sheb abiadh,” mines of white

alum.

1 long day. Ojáf.

1 day. Tagoráret.

½ day. El ʿAyún Khanfóreten Aísa.

1 day. Wádi Níti, with wells (hasián) and íghelád.

1 day. Waláta.

BB.—Route from Tishít to Bot-hadíye.

3rd day. Týggebo, a ksar, or village, inhabited by the Teghdaust, a very remarkable tribe about whom I shall say more farther on, and by the Tájakánt. The village belongs to the district called Erkíz, perhaps identical with what others call Taskast. About ten miles west from Týggebo there is an ancient place called Nyadásh, inhabited likewise by the Teghdaust.

4th. Ergébe, or rather a resting place in the hilly district called by that name. In another part of this hilly tract, on the frontier of Afólle, a party of Zuwaye have recently built a ksar, or small town of the name of Makámet.

5th. Énwasár, a shallow well or hasi.

10th. Bú-bothá, a well or hasi, evidently near a bothá or swampy depression. Between Énwasár and this place there are other watering places, but informant has forgotten their names.

11th. Jók, a well or hasi.

14th. Limódu, a ksar or village inhabited by the Medrámberín, a tribe of the Kunta.

16th. Jígge, a valley with plenty of water in the rainy season.

17th. El Mal, a small island in a lake of fresh water, and not even drying up during the dry season.

19th. Krá el ásfar, a creek of the bahr Fúta or Senegal, so called by the Arabs.

21st. Bír el Ghála, a well.

22nd. Testaye, a well.

23rd. Bothádíye or el Bot-há, as Fort St. Joseph seems to be called by the Arabs.

CC.—Stations on the route from Wadán to Tishít.

5 days. Bú-Sefíye.

½ day. Khat el Moina or Shwékh.

1 day. Lobér.

1 long. Tin-tét or Ghaléb e’ dál.

1 day. Felísh el milha.

1 day. Kátib.

1 day. El Badiyát.

1 day. El Jerádiyát.

1 day. Ganeb, a well or hasi, with date palms.

1 day. Dikil gháleb.

1 day. Tishít.

From Wadán to the sebkha Íjil, a salt basin at the foot of a considerable mountain, is ten days’ journey with laden camels, and seven with unladen ones going at a swift rate.

1 day. Tagálift, on the northern side of the valley.

½ day. Úm el bédh.

2 days. Aushísh, in the district called Maghtér, consisting of high sandy downs.

½ day. Bot-há el haye.

1½ day. El Argíye, the nearest well to the salt lake.

One day S. from the sebkha is the high mount Íjil.

DD.—Stations on the route between Wadán and Waláta.

3½ days. Warán.

1 short. Tésserat-ú-Láhiat.

1 long. Temnakarárit.

1½ day. Ijúfa, all sandy downs.

1¼ day. Akáratín e’ sbot and Akáratín el had.

1 day. El Mehámer.

½ day. El Ksar-rawát.

1 day. Engéwel.

1 day. Agamíyirt.

1 day. Imódhelán; here this route joins the former one.

1 day. Bú-meháye.

1 short. Begére, a dhaye.

½ day. Shebbi.

½ day. Keddámu.

½ day. Warásh.

1 short. El Atilt (El Ethelet?) seráye.

1 short. Rek Érdhedhír.

1 long. El Ogúdh el himmál.

1 day. Rodh el hamra.

1 day. El Felísh.

1 day. El Derrúmbekát.

½ day. Waláta.

EE.—Stations between Wadán and El Khat, by a circuitous route.

1 short day. Tanúshirt, a hasi, with date trees. “Tanú” means vale.

1 day. Áherúr.

4 days. Áwakan. This part of the road passes through a desert tract without wells, called Táyarát Idáw el Háj.

1 day. Sharaníye.

1 day. Hasi el harka.

1 day. Itílen, a mound.

1 day. El Khat, having passed the heat in Bú-Sefíye. El Khat, is a rich valley which I shall say more about in the general account of El Hódh, and a very important locality where most of the routes traversing this region join. Áwakan, which will be mentioned in a following itinerary, is thus tolerably well determined.

FF.—From Wadán to Rashíd, by way of El Khat.[76]

1 day. Roj, a well.

1 day. Shingít, an ancient town which has become very famous in the whole of the east on account of its having given its name to all the Arabs of the west. The reason of this is said to be, that a distinguished man, a native of this place of the name of ʿAbd e’ Rahmán visited the court of Harún e’ Ráshid. I shall say more about this place further on.

1 day. Encamp beyond the Ákela without a well.

1 day. Hawéshi.

1 day. Awázgar, (identical with Áwakan?) with a hasi at the foot of the kódia, leaving the small town of Átar eastward.

1 day. Tákenus and el Khósa.

1 day. El Sharaníye, a hasi, or well, belonging to the Welád el Wáfi, and still forming part of Áderér e’ temar.

1 day. El Khat Smirár, a tract with many wells, but, as it seems, on high ground, from whence Tejígja, Ksar el Barka, Rashíd, and even Tisígi, may be seen.

1 day. Tagánet el bédha.

1 day. Rashíd.

GG.—From Átar to Tejígja, or Rashíd.

N.B.—Átar is two days E. of Shingít and Ojúft, another ksar or village which is two days S.E. of Shingít, and one day S.S.W. of Átar. (These data I had not made use of in my map.)

1 day. Tozarótín, with a well or hasi.

1 short. Zeríbe, a dhaye or pond.

1 day. Áús, difficult march, high kódia.

1 day. A locality a short distance to the south of Shingít.

3 days through the Ákela, without a well; then reach Kíder Wámu, a well three days from Shingít.

1 day. Áwakan, the above-mentioned well.

1 day. Hasi il harka.

1 day. Shwékh, or Khat el Moina, on the south side of the Khat.

1 day. El Laye, a well.

½ day. Tanúshight.

1 short. Atwél and Awén Tisba.

1 day. E’ Nwalík Warzák.

½ day. Either Tejígja or Rashíd, two villages in Tagánet, the distance of both these places being the same. Tejígja is a place of considerable renown.

HH.—From Tejígja to Jáfena or Jáfunú.

2 days. Wedán, with a large dhaye or pond.

1 short. Adírg el Mejúj.

1 day. Dhú el Rodíye, passing by Daúdad.

1 day. E’ Nugga.

½ day. Korkol, a kódia or hill at the frontier of Tezízzay, between Aúkár and El Kódia.

½ day. Gárrugát.

1 short. Agúrsh Gasámu.

1 day. Gundége nwamélen (wan mellen?) two mountains with hasián.

1 day. Kífa, a well or hasi.

1 day. Úm el Ákhseb, a dhaye or tamurt, surrounded by baobab trees.

1 day. Samba-sandíggi, a well, with plenty of sgillem (the dúm-bush) and deléb palms.

1 day. Isíl, a dhaye.

1 day. Gár-allah, a large dhaye. The district Asába is south from here.

1 day. Erísh.

1 day. Elgílte el Khaddra, a large dhaye or pond full of fish.

1 day. Encamp in the open country.

1 day. Jáfena or Jáfunu, or rather Gúghi or Gúri, the capital of that province, which is four or five days south of Bowár or ʿAkerút, a well in Mesíla.

II.—Route from Kasr el Barka. — Bú-télimít.

Kasr el Barka is one short day south-west from Rashíd.

1st day. Gébbu, a tamurt or dhaye, where sába or dhurra and wheat is cultivated by the Welád Sídi Haiballa, who usually encamp here.

2nd. Tisígi, a short well at the foot of a kódia, from whence the passes crossing the range of sandhills towards the south are seen.

3rd. El Júwelát e’ Twáma, two of these passes, either of which you may choose.

4th. Úm e’ dér, a hasi or well belonging to the district Agán.[77]

5th. El ʿAíní, a hasi or well.

6th. Titárikt or Ásabay, a well about thirty-five fathoms in depth, and the most eastern of “El Ábiár,” or the deep wells, which have given their name to the whole district called “El Ábiár.”

Besides the wells here mentioned, the most famous wells of “El Ábiár” are the following, all lying west of Aftót:—Ár-éddeke, Bú-Telehíye, Rézelán, Bír el Barka, Dukhn, Bú-Tweríge, Yáre, Bú-Tumbúski. Further to the north-west from Aftót, and at the distance of about two days north from Bú-Tweríge, is a famous well called Bú-télimít, but not to be confounded with the well of the same name mentioned hereafter. In the district of Aftót there are only shallow wells.

7th. El Wastha, a deep well, dug in stony ground.

8th. Twersát, a group of shallow wells.

9th. A well, being the property of a man called E’ Sheikh el Kádhi, with an encampment of the Ijéjebó.

10th. Tin-dámmer Abél, a well.

11th. Bú-télimít, a large well or hasi near the camping grounds of the Brákena, much frequented. From here Bot-hadíye is said to be only one day and a half distant. If that is the case, the latter must be identical with some place in the “Ile de Morfil.”

KK.—Route from Kasr el Barka to Kahaide.

2nd day. Tésigí, the locality mentioned above.

3rd. Létfatár, a large tamurt or pond.

4th (long), Agáyar, a well or hasi.

5th. Gímí, a hasi, belonging, like the foregoing one, to the district Aftót.

6th. Keréni, a hasi.

7th. El Wád, a valley without water.

8th. El Árruwa, a hasi.

9th. Encamp in the wilderness without water.

10th. Shemmáma, a name which is given by the Arabs to the whole district along the north side of the Senegal. You arrive at the river opposite two villages called (by the Arabs) Gúru ’l hajar. It seems not to be identical with the Gúri ’l haire of the Fúlbe, as that is one short day from Bakel, while our route evidently follows a far more westerly course, even west of the one which I am about to give.

LL.—Route from Kahaide to the frontier of Tagánet, direction N.N.E., according to Háj Íbrahím from Kahaide.

1st day. Énjekúdi, or Tisílit Táleb Mahmúd, a well with an encampment of Arabs, called collectively by my informant, Shénagít, and Limtúna.

2nd. Monge, a village of the Limtúna, consisting of tents made of camels’ hair.

3rd. Moyet, another village of the Limtúna, or rather two sections of this once powerful but now degraded Berber tribe, the Dagebámbera (this is probably not their proper name), and the Welád e’ Shefága.

4th. Basengíddi, a village inhabited by the Limtúna, the Twabér (a section of the former), El Hejáj, the Rehála, El Héba, and the Welád ʿAbd-Allah. The country rather hilly.

5th. Wanja, or Jenúr, as you choose, both of them being settlements of Arabs and close to each other. Here live the Tagát, the Idáw el Hassan, the Welád Biyéri, and the Jéjeba; the food of these people consisting of sour milk, dhurra, and fruits. From this spot you obtain a view of the mountains of Tagánet and Asába.

6th. Marde, a well with an encampment of the same tribes as Wanja. The country is hilly and rich in herbage, the mountains or vales being adorned with plenty of trees.

7th. Téri, a pool of stagnant water in the rainy season, while during the dry season only a well is to be found here. The country rather hilly.

8th. Ásherám, a settlement of different tribes. The mountains of Tagánet seem to be quite near.

9th. Tisílit Akerárer, a wádí in a mountainous tract with scattered groups of tents inhabited by Arabs.

10th. Dwenki, a mountain with a pool of stagnant water at its foot, but only in the rainy season; during the dry season only a well is found.

11th. Yogbáshi, a mountain with temporary inhabitants. Few trees.

12th. Nufni, a mountain pass, “the entrance or gate of Tagánet,” the mountains being very high.

From Nufni to Kasr el Barka is a march of two days.

MM.—Route from Bakel to the frontier of Tagánet by way of Asába.

1st day. Samba-rainji, a considerable place inhabited by Aswánek, and situated in a level tract enclosed between the foot of the mountains and the river.

2nd. Hasi Weled ʿAlí Bába, a well lying in the vale or depression enclosed between the two mountain ranges, along which your road winds. Kómandó, a considerable Aswánek village lies on a more easterly road.

3rd. Hasi Shagár, another well with a camp of Arabs in the dry season.

4th. Tektáke, as the place is called by the Arabs, or Bú-túmke, as it is called by the Aswánek and Fullán or Fúlbe, the population consisting chiefly of Aswánek. The village lies in the midst of the mountains; the houses are built of clay, and a few gardens are cultivated in the neighbourhood, for although there is no running stream, water is said to be found at the depth of only one foot under ground, and the mountains or “gidé,” as they are called in Aswánek, are full of trees. The country nominally under the dominion of Fúta.

5th. Jibáli, or, as the name is pronounced by the Arabs, Jubélli, a village situated in the midst of the mountains, at times inhabited, at others deserted. On pursuing your road you cross a mountain ridge, and then wind along a valley. The mountains contain excellent rock for grindstones shaped in quadrangular forms, and like the stone found in the mountains near Mekka.

6th. Búnga, an Aswánek village surrounded by steep rocks; some gardens are cultivated.

7th. Moila, an Aswánek village. The road keeps always in the mountainous tract.

8th. Samma, an Aswánek village.

9th. Tattopútti, formerly a village, but at present deserted.

10th. Wákuré, as it is called by the Fullán, or Woló by the natives, a large place situated in a deep valley or irregular vale, the rivulet Gallúla flowing at no great distance towards the W. from the place.

11th. Babbu, a village in a mountainous tract.

12th. Kachukoróne, another village.

13th. Gelléil.

14th. Garáf Bafál, situated in the midst of the mountains, and being the temporary abode of different wandering tribes.

15th. Fúmo-báche, another settlement of that kind.

16th. Fúmo-láwel, the same.

17th. Nebék, a place of the same nature; mountainous tract continues.

18th. Áwenet Ár, the beginning of Tagánet, the south-eastern corner of which is here hemmed in by the mountains of Asába.

Asába, according to this informant, is a broad mountain range, diverging as a northern branch from the main range, the general direction of which is towards Bundu, from which country it is separated by the river. The Fúlbe call this mountainous tract “Hairi-n-gar,” and the Aswánek call it Gidé.

NN.—Route from Hamda-Alláhi, the present capital of Másina, to Meshíla, and thence to Kahaide, according to Háj Íbrahím; route rather winding, and to be controlled by other routes which I have already given.

1st day. Kunna (see above), a small town, but an important market place, situated originally on the western bank of the máyo balléo, on an island in the Dhiúliba, enclosed by the máyo balléo, “the blue river,” and the máyo dhannéo, or “the white river,” but at present built on the eastern shore of the máyo balléo. What is very remarkable, it is said to be inhabited by Songhay. A short march of three hours.

2nd. Núkuma, a place or district situated on the island or “rúde,” enclosed by the two branches of the river. Here in the beginning of his career resided Mohammed Lebbo. There seem to be several hamlets, one of which is called Sébbera.

3rd. Tummay, still on the island or rúde.

4th. Sáre-dína, a large place, and evidently one of the first towns converted to Islám in these regions, situated on the western bank of the máyo dhannéo, which you cross here, at half a day’s distance E.N.E. of the ancient town Zágha or Jáka. Inhabitants Songhay.

5th. Tógoró, a group of villages or hamlets, inhabited by the Fullán conquerors. In Tógoró the road divides, one branch leading N.E. in two short days to Tenéngu, the original capital of Másina, passing by Tumúra, a large district inhabited by Fúlbe.[78]

6th. Somógirí, a considerable place inhabited by Bámbara of the country.

7th. Diggíseré, an important Bámbara town, at some miles distance S.W. from Tenéngu, the road leading to which place, and from thence to Yá- saláme, whither a person may also proceed from Diggíseré (see above), informant has left on his right. Country open, adorned with zizyphus.

8th. Fetokóle, a small place. The country rich in trees, the principal produce consisting in rice and cotton.

9th. Káre, a Bámbara town, governed by an officer of the name of Búgoní. The country hereabouts rich in cattle and camels, but the wells are said to have an enormous depth, according to informant not less than sixty fathoms. Cotton strips are the standard currency of the market.

14th. Sókoló, a town inhabited by Bámbara people, but belonging to Másina. Between the two stations you traverse for five days an open country inhabited by Arab tribes, as the Welád Sʿaíd, the Welád ʿAlúsh and the Gelágema, and rich in elephants, giraffes, and buffaloes, abundance of water being found in stagnant pools. On the second day of this march you leave the town of Kála on your left.

19th. Aláso or Alássa, a place belonging to Bághena, and inhabited by the Welád ʿOmrán. The country which you traverse is thickly covered with trees, and is the abode of the Nimádi, a wild set of people, who are stated by my informant to possess nothing but dogs, with which they hunt the large antelope called “bakr el wáhesh” by the Arabs. (The name “Nimádi,” is probably not the real name of these people.) You sleep four nights in the open country.

22nd. Kabúde, a well with temporary settlers. Pass two nights in the open country without a dwelling.

26th. Mú-sáweli, a considerable place of Bághena. You pass on your march several other places, the names of which informant does not remember.

27th. Dúguní, a middle-sized town.

28th. Debámpa, a large town of Bághena. All the houses are built of clay.

29th. Toróngu, another place of importance.

30th. Tíndi, a small town about seven days N.W. from Kolí, another town of Bághena. Tíndi is inhabited by Aswánek or Swanínki.

31st. Khat e’ dem, a temporary dwelling-place of Arabs belonging to the tribes of the Welád Mohammed, the Funti, and the Henún, with the Sheikh Mohammed Fádhel, son of the protector Mukhtár. All the dwellings consist of tents of camels’ hair. Khat e’ dem forms the beginning of the district called El Hódh.

33rd. Tokko, a large pool of stagnant water, round which there is an encampment of Arabs.

35th. Derís, a dwelling-place of the “White Arabs,” as my informant calls them. Many tribes are wandering hereabouts; but almost all the towns are at present in the hands of the Fúlbe or Fullán. Nʿamá, the small town mentioned above as having been built by the Shurfa, is three days E. a little N. from Derís.

37th. Nwal, a well with an encampment of Arabs.

42nd. Tádirt, a well with tents of the same.

47th. Líbe, a well of the same character.

50th. Mesíla, a spring of running water at the foot of the Kódia which surrounds El Hódh. The water of Mesíla is said to run towards the south.

N.B. It must be borne in mind in laying down this route that my informant, a Púllo, wished to avoid the seats of the Welád Mebárek, and therefore followed in his generally northerly direction a very roundabout way.

56th. Afúlle, or rather an open Arab village in the district so named, the mountainous country having been entered on the fifty-second day. Afúlle borders on Kaarta, and its eastern part is inhabited by Bámbara, but the northern portion is inhabited by the following Arab tribes: the Fáta, the Welád e’ Násr, the Elkwézi, or Lighwézi, the Askír, the Welád Bóde, and by two tribes of Zuwaye or Merábetín, viz. the Tenwaijió and the Lághelél. Some of the divisions of these tribes are settled in the mountains, while others live in the plain called El Khénashísh, rich in pasture-grounds, between which and the mountains there is a small town called Túgguba.

59th. Tiñírgi, a well with Arab settlers. Country mountainous.

62nd. Úmmat el adhám, a well. The last three days no water is found along the road, while in general, even in the tract intervening between two stations marked by my informant, watering-places are occasionally met with.

67th. Kawál, a lively spring of water. Country mountainous.

73rd. Túgguba, an open village inhabited by Arabs. Many springs in the mountains.

76th. Waya, another Arab village.

78th. Meshíla, called by my informant “rás el Fúta,” as the beginning of Fúta (at least in former times).

I now give the route from Meshíla to Kahaide:—

1st day. Samóga, a mountain belonging to the mountainous district Asába.

2nd. Wákoré, a village inhabited by Aswánek, but subjected to Fúta as well as to the Zenágha Arabs, to whom they pay tribute.

3rd. Galúla, a village inhabited by Aswánek, and dependent upon Wákoré. It is situated at the foot of a mountain, from the top of which a brook of living water rushes down. This watercourse is called Galúla like the village, and is said to be full of fish.

4th. Dé il Kurbán, an Arab settlement on a wádí, with running water during the rainy season, which is said to flow into the Senegal. Country not under cultivation.

5th. Jumlaníye, another dwelling-place of the Zenágha on the same wádi.

6th. Wau Sámberlám, a high mountain ridge extending towards Bundu.

7th. Gílte, another locality in the same ridge. The country not under cultivation, and only temporarily inhabited after the rains.

8th. Tashót, a wádí with water in the rainy season. No cultivation.

9th. Bú-ʿAmúd, an open tract of country, the pasture-grounds for the cattle of the Fullán.

10th. Tara-múl, a locality on the same wádí. The country full of the large species of antelopes, giraffes, elephants, and buffaloes, and richly clad with large trees.

11th. Shillíyul, the same wádí richly adorned with trees. The country nearly level, only broken by a few hills. Abundance of cattle.

12th. Sugurére, a Fullán village. Country hilly.

13th. Bailabúbi, on the same wádí. The country hilly; nothing but pasture-grounds.

14th. Píttangál, another settlement of Fullán shepherds.

15th. Bogilchéle, a place of the same description. At this point the Gurgul balléo, or black Gurgul, a small water course coming from the N.E. in the direction of Gallúla, joins the Gurgul dhannéo, running from Akerére in Tagánet, the two forming henceforward a considerable watercourse, at least during the rainy season. According to this informant, the small craft from Kahaide can navigate this creek, but of such a communication the French accounts of the Senegal give no indication.

16th. Maktachúchi, or, as the spot is called in the Fulfúlde language, Lumbírde-chútinkóbe, a large pool of stagnant water with river horses, and surrounded by fine pasture-grounds. A section of the Limtúna are said to cultivate this ground.

17th. Rak Hilhébe, the plain of Hilhébe; property of the Brákena.

18th. Kerfát, the fields of Kahaide.

19th. Kahaide, on the W. side of a great bend of the Senegal. On your road you pass the large village Jéri-lúmburí.

I will here add a list of the chief divisions of Fúta, including the Wolof country, such as Íbrahím communicated them to me: Lóre, Damga, Ferló, Nange-hóre, the centre of Fúta, Toró, Walbrek, Ndér, Úl, Niyán, Bachár, Kimínta, Ballindúngu Sálu, Jolóf, Kayór.

OO.—From Meshíla to Bakel. Very short marches.

1st day. Samba-sandíggi, a wádí in the wilderness with Arab settlers.

2nd. Dáwodá, a wádí.

3rd. Nakhéle, settlement of Sídi Makhmúd of the Zenágha.

4th. Dundumúlli; few settlers.

5th. Sélefél, village of Fúlbe.

6th. Tektáket, all along the valley Mesíla, or Meshíla, which runs to the Senegal.

7th. Yóra, village or town of Fúlbe, Aswánek, and Arabs, dwelling together.

8th. Abólli, a hamlet of Arabs, Welád Wési, and Fullán Rungábe, under the chiefs ʿOmár Weled Bú-Séfi. Wádi Mangol. Few mountains.

9th. Swéna, a hamlet of Fúlbe with a few Arabs.

10th. Nahál; one day E. of the town Butti.

11th. Báyajám, a small hamlet of Fúlbe Rungábe and Hel Módin Alla.

12th. Tíshi, small hamlet.

13th. Melge, large village inhabited by Fúlbe and Hel Módin Alla.

14th. Village of Chermo-Makkam, who died some time before, when his son Baidal Chermo succeeded him.

15th. Dár Saláme, now Aswánek, formerly Hel Módin Alla.

16th. Kídibíllo, small hamlet. Aswánek.

17th. Nénechó. Aswánek.

18th. Waigílle, a middle-sized place of Aswánek. Country level, small hills, many trees, especially the kuddi. Always along the valley Mangol or Mesíla.

19th. Kábu, large place of Aswánek, on the point where the Mesíla joins the Senegal.

20th. Láni, considerable place of Aswánek, on the S. side of the river which you cross.

21st. Kotéra, a village of Aswánek, close to Senegal.

22nd. Gúchubel (Gútubé of the French), the point where the Falémé joins the Senegal. On the opposite side lies Yogúnturó.

23rd. Arúndu, a village of Aswánek, having crossed the Falémé.

24th. Yáferé, on the Senegal.

25th. Golme, Aswánek under Bundu.

26th. Guri ’l haire, Aswánek.

27th. Bakel.

Even beyond Bakel, towards Kahaide, the seats of the Aswánek, Cheddo, or Wákoré extend as far as the isolated mountain Waunde, which lies on the N.E. shore, and that is evidently the reason of this tract on the N. bank of the Senegal being called Gángara, or Wángara, the country of the Wákoré.

N.B. The routes from Wadán and Íjil to Sákiet el Hamrah, of which I have collected an itinerary, I refrain from communicating, as they have been in some measure superseded by Panet’s route. (Revue Coloniale, 1851.)

[Footnote 60: Caillié’s Travels to Timbuctoo, vol. ii. p. 99, et seq. According to my information, Árawán seems to lie from Timbúktu about 15° W. from N.]

[Footnote 61: No merchant from the north can pass Bú-Jebéha, and certainly not Árawán, unless he be escorted by some well-known person belonging to the tribe of the Tademékket.]

[Footnote 62: The position which I have assigned to these places in the map which I sent home from Timbúktu, is slightly erroneous.]

[Footnote 63: De Barros, l. iii. c. viii. p. 220, Genná.—“Concorriam a ella os póvos que lhe sao mais vizinhos: assi com os Caragolees, Fullos, Jalofos, Azaneges, Brabaxijs, Tigurarijs, Luddayas.” See the chronological tables at the end of the preceding vol., p. 604.]

[Footnote 64: I have not been able to make even a short vocabulary of the idiom of these people. I only succeeded in making out two terms which they use, “úmbay” (“how are you?”) and “éna” (“welcome”).]

[Footnote 65: From Dire, down the river towards Timbúktu, my informant indicated several places which neither I myself nor Caillié have mentioned on our passage down the river: Búram, a large village (Kóra, Danga), Semsáro (Koiretágo), Lenga, all on the south side; Segalíye, on the north side of the river; an ádabay, or hamlet, belonging to Búram, Éluwa, on an island; Hendibángo.]

[Footnote 66: Edinburgh Philological Journal, vol. iv. p. 35, et seq. There is no such district hereabouts as “El Sharray;” but I have not the slightest doubt that this name is nothing but a corruption of the term “e’ sherk,” with which the Moors of that region indicate the south. There are some inaccuracies in Scott’s account which might cause suspicion of his sincerity; and among these is the circumstance, that he mentions as living on the lake the Moorish tribes of the Érgebát and Sekarna, both of which live in the northern districts. But it is very remarkable that he should call that tomb by the name of “Saídna Mohammed.”]

[Footnote 67: I here add a short itinerary from Yówaru to Yá-saláme:—

1st day. Hasi Jollúb, with a settlement of Zuwaye Sombúnne.

2nd. A well.

3rd. Yá-saláme, a place of about the same size as Yówaru, on a backwater at a considerable distance from the chief river. From Basikúnnu to Yá- saláme, four days.]

[Footnote 68: On the south-eastern branch up to Jenni or Jenne (this is the Aswánek form), or Zenne (Zinne as the Songhay call it), or Jinne (the Bámbara form), lie the following towns and villages:—Bólay, a ksar or koira, Sildoy, Konne, Kóme, Isáka, or Móbti, Kúna, Sofára, Zinne.—Sofára, which lies halfway between Hamda-Alláhi and Jenni or Zinne, has a market every Wednesday and Thursday. The eastern side of Sofára is skirted by a small branch or creek of the Niger called Golónno, and on the eastern bank of the latter lies a village called Góñima.]

[Footnote 69: These particulars I obtained after having finished my manuscript map in Timbúktu.]

[Footnote 70: El Bekrí, p. 160.]

[Footnote 71: I here cannot omit to express my admiration of Mr. Cooley’s critical judgment, who, from the incomplete materials which he at the time possessed, arrived at the same conclusion in his researches on the Negroland of the Arabs. See especially p. 43.]

[Footnote 72: Journal of Leipsic Oriental Society, vol. ix. p. 527.]

[Footnote 73: Raffenel’s Second Voyage, vol. i. p. 223. seq.]

[Footnote 74: It would seem, from many indications, that this informant describes the country in the more flourishing state which it enjoyed some years previously to my visit to Negroland.]

[Footnote 75: Venture, Vocabulaire Berbère, ed. Jaubert, Appendix, p. 225.]

[Footnote 76: N.B. This itinerary was not made use of for the map of the western part of the desert, which I sent home from Timbúktu.]

[Footnote 77: On my MS. map I placed Agán wrong, giving it an intermediate position between Aftót and Asába.]

[Footnote 78: An interesting account of this district is given in Hodgson’s “Notes on North Africa,” p. 70, from the information of a slave in the United States.]

APPENDIX II.

LIST OF THE ARAB OR MOORISH TRIBES SCATTERED OVER THE WESTERN PART OF THE DESERT, ACCORDING TO THE DISTRICTS OR NATURAL DIVISIONS OF THE DESERT IN WHICH THEY ARE SETTLED.

The original inhabitants of these regions, at least since the middle of the eighth century of our era, were the Berbers, especially the Zenágha, or Senhája; but these tribes, since the end of the fifteenth century, it would seem, have been pushed back, and partly conquered by the Arab tribes to the south of Morocco and Algeria, who either intermingled with them or reduced them to a degraded position. Thus there are especially four classes of tribes,—the free warlike tribes, ʿAráb, or Harár; the Zuwaye, or peaceable tribes; the Khóddemán, or Lahme, identical in the south-western quarter with the name Zenágha, the degraded tribes; and the Hárratín, or the mixed stock. The characteristic feature of these Moorish tribes is the guffa, or full tuft of hair; that of the Zenágha the peculiar fashion of wearing the hair called gatáya, as they cut the hair on both sides of the head, and leave nothing but a crest on the crown, from whence a single tress hangs down sometimes to their very feet, or they tie the ends round their waist.

The supposed ancestor of the Moorish tribes is Odé ben Hassan ben Ákil, of the tribe of the Rátafán, who is supposed to have come from Egypt.

I.—ARAB TRIBES IN BÁGHENA.

The Welád Mebárek (sing. Mebárki), divided into the following sections:—

Áhel ʿOmár Welád ʿAlí.

Áhel Hennúm (e’ Shiúkh).

Fáta, separated into the following divisions:—

Welád Monún.

Welád Dokhanán.

Áhel Bú Séf.

Fúnti, separated into the following divisions:—

Welád Hammu el kohol.

Áhel Hammu el biadh.

Áhel Múmmu.

Áhel Sídi Íbrahím.

Welád Zenághi.

Áhel ʿOmár Shemáti.

The following tribes are in a state of dependence upon them, or are, as it is called, their lahme, or their khóddemán:—

Idábuk.

Ifoléden.

Áhel ʿAbd el Wáhed.

El Hárratín (no proper name).

El Mehájeríyín, these only partly degraded.

Yadás.

Welád el ʿAlía,

Áhel Áhmed Hennún,

whose khóddemán are the following tribes:—

El Rowasíl.

Welád Sálem.

Basim.

Íshalán.

Welád Bílle, the brethren of the Welád Bílle in Tishít, formerly Arabs (that is to say), free independent Arabs, but at present khóddemán, paying, however, only the medáriye, and not the keráma.

El ʿAbedát.

Áhel Udéka.

Next to the large group of the Welád Mebárek, are,—

The Welád Mazúk, living in the ksúr together with the Welád ʿOmár.

Then the Érmetát and the Náj; while in a degraded state are—

El Shébahín, and

El Habásha.

This is the place to mention a particular group or confederation of warlike tribes called “El Imgháfera,” or Megháfera, and consisting of the

Welád el ʿAlía.

Fáta.

ʿAbedát.

Welád Mazúk.

Áhel e’ Zenághi.

Áhel ʿOmár Shemáti.

I a.—ZUWAYE, OR MERÁBETÍN, IN BÁGHENA.

The Teghdáust, a mixed tribe, but considered as Arabs:—

The Edésan.

Gelágema.

Idú Belál in Bághena, as well as in El Hódh.

Tafulálet, said to have nothing in common with Tafilélet.

Gesíma, living partly in Bághena, partly in El Hódh, and divided into the following sections:—

Welád Táleb.

Idáw-ʿEsh.

Welád ʿAbd el Melek.

Ténagít.

El Arusíyín, a tribe very powerful in ancient times, to whom belonged Shenán el Arúsi, the famous despot of Waláta and Tezúght.

E’ Nwazír.

Áhel Táleb Mohammed.

Tenwaijío, who collect the gum and bring it to the European settlements, separated into the following divisions:—

Áhel Yíntit.

Ijáj Búrke.

Áhel Bábá.

Áhel Íbrahím e’ Shiúkh, held in great veneration.

These four divisions live in Bághena, while the two following are scattered over the district called Ergébe, where the Tenwaijío are very numerous:—

Welád Delém ma intis (sic.).

Welád Bú Mohammed.

Zemárik, separated into numerous divisions:—

Welád Músa.

El Horsh.

El Hárebát.

Jewaule.

El Mekhainze.

Ardél.

Welád Shéfu.

El Áthamín.

Welád ʿAleyát.

Áhel Dombi.

Áhel ʿAbd; these the Shiúkh.

Áhel e’ Shegér.

Welád e’ Dhíb.

E’ Zemárik (properly so called) very numerous.

Between Bághena and Tagánet live the Welád Lighwézi, the relatives, but likewise the enemies, of the Welád Mebárek.

II.—MOORISH TRIBES IN EL HÓDH.

El Hódh, is a large and extensive district, which has received this name, “the basin,” from the Arabs, on account of its being surrounded by a range of rocky hills, “el Kódia,” at the western foot of the eastern extremity of which lies Waláta, and near its southern foot Tishít, both of which belong to El Hódh. The N.E. part of this district, which some centuries ago was densely covered with small towns and villages, stretching from half a day S. from Waláta, to a distance of about three days, and being enclosed on the W. and E. by “ellib,” or light sandhills, is called Árik, and is rich in wells, among which the following are the best known:—El Kedáye, Unkúsa, Bú-il-gedúr, Nejám, Áwe-tofén, El Imbediyát, El Mebdúya, Bú-ʿAsh, Rájat, Teshimmámet, Tekiffí, Nwaiyár, Tanwallít, and not far from it, Aréngis el tellíye, and Aréngis el giblíye, Tunbuske, N. from the large well Nwál, mentioned above, El Beddʿa Ummi e’ Dúggemán, &c.

From Árik, S.W. as far as Mesíla, extends the district called Ajaúmera, to which belongs the famous well El Úggela, called “surret el Hódh,” on account of its being at an equal distance—viz. five days—from Tishít, Waláta, Tagánet, and Bághena. Besides these, some of the most famous wells of this district are Ajwér, almost at its northern extremity, Fógis, Bú-Derge, Bír el Hawáshar, Ajósh, Gunnëu, El Beʿadh, these latter near Ergébe. The N. border of El Hódh, stretching along the base of the kódia between Waláta and Tishít, is called El Batn. There are besides several districts in El Hódh called Aukár, a Berber name identical with Ákela, and meaning a waterless district, consisting of isolated sandhills. One Aukár, perhaps that meant by El Bekrí in his description of Ghánata, lies a short distance west from Waláta, near Tezúght; another district of this name lies between Tishít and Mesíla, to the north of Ajaúmera. I now proceed to enumerate the tribes settled in El Hódh.

The Ágelál, in several sections, viz.:—

Welád Áhmed, subdivided into the following divisions or “lefkhát”:—

Áhel Táleb Jiddu.

Áhel Khalífa.

Áhel Áhmed e’ Táleb.

Áhel Táleb Sídi Áhmed.

Wed (sic.) Yebúi.

{ El Kóbetát. { { Áhel Malúm. Welád Sídi { { Áhel Ismáʿaíl, the Soltana. { { El Ámera.

Welád Músa, subdivided as follows:—

Welád Háj ʿAbd e’ Rahmán.

Welád Háj el Amín.

Welád Músa, properly so called.

Welád Melek, subdivided:—

Áhel ʿAbd-Alláhi Weled Táleb Íbrahím.

Áhel Háj Áhmedu.

Áhel Boghádíje.

The Welád Mohammed of Waláta, in several sections, of whom a great part originates from Tishít, while the sheikh family belongs originally to the Bidúkel. Their present chief is ʿAlí Weled Nawári el Kuntawi, whose mother is the daughter of the sheikh of the Legás.

Áhel Tíki.

Welád Legás e’ Shiúkh.

Lemwalísh.

Welád e’ dhíb.

Targálet.

Derágela, belonging originally to the Brákena.

Welád el Mojúr.

Welád el horma.

Sekákena.

Áhel e’ Táleb Mustuf, a family of “tolbá.”

Íde Músa.

Welád Aili.

Welád Alú.

Welád Sékie.

Lúkarát.

The Welád e’ Násir, very powerful, and divided into the following sections:—

Welád ʿAbd el Kerím Weled Mohammed el Mʿatúk, with Bakr Weled Senébe as their chief.

Welád Masʿaúd Weled Mʿatúk, subdivided:—

El Áyasát.

El Íkemámera.

Berársha.

Ghéraber.

Áhel Músa, the Shiúkh, with the powerful chief ʿOthmán el Habíb.

Welád Yáhia Weled Mʿatúk.

Welád Mohammed Weled Mʿatúk.

The Jʿafera, the “jim” pronounced like the French j in jour.

The ʿAtarís, here and in Bághena.

The Íjumán, divided into several sections, of which I only learnt the names of three:—

Íjumán el ʿArab.

Íjumán e’ tolbu.

Áhel Mohammed.

The Méshedúf, not independent, and, as it seems, of almost pure Berber origin, and a section of the Limtúna, being, most probably, identical with the Masúfa, a Berber tribe so often mentioned by the Arab writers, such as El Bekrí, Ébn Batúta, &c., as settled between Síjílmésa and Timbúktu. They are divided into several sections:—

Lahmennád.

Welád Mahám.

Ujenábje, and others, as the Welád Yoʿaza.

The Lághallál, a considerable tribe, divided into five khomáis.

III.—MOORISH TRIBES IN TAGÁNET.

Tagánet is a large and well-favoured district, bordering towards the E. and S.E. on El Hódh, or rather the kódia encircling and forming El Hódh; towards the S.W., where there is a considerable group of mountains bordering on Aftót, by which it is separated from Fúta, and towards the W., or W.N.W., separated from Áderár by ranges of hills running parallel to each other, called “e’ dhelóa,” or “the ribs.” Tagánet—evidently a Berber name, contrasting as a correlative with the name Ágan—is divided by nature into two distinct regions, viz. Tagánet el káhela, or Black Tagánet, comprehending the southern part of it, and consisting of fertile valleys, full of palm-trees, nebek, &c., excellent for the breeding of cattle and sheep, but infested by numbers of lions and elephants, while it is fit for the camel only in the dry season; and Tagánet el bédha, White Tagánet, called in Azéríye, or the language of Tishít, “Gér e’ kúlle,” consisting of white desert sand, with excellent food for the camel, and with plantations of palm-trees in a few favoured spots, which contain the villages, or ksúr.

Of these there are three:—

Tejígja, four days W.N.W. from Tishít, inhabited by the Idáw ʿAlí and the Ghálli.

Rashíd, one day from Tejígja, W.N.W., in the possession of the Kunta.

Kasr el Barka, the most considerable of the three, two days W.S.W. from Tejígja, and three days from the mountain-pass Nufni, which gives access to it by way of Aftót, likewise inhabited by the Kunta, who are the travelling merchants of this part of the desert, and supply Shinghít, and all those quarters.

Besides these three ksúr, there is, at the distance of one day from Tejígja, and three days from Tishít, another plantation of date-trees, but without a ksar, called El Gobbu, or El Kubba, from the sanctuary of a Weli of the name of ʿAbd-Allah, and belonging to the Idáw ʿAlí.

As for the Arab tribes not settled in the ksúr, but wandering about in Tagánet, there are first to mention:—

The Zenágha, or Senhája, or Idáw-ʿAísh, a mixed Berber tribe, who form a conspicuous group in the history of this part of Africa, and have been the principal actors also in the destruction of the empire of the Rumá or Ermá. They are at present divided into several sections, all called after the sons and grandsons of Mohammed Shén, a fanatic man, who arose among this tribe a little more than a century ago, and usurped the chieftainship. His eldest son Mohammed, who succeeded him, left at his death the office of chief vacant, when there arose a sanguinary civil war between his brother Mukhtár, whose partisans were called Sheratít, and his eldest son, Swéd Áhmed, and his party, who were called Abakák, from the red fruits of the talha, on which they were obliged to subsist. The latter having at length gained the upper hand, killed all his uncles, and was succeeded after his death by his son Bakr, who is ruling at the present time. The chief of the Sheratít is E’ Rasúl Weled ʿAlí Weled Mohammed Shén.

Hel ʿOmár Weled Mohammed Shén, the Soltana kabíla of the Zenágha, subdivided as follows:—

Hel ʿAlí Bábá Weled ʿOmár.

Bú-Bakr Weled ʿOmár.

Rasúl Weled ʿOmár.

Hel ʿAlí Weled Mohammed Shén.

Áhel Swéd; this is the strongest of the divisions of the Zenágha.

Áhel Resúl Weled Alimbugga.

Hel Bakr Weled Mohammed Shén.

Áhel Resúl Weled Mohammed Shén.

Besides these, there are also the sons of Mohammed e’ Sghír, viz.:—

Mohammed,

Mukhtár,

Bú-Séf,

ʿAlí,

Sídi el Amín,

Hennún,

who have given their names to various sections of the great tribe of the Zenágha. In consequence of their intestine feuds, however, this tribe has sunk from the first rank which they occupied amongst all the Arab tribes; for, though decidedly of Berber origin, they are yet considered as Arabs, owing to the tongue which they now speak.

The Kunta, part of this widely scattered tribe, distinguished by their learning and their sanctity, and divided, as far as they live in Tagánet, into the following sections:—

Welád Bú-Séf, the most warlike tribe of the Kunta.

Welád Sídi Bú-Bakr.

Welád Sídi Haiballa (properly Habíb-Alláhi), subdivided:—

El Nogúdh.

Welád el Bah.

Érkabát, these latter being probably the tribe found, according to Scott’s statement, not far from the N.W. shores of Lake Débu, and who cannot be the Érgebát, as Mr. Cooley suspects, who never leave their homes in El Gáda. Else Scott never saw that lake.

Welád Sídi Wáfi, subdivided as follows:—

Welád Sídi Bú-Bakr el káhel.

Welád Sídi Bú-Bakr el bédh.

IV.—MOORISH TRIBES IN ÁDERÉR.

Áderér is a rather elevated district, composed of sandhills grouped round a considerable range of hills, as its name, meaning the mountain range, indicates, which is the same as that of the district lying between Ázawád and Áír, being distinguished from it only by a slight difference in the pronunciation. It is encircled towards the north by the awful zone of immense sandhills, called “Maghtér,” and towards the south by another similar, but less sterile girdle, called “Warán,” both these districts joining towards the east of Áderér, at a point called “El Gedám,” at the distance of six days from Wadán, in going from east to west:—Metweshtíye, first day; Máderás hasi, second; Amasít, third; Zwíri wén Zwemra, fourth; Wadán, sixth day, having passed a good many wells. Between Áderér and El Hódh, and separated from that district of El Hódh which is called El Batn, by a range of hills to the north of Tagánet, there is a very extensive valley, or valley-plain, called Khat e’ dem, running, as it seems, about east and west, along the northern foot of the ridge of Áderér, at the south foot of which lies El Hódh, with abundance of wells, and even a couple of ksúr, or perpetually inhabited villages. The following is a list of a few of these localities:—

Mochénge, shallow well, with a ksar belonging to the Gesíma. Bélle, well, and ksar inhabited by Bámbara (Aswánek?). These on the south side of the Khat, where there are a great number of shallow but full wells, of which the group called Khat el Moina is one of the most considerable. In the middle course of the Khat there is Ófaní, a large dhaye, or tank; Fetéle, Kébi, Zorúgo, all tanks; but the largest of these tanks is Úm el Medék, which lies on the road from the celebrated Bír Nwál to Wadán, then Twéshtair and El Bahéra, also large tanks; on the west side of the Khat there is the large well Tishti. The breadth of this celebrated valley, with whose excellency the wandering Arab is as much enchanted as a European is with the most romantic spots of Switzerland and Italy, is indicated by the distance of three days between the well Tálemist and the famous well Bú-Sefíye, on the road from Tishít to Wadán.

Áderér, according to the different nature of its various parts, is divided into “Áderér e’ temar,” and “Aderér suttuf.” In Áderér Proper there are four ksúr, or towns, the most considerable of which, and the only one known in Europe, is Wadán, a town smaller than Tishít, but at least, till recently, when it has likewise suffered from intestine broils, better inhabited than the latter, and was evidently so, even in the first half of the sixteenth century, when the Portuguese established here a factory for a couple of years. Wadán, as well as Tishít, was originally a place of the Azér, and the Azeríye is still the language of its indigenous inhabitants. It has besides, a considerable Arab population belonging to the following tribes:—

El Arzázir.

Idáw el Háj, probably the founders of the empire of Ghánata, a tribe of great importance in the history of African civilization, and divided into the following sections, as far as they live in Áderér:—

Áhel Sídi Makhmúd, the Soltana tribe, to whom belongs the chief of Wadán, ʿAbd Allah W. Sídi Makhmúd.

Idé Yakób.

Síyám.

Áhel el Imám.

While two other sections of them live in Ergébe, viz.:—

El Útetád.

El Idó-Gejá.

As for the Rayán in Wadán, they are the khóddemán of the Idáw el Háj.

The Medrámberín, one of the tribes of the Kunta.

Wadán has a pretty plantation of date-trees of different sorts, of better quality than those of Tishít, and the names of which are as follow:—Sekáni, Tennasídi, El Hommor, Tigíbirt, Owetérdel, Bézal el Bagra.

The town, composed of houses built of stone and mud, lies on the east side of the valley, on stony and elevated ground. Its population does certainly not exceed 5000, who supply themselves with necessaries from Tishít, as they do not seem to frequent in person the market of Nyámina, or other places.

Shinghít, a small place built of stone, the same size as the town of Dál in Bághena, two days S.W. from Wadán[79], which has obtained a great name in the East, all the Arabs of the western desert being called after it. Shinghít, situated in the midst of small sandhills, where a little salt is found, has a handsome plantation of date-trees, where the tíggedirt and the sukkán are produced. It seems to have no Negro population, all the inhabitants being Arabs belonging to the following tribes:—

Welád Jáhé ben ʿOthmán, divided into the following sections:—

Welád ʿOthmán, to whom belongs the despotic chief of the town called Áhmed ben Sídi Áhmed ben ʿOthmán.

El Áwesiát, who speak the dialect of the Zenágha, and have a chief of their own.

E’ Redán.

Welád Bú Láhie.

Welád Égshar.

Idáw ʿAlí.

Átar, a well inhabited little town or ksar, said by some to be larger than Shinghít, situated two days nearly E. from the latter place, the track descending along the district called El Ós, where date trees and water are met with in several spots. Átar lies at the foot of a kódia, where the water collects, feeding a small plantation of date trees. No negroes.

Ojúft, a ksar not so well inhabited as the two foregoing ones, two days S.E. from Shinghít, and one from Átar S.S.W., likewise with a palm grove. Its principal inhabitants are E’ Smésid or Smásida, Zwaye. The inhabitants of Ojúft, with the exception of the Smásida, do not travel, but receive every thing by way of Kasr el Barka, where the people carry on some trade.

Besides the Arab tribes mentioned as living partially in the ksúr, there are still the following tribes to be mentioned as having their encampments principally or exclusively in Áderér.

The Tájakánt are regarded as belonging to the Himyáritic stock, and wear the gubba; they are a large tribe, and are of great importance in the whole commerce between the W. part of Morocco, or “E’ Sáhel,” and Timbúktu, which is entirely in their hands. At present, in consequence of their feud with the Érgebát, they are embroiled in a civil war among themselves, while with the Kunta they are at peace. I mention them here with regard to Áderér, though, as far as they are settled in this district, they have been greatly weakened, and part of them at least seem to have their principal abode in Gídi; they wander also in El Giblah. With Tagánet, with which place their name has been connected, they have nothing whatever to do. Tájakánt is the collective form, a single individual being called Jakáni, fem. Jakaníye. Their chief is the Merábet Mohammed el Mukhtár, an excellent man. They are divided into the following sections:—

E’ Rumadhín or El Armadhín, subdivided:—

ʿAín el Kohol.

Welád Sídi el Háj.

El Msaid.

Welád Sʿaíd.

Welád Músánni in two divisions, whose names I did not learn.

El Újarát.

Áhel e’ sherk.

Drʿawa.

The three latter tribes form at present one faction of the Tájakánt, the two preceding, together with the Merábet, the other. Altogether they are certainly able to bring into the field 2000 muskets, but they do not appear to be strong in cavalry.

The Sídi Mohammed, another division of the Kunta.

In general the Kunta and the Welád e’ Násir form one group in opposition to the Tájakánt, Idáw el Háj, and the Zenágha.

V.—MOORISH TRIBES IN EL GIBLAH AND IN SHEMMÁMAH.

The whole tract of the desert between Áderér and the sea, in a wide sense, is called Tíris, but in a proper and restricted one, this name is applied only to the northern part of it, the middle tract of it being called “Magh-tér,” and the southern one “El Giblah;” but care must be taken not to confound this district with what the Arabs of Ázawád and Timbúktu call “El Giblah,” with which very vague name, signifying in their dialect “the west,” they indicate all that part of the desert W. of them from Waláta as far as the sea. El Giblah is bordered towards the N. by Magh-tér, towards the E. by Áderér, towards the S.E. by El Abiár, and towards the S. by the Senegal; this more favoured southern tract, however, bearing the particular name of Shemmámah, is covered with thick forests of the gum tree while another portion of it, consisting of ranges of sandhills, is called Igídi or E’ Swéhel. El Giblah, as well as all Tíris, has no permanent wells, being extremely dry and sterile, but in the rainy season water is found just under the surface. A few of the most remarkable expressions of the idiom of the Arabs of the Giblah are:—sengetti, dukno; (tefangurút/tajimákhet) } kohemmi; nísha: hasse; ʿaganát: busúsu; adelagán, dúnguri; tarer, hoy, a kind of vegetables; ghursh, hak; sofíf, cleverness; asúfaf, clever; likshásha, large calabash; bíshena, sába; mutteri, héni; tasáret, mat of reed; tarzay, pl. terziyaten, awéba; smángeli, I have forgotten, it has escaped me; selli, let this talk.

The Brákena, a large tribe, levying tribute on the harbours of Bot- hadíye, but at present greatly reduced, have partly become the khóddemán and lahme of the more successful Terárza (a name totally distinct from Tegháza). They are divided into several sections:—

Áhel Agréshi, the Soltana tribe.

Áhel Weled ʿAbd Allah, all the sections of the Brákena being derived from this ʿAbd Allah, son of Kerúm.

Welád Síd.

Welád Bakr.

Welád ʿAíd, formerly very powerful, at present “lahme.”

Welád Mansúr.

Welád Nurmásh.

Welád Áhmedu.

Áhel Mehémedát.

Welád Ágram, and perhaps others.

The Terárza, a powerful tribe, with Mohammed el Habíb Weled ʿOmár Weled el Mukhtár as chief, in two great sections:—

Welád Áhmed ben Damán.

Welád Damán.

The names of the several sub-divisions into which both these sections fall, I was unable to make out with certainty, with the exception of the name of that division of the former section to which belongs Mohammed el Habíb, they being called:—

Áhel ʿOmár Weled el Mukhtár.

The Elleb, a considerable tribe, who seem to have some sort of relation with the Terárza, while the Erháhela are in a state of dependence upon them.

The Welád Abéri or Abiyéri, a powerful tribe with a respected chief called “El Sheikh Sadíye,” who resides generally near the well Bú- Telimít, mentioned above as belonging to the district El Ábiár, and distant about seven days S.W. from Wadán and nine from Ojúft.

The Temékket:—

Idáw el Hassan.

Idejfága.

Ijéjebó.

Tenderár.

Teshímsha.

El Bárek-Allah.

Limtúna, who are likewise still numerous in Aftót, speaking Arabic. Other sections of the Limtúna, but who are now scattered over various portions of the desert, are, besides the Méshedúf: the Idé-lebó, belonging to the group of Shemman-Ámmas, the Idé-silli, the Udéshen, the Bedúkel or Ibedúkel, the Lédem, Twabér and the Welád Molúk.

VI.—MOORISH TRIBES IN MAGH-TÉR AND TÍRIS.

Tíris—a word meaning in Temáshight the shallow well—is separated from El Giblah, as I have stated above, by Magh-tér, a girdle of immense sandhills stretching almost from the sea shore as far east as five days beyond Wadán, and varying in breadth from three to five days. Tíris is very much of the same nature as El Giblah, being destitute of water in the dry season, but presenting sufficient herbage for the camel; however, the whole tract does not present one and the same character, the western part, or “Tíris el Khawára,” being much dryer than the eastern portion, which extends from the hasi “El Auj,” to near Íjil, and is called “Tíris el Firár.” In these two districts, there cannot be any permanent dwelling-places, but there are two localities worth mentioning, which occasionally become the scenes of much life and bustle. These are the harbour called Ágadír Dóme and the sebkha of Íjil. The former, being called by the Europeans “Arguin,” and seeming to be identical with the place called Welíli by the Arab writers, when visited by a European vessel attracts numbers of Arabs, principally of the tribe called Malzen, between whom and the strangers the Démesát act as brokers. As for the “sebkha” of Íjil, which was discovered it is said about sixty years ago, it seems to lie in an opening of the sandhills of Magh-tér, which have to be crossed in coming from Wadán as well as from Sákiet el Hamra, having, at some distance towards the south, a high mountain, on whose top some holy person, who was certainly an impostor, is said to have seen a grove of palm-trees. It lies about half-way between Wadán and Agadír, and has rich layers of salt of a good quality, but of black colour, probably of a similar kind to the fourth stratum in Taödénni, called “El Káhela;” but there being no fresh water nearer than a good day’s distance, at El Argíye, there is no permanent settlement here, and the Arabs belonging to different tribes, who come in considerable numbers for the salt, endeavour to get off as quickly as possible. The Sheikh Sídi Mohammed El Kuntawi, who generally has his residence near the well Sidáti, exercises a sort of supremacy over the sebkha, and levies a small tribute on those who carry away the salt. Besides the sebkha of Íjil there seems to be hereabout, perhaps nearer the sea, another sebkha, called Úm El Khashéb, and belonging to the Welád Haye Ben ʿOthmán, but its exact position I have not been able to make out. Among the Arab tribes wandering about in Tíris and Magh-tér, and the adjoining districts, first of all must be mentioned the Welád Delém, which tribe seems to be the most numerous of all the tribes of the desert.

Welád Delém being classed into two groups, at least by the Arabs of Ázawád, called Welád Máref and Delém el Áhmar. To the former group belong the following three tribes:—

Welád Molád, the most numerous section of the W. Delém, but ill-famed on account of their robberies, living also in Gídi. They are subdivided as follows:—

Welád Bú-Karsíye, to whom belongs the chief of the whole section, Hennún Welád Twéta.

El Hamáya, with a chief of their own, El Fádhel Welád Shwén.

E’ Sheháli, with a chief, the son of Allád.

Welád Sháker.

Welád Bú Hínde, who do not live in Tíris, but in Ázawád.

Sekárna, also in several divisions, the name of none of which became known to me, except that of the Áhel Déde, who are the Shiúkh.

Welád Sálem, with the chief, Mohammed Weled ʿOmár, living here or in Gídi.

To the Delém el Áhmar belong the following:—

El Ódekát, the Soltana tribe of the Welád Delém, whose famous chief, Áhmed Weled Mohammed el Fodél, died a few years ago at the age of 120, it is said. They are subdivided into the following divisions:—

Welád e’ Shíya.

Welád Mansúr.

Welád Alláb.

Welád Ermithíye.

Serákhna.

Welád Tagéddi.

Welád Shwékh.

Welád Bú ʿOmár, whose Shiúkh section are said to be the Áhel ʿOmár Weled e’ Sheikh Umbréhi.

Welád el Khaléga (?), with the Shiúkh section Áhel ʿOmár Weled Barka.

Welád Siddúm.

Lógora?

Welád Tédrarín in several (ten?) sections, all paying tribute to the Welád Delém.

Welád Yoʿaza (يعزَ), allied with the Medrámberín, most of whom live in Tíris. They are a powerful tribe, and fight, against the Welád Delém. They do not wander much, and are partly under the rule of Áhmed Sídi, Weled Sídi Mohammed, partly under that of Sidáti.

Tóbalt.

Lémmier.

Shébahín, the kinsfolk of those in El Hódh.

Welád ʿAbd el Wáhed.

El Arúsíyín, the allies of the tribe of the same name.

Imerágen, a very poor sort of people and of bad character, living near the sea-shore.

More exclusively, with regard to Magh-tér, are to be mentioned:—

Áhel Etfága.

El Khatát.

Welád el Háj Mukhtár.

VII.—MOORISH TRIBES IN EL GÁDA, AZEMMÚR, EL HÁHA, ERGSHÉSH, GÍDI, AND THE ADJOINING DISTRICTS.

These districts, which I treat in one chapter merely on account of the scanty and imperfect information which as yet I have been able to collect with regard to them, comprise a large tract of country in the N.W. quarter of the desert, and are of very different character. El Gáda lies between Tíris and Wádi Nún, being separated from the latter by the smaller district called Shebéka, and seems to bear almost the same character as Tíris. But it appears to be divided into two different portions, one of which is called “El Mirkh,” and the other “El Bédh.” Gáda in a certain respect forms part of the larger district called Azemmúr. The most celebrated localities of this district are: Meskór, Ázafay, Ágeshár, Míjik; from here N.E. Asumárik, Tasumárit, El Genáter, Zádenás, Bésharíf, Kedáye-Yetséllem, El Bellebúna, Stélet bel Girdán, Íshirgán, Agárzezís, with the sebkha Abána, Úm el Roesén, el Méhajíb.

The principal Arab tribes living in Gáda are—

The Érgebát, a large and powerful tribe in several sections, living, in “El Gáda,” as well as in Zíni, a district bordering on the E. side of El Gáda.

Welád Músa, } } these two the Soltana sections. Éthalát, }

El Gwásem.

El ʿAíd-ʿEsha or Áhel ʿEsh.

Welád Mohammed ben ʿAbd-Allah, and several others.

In Shebéka there are to be mentioned principally the Zergíyín belonging to the Tíkkena.

Yegút.

Wetúsa.

East from Shebéka, N.E. from Zíni, and N. from the Wádí Sákiet el Hamra, inhabited by the Welád Bú-Seba, there extends the large district called El Háha, principally inhabited by the powerful tribe of

El ʿAáríb, who are said to have as many as 1000 horse, and who are the enemies of the Duwémena and the Idáu Belál. They are divided into several sections, viz.—

Legerádeba, about two hundred.

El Bwadín, about the same number.

El Gwásem (the Shiúkh), about forty.

E’ Nwaiji, the Tolba.

Námena.

El Renáneba. } } Ziyút. } } Sídi ʿAlí. } (?) } Medíni. } } Mbáha. }

Besides the ʿAáríb, the district of El Háha is inhabited by the Limtúna, especially the Idáu-Ídderen, and, according to some informants, the Berber element seems to predominate entirely.

El Háha appears to be limited towards the east by Gídi or Igídi, a girdle of high sandhills, about one and a half to two days in breadth, and rich in palm-trees, yielding a good sort of date, called “jéhe.” Gídi, at the distance of twenty days east from the principal encampment in Sákiet El Hamra, stretches W.S.W. in the direction of Tishít, from which place its south western end is separated by a naked desert or “meraye” of about ten days. Gídi has no regular inhabitants, the Tájakánt, the Welád Molád, and especially the Kunta, visiting it annually and staying some time in order to gather the dates.[80]

To the S.E. of Igídi is the district Érgshésh, separated from it by the smaller districts called Aftót and El Kart, the former one being a narrow girdle only half a day broad, and consisting of white and black soil, while El Kart, adjoining Aftót towards the west, is about one day’s journey in breadth, and exhibits an even surface covered with pebbles and much herbage. Érgshésh is a long and narrow girdle of sandhills, which stretches out in the direction from Tawát to Warán, and passing at no great distance to the west of Taödénni, joins Magh-tér, or rather Warán, at the S.W. end. This district, which is similar in its nature to Gídi, and not destitute of water between the high sandhills, although not adorned by nature with the equally graceful and useful palm-tree, is only from twenty to thirty miles broad, and is bordered towards the north by the smaller district called El Hank, consisting of black vegetable soil, rich in trees, and intersected by rocky hills or kódia. There is in this district a famous spot called Lemezarráb, with a large group of palm-trees, the fruit of which is gathered by the Kunta, who, however, leave these trees without any cultivation whatever.

On the S.E. side of Érgshésh lies the district called El Júf, to which belongs Taödénni, rich in salt, but almost destitute of herbage, with the exception of the more favoured spot called El Harésha, situated at half a day’s distance from Taödénni to the E.N.E., where trees are found. The miserable place called Taödénni, consisting of only a few houses (where, besides the Sheikh Zén, nobody will stay on account of the bad quality of the water), owes its existence to the desertion of Tegháza about the year 950 of the Hejra. I have spoken of the salt mines of Taödénni in the diary of my stay in Timbúktu: here I will only add that in Taödénni a black tobe purchases four camel-loads of salt or sixteen rús, worth each 3500 or 4000 shells in Timbúktu. Taödénni is distant ten days from Warán, going along Érgshésh; nine days from Bú- Jebéha; about the same distance from Mʿamún, W.N.W.; and ten to eleven days from Mabrúk, N.W., viz. (going from Mabrúk), two and a half days to the well Aníshay, five days to the old well called El Gátara, and three days more to Taödénni.[81] El Júf is bordered towards the north by the district called Sáfie, a sort of hammáda, with strips of herbage. In this district wander the Welád Delém, the ʿAáríb, the Áturshán, belonging to the tribe of the ʿAídde, and several tribes of the Kunta, principally the Ergágedá, and the Welád el Wáfi; the principal chief also in Érgshésh, Sídi Mohammed, is a Kuntí.

VIII.—DISTRICTS OF THE SAHARA BETWEEN ÁZAWÁD AND TIMBÚKTU ON THE ONE SIDE, AND EL HÓDH AND BÁGHENA ON THE OTHER.

Between Árawán and Waláta there stretches a waterless desert of ten days; consisting of isolated sandhills, between which very good food for the camel is found, and plenty of water-melons, sufficient to quench the thirst of man as well as of the camel. This district, which is nearly of the same character as Magh-tér, is called Ákela, and the Kóbetát mentioned above are principally wandering hereabout.

South of the Ákela the country is rendered more verdant and fertile by the Niger and its many backwaters, and there is one district especially noted for its pasturage, viz. the famous Rás el má, mentioned by me repeatedly, where Arabs, principally the Kunta and Berabísh, with the small remnant of the almost extinguished tribe of the Lansár, and the Welád Sʿaíd el Borádda, encamp occasionally, and where Zén el ʿAbidín, a younger brother of Sheikh Áhmed el Bakáy had for a long time his encampment. There is here also a small village of the Idélebó.

Between the Ákela to the N.E., the Dháhar Waláta towards the N.W., and Fermágha towards the S.E., there is the district called Eríggi, with a ksar, or small town, called Basikúnnu, mentioned in the preceding volume. Eríggi is the chief district of the Welád ʿAlúsh, a not very numerous but warlike tribe, which extends its forays over the whole of Ázawád, and is divided into two sections:—

El Khatterát.

El Elléb.

The Welád ʿAlúsh are at present the principal tribe of a large group called Dáúd, whose elements I shall enumerate here together, though only a portion of the tribes are living hereabout, and most of them have been mentioned by me before, in connection with their respective districts.

El Dáúd, with Sheikh Swédi.

DÁÚD MOHAMMED.

Welád Bílle.

Welád Bú-Faida.

Welád Talha.

Welád Múmmu, with Mohammed Weled ʿAlí Enhóri.

Welád Nahla.

Welád Ghánem.

DÁÚD ʿARÚK.

Welád Zéd, with Nefʿa Weled Kedádo.

The Erhámena.

Welád ʿAlúsh.

Welád Yúnes.

Welád Rahmún.

Welád Mazúk.

Welád Zayem.

Gésharát.

Welád Ber-hén.

Sákeré Daye.

Welád Yillwi, and several others at present almost extinguished.

I shall here also enumerate the tribes composing the group called Ládem, with the Sheikh ——, son of E’ Shén:—

Áhel Tíki.

Áhel Táleb Mustuf.

Dermússa.

Légeráf.

El Áragíb.

Before concluding this list of the Arab tribes, which would be enlivened if historical knowledge were not a thing almost unknown in this part of the world, I shall mention a few tribes who have founded something like an empire in the south part of the so-called desert:—

El ʿArúsíyín, about 600 A.H.

El Erhámena, who wrested the empire from Shenán el ʿArúsi.

Welád Bílle, who having succeeded to the Erhámena, became very rich and powerful, till, as the Arabs say, they destroyed their empire themselves, by provoking the wrath of the Sheikh El Mukhtár el Kebír, about sixty years ago, when their power was crushed by the Meshedúf and the Zenágha.

A smaller empire was founded by the Welád Bú-Faida, who had their principal seats round Kasári in El Hódh, N.W. from Bághena, till they were overpowered by the Áhel e’ Zenághi.

The Imóshagh have peculiar names for the Arab localities, calling:—

Gundám Sasáweli.

Árawán Eshíggaren.

Berabísh Kél-jaberíye.

Kunta, or Kuntarár Kél-borásse.

The ʿArab el Giblah Udayen (sing. Uday).

I shall here add an itinerary of the route from Wadán to Ághadír Dóme, or, as it is called by the Arabs, e’ Dákhela, which I omitted in the right place.

1st day, Selaurísh.

2nd. Shúf.

3rd. El Mórwesín, a kódia.

4th. Dómus, a good well or hasi.

5th. Tenwáke, an úggada, with good water in the rainy season, but brackish during the dry season.

6th. Encamp between Egjir and Rek el Mhón.

7th. Swéta, a locality encompassed by hilly chains or kódia.

8th. Tagazímet, a hasi, 7 fathoms in depth.

9th. Takeshtint, a hasi, 2 fathoms deep.

10th. E’ Dákhela. The two last days are short marches. The village Ághadír is said to contain from 50 to 60 huts of reed, inhabited by the Imrághen, the chiefs of whom are Weled Áhmed Budde Ébn ʿOmár and Mohammed Weled el Mréma.

[Footnote 79: The position of these places, as laid down in my original map, had to be changed a little from my own data given in the itineraries, and from the data of M. Panet’s route to Shinghít, published in the “Revue Coloniale,” 1851.]

[Footnote 80: At the time when I finished my original map which I sent home from Timbúktu, I had not collected these materials.]

[Footnote 81: I here give the following data, without being able to connect them:—From Taödénni, one and a half day, Merét; then the same distance, Hasi Ímbedír; Zúgguma, with the ʿAríg Atwéle on its N. frontier, five days; Asedáreb, one day; from here the Dháhar (el Hamár);—three days from Tawát, the hasi Telíg, 7 to 8 fathoms deep.]

APPENDIX III.

SECTIONS AND FAMILIES OF THE GREAT SOUTH-WESTERLY GROUP OF THE ÍMÓSHAGH OR TAWÁREK.

As Amóshagh (in the plural form Ímóshagh) designates rather in the present state of Tawárek society the free and noble man in opposition to Ámghi (plural, Imghád), the whole of these free and degraded tribes together are better designated by the general term, the “red people,” “Ídinet-n-shéggarnén,” for which there is another still more general term, viz. “Tíshorén.”

The whole group of these south-westerly Tawárek is now generally designated by the name of Awelímmid, Welímmid, or Awelímmiden, the dominating tribe whose supremacy is acknowledged in some way or other by the remainder; and in that respect even the Tademékket are included among the Awelímmiden; but the real stock of the Awelímmiden is very small. The whole group, therefore, in opposition, I think, to the name “Iregenáten,” denoting the mixed group of tribes dwelling S. of the Niger, is called “Tegesásemt.”

The original group of the Awelímmiden (“Ulmdn” is the way the name is expressed in Tefínagh) are certainly identical with the Lamta (the t being a hard t, which is continually confounded with the d), the name signifying probably “the children of Lamta,” or rather “Limmid;” or the name may originally be an adjective. They dwelt formerly in Igídi near the Welád Delém, a Moorish tribe which has received a great many Berber elements, till they emigrated to Áderár, the country N.E. of Gógó, from whence, as I have stated in the Chronological Tables appended to the preceding volume (p. 579.), under the command of Karidénne, son of Shwásh, or rather Abék, they drove out the Tademékket, at that period the ruling tribe of this whole region. I here give a list of the most common camping grounds in Áderár: Amásin, ʿAraba, Tin-darán, Yúnhan or Gúnhan, e’ Súk (the last two were formerly the sites of flourishing towns), Ijenshíshen, Ázel adhár, Kidal, regarded often as a separate district, Endeshedait, Taghelíb, Marret, Talábit, Tadakkét, Asway, Anemellen, Ansáttefen, Asheróbbak, Tin-záwaten, Tájemart, Eléwi, Dohéndal, Tinajóla, Enrar, Ejárak, Áshu, Alkit, Takellút, Dafalliána, Enáfara. The ancestor of the Awelímmiden is said to have been named Síggene, a man of the tribe of the Himyár.[82]

I now proceed to give a list of all the tribes belonging to this group, assigning the first place to those who belong to the original stock:—

The Kél-ekímmét, the royal section, or the Kél amanókalen, separated, as it would seem, into two subdivisions, one of which is called after Fatíta, and the other, if I am not mistaken, after Úksem or Ókasem, the son of (ig) Imma, although Úksem was the father of Fatíta.

The present ruler of the tribe, and thus the lord of this whole group, is Alkúttabu, properly “Kúttub-e’-dín,” “Pillar of the Faith,” a brother of the late and well known chief E’ Nábegha, son of Káwa; and besides him there is Thákkefi, the son of E’ Nábegha, and Legáwi or El Ágwi, between whom and the ruling family, there seems to be some little rivalry.

Targhay-tamút (the “u” is not generally expressed in Tefínagh), with the chief Inlehát or Lehát, who likewise rules the tribe of the Tesgógamet. Sometimes also Legáwi is regarded as chief of this tribe. The Targhay-tamút are subdivided into the sections of the Kél-egéuk, the Ikarérayen, the Ihiawen, the Iberekíten, the Idammán, the Ísegrán, the Kél-tabónnan, the Ishegéttan or Ishéggattan, the Ikhérkheen, the Kél-kabáy.

Tahabanát or Tahabanáten with the chief Kásel.

They are subdivided into the—

Tahabanát ikáwelen, T. ishéggarnén, Ibatánaten (a name which might lead one to infer that the tribe of the same name which at present lives among the degraded tribes of the Ázkar (see Vol. I. p. 235.), originally belonged to this tribe, a state of things which is not at all impossible), Khorímmiden, Taradégha, Tamizgída.[83]

Ikhórmeten[84], with the chiefs Intagézzut and Eránre.

Ífogas, a section of that widely scattered tribe of which I have already spoken repeatedly. As far as they live with the Awelímmiden, they are governed by the chiefs Innátayen, Ámsaduwa, Itkál, and Elrélmu, and are subdivided into the following sections:—

Kél-tebághart, Kél-áthogal, Íkarérayen, Ibeddédawen, Ibbézawen, Tegétik, Kél-télatait, Kél-áseghalt.

Tin-eger-égedesh, with the chief Kaulen, subdivided as follows:—

Ikarnánayen, Kél-takábut, Telghásem, Kél-tikkenéwen, Tarbédegén, Kél-torfén.

Kél-tegilálet, with the chief Mokaile.

Kél-helwat, or Íd el Mashíl, with the chief Wági.

Sherífen, subdivided into the following sections:—

Kél-temákkeret, Ihéwan-Allen, Kél-rarór, Kél-n-kerémmár, Kél- abánafógal, Kél-tabáriat, Kél-arábbo, Kél-férián, Kél-tefélliant, Kél-inráwe, Kél-gokén.

Edarragágen, with the chief Tawíl.

Edarragágen wuí (or wén) shéjjerotnén, identical with shéggarnén, Ed. wuí jezzolín.

Ekarrabása, subdivided as follows:—

Kél-tikkenéwen (different from the above mentioned tribe of the same name) with Aíbasu ig (the son of) Ranni; Kél-egées with Lawis ig Hawe-Tawát; Tezgógamet, with the chief Hamma-Hamma.

Kél-gasse, with Hamma.

Kél-n-ejíud with Sínnefel in Áribínda.

Tagagásset or Tagéggesát, with the chief Elláfi, very illfamed as highway robbers.

Ibélghawen, with the chief Adékara.

Erátafán, in ancient times a most powerful and celebrated tribe, from whom Hassan ben Ákil the forefather of the Udáya sprung, but at present reduced and settled on the middle course of the Niger, where I have described them (see p. 279.). Their chiefs are ʿOmár and Mohammed el Ámín.

Tárka, a small fragment of a once powerful tribe, perhaps the Táriká of Arab writers (see Vol. I. p. 226. n. [67]), at present settled near Sínder on the Niger, where I have mentioned them, with the chief Almuttu.

Ishedhénharen, with the chief Inteshékhen.

Imelíggizen (mentioned by me on my route along the Niger), with the chiefs Warilkím and Ishawadéna.

Ebaíbaten.

Igwádaren, formerly when they were settled in Ázawád, a still more powerful and totally independent tribe, with the chief Ákhbi ben Sálem, who just at the time of my journey, when they were settled near Bamba, attempted to regain his independence from his liege lord. This tribe is subdivided into the following sections:—

Kél-gógi, the chief’s tribe, but having besides Ákhbi, another chief of the name of Sadáktu, hostile to the former; Tarabanása, with the chiefs Téni and Wóghdughu; Terféntik; Kél-tebánkorit, with the chief Saúl; Kél-hekíkan, with the chiefs Síllekay, ʿAyúb, Knéha and Zobbi, this little tribe presenting the most striking example of the predatory and anarchical character of these nomadic hordes; Kél- teghárart, with the chief Khátem (surnamed or nicknamed by the Arabs El Gherfe); Kél-tabórit, with the chief Khébar (another section of this tribe living with the Íregenáten); the Iwarághen or Aurághen, another section of this widely scattered tribe which, once very powerful, has now lost a great portion of its independence, with the chief Khazza.

Among the Awelímmiden live also the Éhe-n-Dabósa, or Éhe-n-Eláli, with the chiefs Elákhte, Mushtába, and El Mótelék, originally a section of the Telamédes, a tribe of the Dinnik.

I now proceed to give a list of the degraded tribes, or Imghád, of the Awelímmiden and Igwádaren.

Imedídderen, a tribe still very numerous, and not quite so much degraded in the social life of these regions as the other tribes, possessing even a good many horses, but formerly distinguished by their power[85] as well as by their learning. It was this tribe, together with the Ídenán, who founded the first settlement at the place where, in course of time, the city of Timbúktu arose. Their chiefs are Béle, El Ússere, and Khayár.

They are subdivided into a great many sections:—

Kél-gósi, the most warlike section, with the chief El Khatír, whom I have mentioned repeatedly. They are warlike, and maintain especially a struggle against the governor of Hómbori.—Kél-éhe-n-shéggarén, Édebélle, with the chief Dári, Tekaute, Kél-sammi, Ibogháliten, Erannarássen, Kél-ankít, or Kél-n-kít; Ilókan, a tribe the name of which is no doubt connected with the town of the same name mentioned by El Bekrí (p. 179.), as lying in the neighbourhood of Kúgha or Kúkíá; Kél-térdit, Tábara-juwílt, Idír-maghen; Éhe-dékkaten, Ebónjiten; and finally, a group of four tribes, which collectively bear the name Kél-réres, but each of which has a separate name, Tafajéjjat, with the chief Maijikma, Ikawálaten, with Ntagellálet, Ekarárayen, with Ntárede, and finally, Árkaten.

Aurághen (written Urgh), the larger portion of this once predominant and widely-scattered, but now degraded, tribe, portions of which we have already met with elsewhere. They are divided into the two sections of the white and black Aurághen, or Aurághen-eméllulén, and Aurághen-isáttafnén.

Auragh-Aurághen, or Uraghrághen, with the chief Ofádi.

Tameltútak.[86]

Imícha, with the chiefs Kámuwen and Khambéllu.

Imezghérsen, with Sullátegé and Amúst.

Kél-gosse.

Íkedén.

Ímrarán.

Kél-tenéri.

Kél-n-eshéub.

Kél-tegéswan.

Mékalén-kalén, or Imekélkalen, with the chief Sidídi.

Kél-wan, with the chief Sídi Mohammed ig Kháde.

Ishemmáten.

Ibílkorayen, originally a section of the Dinnik.

Kél-ulli, the tribe so repeatedly mentioned in my journal as my chief protectors during my stay in Timbúktu, divided into two sections, viz. the Kél-efelle, with the chief E’ Shugl, and the Kél-idér with Shéri.

Tefárten.

Imassejénberen.

Bóru.

Eghashómen.

Ijíndwejan.

Ikeberédan.

Idóshan or Ilóshan.

Událen.

Kél-ghennesh.

Kesébaten or Elkasébaten.

Id-auragh (written Dúrgh).

Kel-ghénneshen.

Góne.

Kel-ídal.

Ilóghmaten.

Tábakunt.

Meskénderen.

Hawe-n-adagh or Haye-ladagh.

Iderak (? the same with Id-auragh).

Dáúd.

Iletámaten.

Kél-téfirwén.

I now proceed to enumerate the tribes of Aníslimen or Tolba, peaceable tribes given to learning and religious devotion among the group of the Awelímmiden.

Shemman-Ámmas, with the chief Mohammed ig Itékke, once the Amanókalen or Sultan tribe, in the town of Súk. They are divided into the following sections:—

Ikarbágenen, Iwárwaren, Kél-n-tashdait, or Kél-tíbbele, Kél- amdellía, or Áhel Éshelmát, subdivided into the two sections of the Él Wankílle and Él Enúlli.

Debákar, called in Hausa Benú Sekki, settled in Kidal.

Dau Sehák:

Kél-abákkut, Kél-azár, Kerzezáwaten, Kél-báriyo, Kél-tábalo, different from the homonymous section of the Íghelád, Dogerítan, Idébbuten.

Ídenán, once a powerful tribe, hostile to the Kunta, who made use of the assistance of the Igwádaren against them. The Ídenán are subdivided into the following clans:—

Dindséddakant, Ídenán eheawen Kidímmit, Kél-teshérayén, Izímmaten, Ínheren, Tajeréjit, Imakórda, Kél-ghalá, Ilóshan.

Kél e’ Súk, a very numerous tribe of a peculiar stock, so called, as I have stated in another place, from the important town of Súk, probably identical with the town called Tademékka by El Bekrí, of which they were the chief inhabitants. They are subdivided into a great many sections:—

First, there is a group of three tribes, which are referred to one common forefather, Yusuf, a native of Tekerennat: these are the Kél- tekerénnat, who are evidently called from the town Tekerénnat mentioned above; the Kél-tenákse; and the Égedesh. The Kél-tekerénnat are subdivided into the Kél-tekerénnat ikáwelen, the Kél-tekerénnat ishéggarnén with the chief Intaklúset, the Dwas Ejímmik, and the Dise- mákhshil. To the tribe of the Égedesh belong the two principal chiefs of the Kél e’ Súk at the present time, Khozématen and Henna. Then there are the Kél e’ Súk wa-n-e’ Súk, whose name is connected with the town of Súk in a twofold manner, as having resided in that place longer than any other section, having probably their nomadic encampments on the site of the town after its destruction. Then the Kél-bógu with Intéllumt, formerly Id Mesúd; the Él Saláhu, the Eheáwen Nakíllu, with many subdivisions; the Kél-gúnhan; the Kél-genshíshi; the Áhel Igíwish; the Isharamáten, to whom belongs Najíb; the Id el Hánefi or Kél-esákan embéggan; the Ewuínhadén, with rich herds of cattle; the Kél-jeret; Kél- adhár; Kél-tinharén; Kél-tóndibi; Kél-téjerít; the Kél-emájaus; Kél- gabó; Kél-emássen.

The Kél e’ Súk have for themselves two tribes of Imghád, the Deletáye, and the Ibokhánnen.

I now proceed to the large group of the Tademékket, who, as I have stated, were settled formerly in Áderár, round the town called after them Tademékka, but were driven from thence by the Awelímmiden about the middle of the seventeenth century, and have since been settled on both sides of the Niger from Bamba upwards, regarding as the limits of their territory—Bamba in the east, Gúndam in the west, Bú-Jebéha in the north, and Bóne in the south. As I have stated on a former occasion, every merchant arriving in Bú-Jebéha from the north, on his journey to Timbúktu, even at the present day, is obliged to take a respectable man of this tribe with him for his protection. The Tademékket made another attempt to render themselves independent of the Awelímmiden, under their chief Ruméli, about the middle of the last century, I think, and were for a time successful, but were then hunted down by their rivals, and were obliged for a certain period to take refuge in Bámbara.

The Tademékket are divided since about forty years ago into two great groups, the Tingéregef, who dwell north of the river, and the Íregenáten, whose seats are to the south of the Niger. I first proceed to enumerate the tribes constituting the group of the Íregenáten, who are said to have received this name from the circumstance of their mixed character.

Kél-tejíwualet, with the chiefs Kendaye and Súle.

Kél-tebórit, with Khébar.

Kél éhe-n-sáttefen, “The black tent,” or tribe, called hógu bíbi by the Songhay, khéme el káhela by the Arabs, with the chief Ingédi.

Kél-tamuláit, with the chief Saúl.

Tejerbókit, with Ermétu.

Ajélletlet.

Abelárlar (Abelághlagh?).

Kél-dejé.

Takétakayen dwell among the Íregenáten, but belonged originally to the Igwádaren. One division, or khéme, of the Kél-bórum also lives among the Íregenáten.

As Imghád of the Íregenáten the following tribes deserve to be mentioned:—

The Eháwen Ádarak, in several subdivisions:—

The Kél-efélle, with the chiefs Feréferé, Áden, and Mohammed Eksémena; the Kél-idér, with Bélé the chief mentioned by me in my Journal, who is the principal chief of the whole tribe of the Eháwen-n-Ádagh; the Kéljía, with Áshelma; the Kél-dómberi, with Alaide; the Kél-ténelak; the Kél-dína; the Tázuwy-tázuwy, with Elfodíyi; Kelráshar.

Akótef, with the chief Dalle, with the two subdivisions of the Hágelel and Ózgar.

Ibúrzazen.

Imítteshen.

Imesrérsen.

Imakélkalen, another subdivision of this tribe with the chief Manzúki.

Kél-rémmat.

Tarbóka.

As Aníslimen or tolba of this group, the following tribes became known to me:—

Isakkamáren, and Kél-sakkamáren, the latter with the chief El Kádhi Agge Hámmeten, both these tribes being evidently fragments of the tribe of the Seghmára (however the name may be spelt), described by El Bekrí, and other Arab geographers, as settled on the northern bank of the Niger, round about Tademékka, and occupying a district of many days’ journey in extent; indeed it must be supposed that the Tademékka at that time were in a certain degree dependent on the Seghmára. The greater portion of this tribe we have found settled at the present time in districts much farther towards the north. See Vol. I. p. 565. seq. The Ibidúkelen, and finally a group of three tribes which originally belonged to the Íghelád, namely, the Kél-tárashít, the Kél- kabaye, and the Kél el horma.

The Tin géregef have received this name from the sandy downs, or “ellib,” as they are called by the Arabs, bordering on the north side of the Niger. Their chief is Áwáb, whom I have frequently mentioned in my Journal, and they are, as far as I was able to make out, only divided into five sections:—

Tingéregef éhe-n-tamellelt, or those of the white tent; Tingéregef éhe-n-takáwelit, or those of the black tent, to whom belongs Awáb; the Éhemed, Enéka, and Telamédes.

In a certain loose connection with this group are the Íghelád, a very numerous tribe, at present reduced to the position of Aníslimen, who are spread over a large tract of country, but are especially settled in the district Tagánet, between Ázawád and Timbúktu. Here they have dug the deep wells which distinguish that district, and their clans into which they are divided are therefore mostly designated from these wells. Their chiefs are Mohammed Áhmed ig Hawáli, E’ Táher, and Mohammed ʿAlí. The following is a list of their numerous subdivisions:—

Kél-antsár, Kél-n-wíwaten, Kél-n-Nokúnder, Kél-n-sheréa, Kél-n-agózen, Kél-n-bagsay, Kél-n-tushawén, Kél-n-wárrosén, Kél-n-abéllehan, Kél- n-mʿamúr, Kél-n-érazar, Kél-n-gíba, Kél tintahón, to whom belonged the learned Sheikh Sídí ʿAlí in the time of Bábá el kebír, Kél-téneg el hay or Debórió, Kél-n-nettik, Kél-n-tinsmáren, Kél-n-tintazalt, Kél-n- óshef, Kél-inneb, Kél-migágelit on the furthermost well of Tagánet, Kél-n-márzafef, Kél-tin-udékan, Kél-tinekawat, Kél-n-téshak, Kél-hór, to whom belongs the great fáki Táher, Kél-emaihór, Kél-téle, Kél-n- tabarámit, very rich in cattle, Kél-takánkelt, Kél-tadrak, Inetáben, Kél-tehórogén, Ibidúkelen, Kél-tághashít, Kél-elhorma, Kél kabáy, Kél- sakkomáren, Kél-tadár, Kel-n-kézem, Kél-térshawén, Kél-téndetas, Kél- tinhéllatén, Kél-insaid, Kél-eshínkay, Kél-n-álshinen, Kél-n-jarén, Kél-n-áyeren, Ihéwan-nór-eddí, Terbáz, Kél-tegállit.

I now proceed to mention the most easterly group of the Awelímmiden, who, in a political sense, have totally separated from the stock, and are generally allied with the Kél-gerés. These are the Awelímmiden wuén Bodhál, or, as they are generally called along the Niger, Dinnik, whose chief, Músa, enjoys great celebrity. The sections into which this tribe is subdivided I have not been able to learn.

I will conclude this short notice about these south-western Tawárek by stating, in addition to the facts exposed in Vol. I. p. 223. et seq., that I have not the slightest doubt that the Imóshagh are represented in the ancient sculptures of Egypt, by the fourth human race called Tʿamhʿu, or the inhabitants of the country Tʿemhʿ, and represented as of very light colour, with their distinguishing curl on the right side of the head, and their ear-rings. For the Mashawash, who are mentioned together with the Tʿamhʿu, seem to be nothing else but the same tribe under a different form of name. See Brugsch Geographische Inschriften Altägyptischer Denkmäler, ii. p. 78. et seq., and Plate I.

[Footnote 82: Compare the account of Ábú ʿOmár Ébn ʿAbd el Ber in Ébn Khaldún (trad. par Macguckin de Slane, vol. i. p. 174). Síggene, who by my informants is stated to be the ancestor of Lamt, may seem to be identical with Asnag, the ancestor of the Senhája, or Zenágha, with whom the Awelímmiden are intimately related.]

[Footnote 83: I will here observe, that most of the vowels which I have to distinguish by an accent, as showing the way of pronouncing the name, are not at all expressed in Tefínagh.]

[Footnote 84: The name seems to be nearly the same as that of the Khorímmeden.]

[Footnote 85: To the Imedídderen belonged Kosélete, the warrior who slew ʿUkba el Mústajáb, the great Mohammedan hero in the history of the conquest of Africa.]

[Footnote 86: The latter part of the name appears to me to have some connection with the name of the Berber town Tútek, or Tautek, توتك from whence the salt was carried to Tademékka in the time of El Bekrí (El Bekrí, p. 183.).]

APPENDIX IV.

A VOCABULARY OF THE TEMÁSHIGHT OR TÁRKÍYE, SUCH AS SPOKEN BY THE AWELÍMMIDEN.

A SHORT PROLEGOMENA, BY PROFESSOR NEWMAN.

The materials accumulated by Dr. Barth, enable us to give a more distinct reply to the question: What relation does the Temáshight (abbreviated in future as Temght) language bear to the idiom of the Kabáíl of Mount Atlas, and to the Shilha of Morocco? The replies hitherto given have seemed to a great authority, the Baron de Slane, premature, and, therefore, arbitrary.

I will try to write as one recapitulating facts, so far as I can discern facts, throwing the remarks under separate heads:—

1. The system of Pronouns in the Temght differs sufficiently from that of the Kabáíl, to put a broad separation between the languages. The Baron de Slane has already given a valuable table, comparing the Pronominal system in the (so called) Berber tongues; and there is nothing to be added to this. Temght does not differ more decisively from Kabáíl in this respect, than each differs from Shilha, &c. Nevertheless, in the midst of the diversity, appear obvious and decisive marks of common origin. In fact, the suffixed pronouns differ but little.

2. The Numerals, in so far as they are not superseded by Arabic, are fundamentally the same in all.

3. So far as Plural nouns can be formed regularly from the singular, the two languages seem to observe substantially the same rules.

4. The mode of Conjugating the principal tense of the Verb, has no greater diversity in the Temght and Kabáíl than that found between mere dialects of the same language.

The modes of forming the Present Tense are perhaps imperfectly understood as yet in all these tongues.

It is on the surface of the Kabáíl, that a Present Tense is formed by prefixing adhi, ayi, or aï to the principal tense. This prefix precedes the pronominal mark of the verb. Similarly in the Temght we have ehe or ege fulfilling the same function; and (especially since the suffix pronoun of the Kabail, ayi or aï (“me”) is -ahi, in Barth) this ehe seems to be the same element as Kabáíl ayi.

Adhi (in Kab.) often expresses a Future or Subjunctive idea. Yet the element ara or ere is, perhaps, still more decidedly future. I have found this element, r, in Barth, though rarely: for instance, ubbok, smoking; and rabakagh, I smoke. In Hanoteau, gh takes the place of r—sounds often confounded. To etymology it is of interest to know which sound is here more correct. If gh, then we are thrown back on aghi of Kabáíl, which has the same meaning as ayi, viz., “this.” Also the element ad means “this,” fem. ati. It seems then, that, prefixed to a tense, they give the idea of Now or Presently.

Besides these external affixes, in an Appendix to my edition of Sídi Ibrahím’s Narrative, published by the (London) Asiatic Society, I elicited four internal methods of forming the Present Tense in Kabáíl, viz., 1. by reduplication of the second radical; 2. by prefixing t to the root (with the sound of ts); 3. by prefixing θ to the root (sounded t on the lowlands, but English th in the highlands); 4. transitive verbs, formed by s prefixed to the root, affix aï after the root, or sometimes change the last vowel to ā. The Temght, with which Dr. Barth’s ear was familiarized, disowns the distinction of the thick t (ts) from the common as well as the sound of English th. We cannot, therefore (at least at present), distinguish in this language between the second and third methods just recounted. But we may positively assert, that in Dr. Barth’s specimens a prevalent mode of forming the Present tense, is by prefixing t to the elementary part of the verb. Thus: aniyet, ride ye (from a root which must be inay, he rode); etinne, he rides, mounts; enhi (or eheni), look thou, find thou; inha, I have found; but tehinnen, they see; atenhegh, I find; inna, he said, he spoke; neketēnagh tinárahen, I spake peace; iwwen, he went up; tewīnagh, I climb up; iḳōr, it is dried; itōgar, it is drying up.

On the other hand, where the prefix t is not found, but where Dr. Barth, notwithstanding, assigns a present meaning, I am sometimes struck with a broad ā, which may perhaps denote present time, as in the fourth method of the Kabáíl above noted: but the materials are so few, that this needs confirmation. For example, yeḍis, he laughed; ḍāsagh, I laugh; iḳḳel, he turned or returned, ekālagh, I come back.

5. The Noun of Action is formed from the verb by a t prefixed, and becomes feminine. In this all the Berber tongues seem to differ little from one another, or from Hebrew and Arabic.

6. The Transitive Verb is formed in Temght, as in Kabáíl, by prefixing s to the root. Thus: arīd, washed; saradagh, I wash (a thing); ádirif, a freedman; sidderfagh, I set free: idau, he went in company; isdau, he brought together.

7. A Passive Verb, formed like the Hebrew Niphal, is found sometimes, but rarely, alike in Temght and in Kabáíl. Thus, from Barth’s ibóyis, he is wounded, comes the transitive sabayasagh, I wound; and from this again a passive, ansabayāsen, they were wounded. Indeed, also war nebúyis, he was not wounded; formed direct from the primitive. Barth has ekshe, eat thou; éheri inekshe, “the money is spent;” probably, inekshe, is eaten.

8. A Reciprocal Verb or a Verbal Adjective is formed in both languages by prefixing m to another verbal root. The practical use of this is comparable to the vagueness of the Greek Middle Voice. In Kabáíl it seems to be oftenest Reflective, sometimes Passive; nor otherwise in Temght. From yohagh, he seized, comes témmihagh (explained by Hanoteau as the Temght for), she was seized; where the m is Passive. But from isitteg, he traded, imisitteg, he exchanged: from idau, he went in company (idiu, in Hanoteau), amīdi, a comrade; isharrag, he fetched water, amsharrag, a water-carrier; iḳḳel, he turned (generally neuter), isōkal, he caused to return, he replaced; simiskal, barter thou (cause to replace mutually?); ru, weep, sob (Kabáíl root), itru, he weeps (Kab.), immerauen (persons) weeping together; irtay, it was joined; imirtayen, mixed; isken, he pointed, showed; emsāken, they deliberate.

In fact n and m of these two heads, appear to have no sharp distinction. They are joined in Barth’s anemang(h)a, battle; from nūgh, fight thou (Kab.), or from engh, kill thou. In Sídi Íbrahím’s Shilha, emmaghan, they fought (for emnaghan?).

9. Reduplicate verbs are found in both languages, comparable to those of Hebrew and Arabic. Thus from inghal, it leaks (Barth), [in Kab., inghel, it gushed,] we have, as feminine, toraft tinghálnaghel, the boat leaks,—qu., is utterly leaky. Many reduplicate verbs occur, where we have to conjecture the primitive; as in eshisheriwuēgh, I trot my horse; sheresherau, work the pump handle, or pull the cord of the well-lever; imesharlárlarēn or ereshaushauēn, (the water) is boiling.

The Temght sometimes repeats the third radical, as in shékarash, to till the ground. That the root is keresh, we know, since this is the sense of Kabáíl kerez; and Kab. z often becomes sh in Temght. Ergash, walk thou; and yushirgesh, he took a ride. From anjur, the nose-bone (anzer, of Kabáíl), by repeating the second radical, comes shinshar, nostrils; shinshor, to clear the nose. Evidently reduplication plays a large part in these languages. It sometimes appears to excess; as from ishwar, he begins (izwer, he began, Kab.); sheshwāragh, I begin.

10. The Temght heaps formation on formation to an extent exceeding what appears in the specimens of Kabáíl which I have met. In fact I have often had to refer to Kabáíl or to Ghadámsi for the roots of Barth’s verbs. Thus he has sanishlam, look about; a double formation from ishlam, which must be the same as Ghadámsi izlem (also illem), he saw; esimmiktagh I call to memory; transitive from the Kab. amekthi, a thought; from root iktha. Out of Kél (a tribe, people) the Temght develops atkēl, empire; amanōkal, ruler; temanókălen, government.

11. The Temght, as exhibited in Dr. Barth’s specimens, often seems to degenerate into a Negro jabber. When the pronoun nominative is prefixed to the verb, a mere crude form of the verb may seem to suffice, just as though in Latin one were to say, ego reg, ille reg, instead of rego, regit; and for the third person the element y (for “he”) is often dropped; as amūt, he died, for yamūt. Also, apparently from the influence of vulgar Arabic, we find the first person plural form used for the singular; as, Nek noda(r), I fall (ego cadimus); Nek nuṭṭef, I take (ego cepimus): sometimes also the Arabic form of the second person singular supplants that of Berber, with the inconvenience of seeming to be third person feminine.

12. In Kabáíl I find a rather rare form of the Passive by prefixing wa to the root. Thus from rebbi, rear, nourish (Brosselard), comes itwarabba, he is reared (Luke, iv. 16.): from yūrez, he chained; ittārez, he chains; itwarzan, they are chained (Luke iv. 19.); though here w may seem to be in the root: issen, he knew; itwassen, it is known (Luke, vi. 44.); u atsayalaθ, sagha attattusayalam (Matthew, vii. 1.), is intended to express, “Judge not, that ye be not judged;” strictly, perhaps, Non interrogate, ne-forte interrogemini; Sídi Hámed often uses the (Arabic?) verb isayal, he asked, for he judged. Here also we have ittusayal, he is judged; which yields usayal or wasayal, as the passive root, and wa as the passive element. Again, inwaddar, it was trodden under foot (Luke, viii. 5.), compared with aṭar, the foot, suggests that (dd being euphonic for double ṭ?) n and wa here combine for a passive idea. I have recited these cases, because the form is rare, and might seem doubtful. Now in Barth, besides irna, he exceeded, surpassed, conquered (superavit), we find itwarna, he is conquered; which denotes a like passive formation.

13. The system of Prepositions is not wholly the same in Temght as in Kabáíl. Yet they have in common, en or na, of; si-, from or by; ghūr, apud (pronounced rōr, with Barth); fel, upon; ger, between; dau, under; g-, in; degh or der, at or in? d-, an untranslateable prefix, sometimes meaning with. This may seem the same as id, d, meaning and. Behind, dar, in Barth, is perhaps a contraction of Kabáíl daffir. Kabáíl azzaθ, zaθ, front, before, is dat in Barth; seemingly the same element. All this shows a very close relation of the two languages.

14. The vocabularies, with very great likeness, show also grave diversities, making it impossible to regard the two idioms as mere dialects of one language. Undoubtedly a stranger is liable to overrate in detail the significance of this, and unduly to assume that words of the one are wholly foreign to the other. Thus, when the Tawárek say ishek (De Slane) for a tree, which in Kabáíl is Θasṭa, Θasaṭṭa, we are struck by the contrast. Nevertheless, in Kabáíl, ishīg means, a branch: hence it is nearly as our colonists say bush for forest, wood. Barth writes ehishk for ishek, which still more obscures the relation. But after all allowance, it remains that the two languages have deviated so widely from their original, that their identity is only an etymological, not a popular fact. If Negro words be duly ejected from the Temght, and intrusive Arabic from the Kabáíl, Shilha, &c., the remaining portion of the vocabularies greatly illustrate one another, and seem adequate to reconstruct the chief material of the old Libyan tongue. Barth has the high merit, to us, of giving very little as Temght which can be accounted Arabic.

The Arabic words which do enter the Temght are not identical with those of the Kabáíl; not even in religion. Thus prayer in Kabáíl is tazallit (from Arabic صلى); but in Temght, ʿumad, from Arabic عمد; Confirmation being confounded with Prayer, as elsewhere with Baptism. This word may have come from Christianity; since also sin in Temght and Ghadámsi is bekkad (once ebaket in Barth); which seems, like the Welsh pechod, bechod, to be the Latin peccata. It is curious to observe in Temght the root ibekket, he crouched or knelt; perhaps primitively as a religious attitude. (Hanoteau has ibekket of a lion crouching; and Barth gives asibaket for “sit with elbows on the legs against cold!”) In this connection we may note that the Kabáíl name of God is Rabbi, which in Arabic is “My Lord;” but in Temght, besides Ámanay, it is Mesína or Mesínak, which Barth takes for “our Messiah,” a Christian importation.

15. The prefix am before a substantive means in Kabáíl a possessor. At least Hodgson gives many illustrations of this. I do not know that it distinctly appears in Barth, though there are words thus explicable; as ahuyye, the chase; amahuyyen, a sportsman. But the Temght has, to express this sense, a very common prefix, ila, unknown to the Kabáíl, as far as I am aware.

Thus from Ehen, a tent; ilēhen, tented (i.e. married). It indeed seems to me that this prefix has the wider sense of changing some other word into an adjective, nearly as the German suffix -ig. Thus from dar, behind (prep.) comes iladara (one who is?) behind; from dat, before, iladata (one who is?) in front. One may even suspect that ila here is the element of the verb “to be,” from illa, he was; ili, be thou. (Barth also has ilē, “here;” and in Kabáíl and Shilha elli is the relative “who,” as in vulgar Arabic.)

The general conclusion seems to be that Temght, Shilha, Ghadámsi, Kabáíl, &c., are distinct languages, related as (we will say) Portuguese, Spanish, and Italian.

It may be here added, that Dr. Barth unfortunately has not been able (in the rude pronunciation to which he listened) to discriminate t from ṭ, d from ḍ, k from ḳ, z from ṣ (if there is any ص), while gh was perpetually passing into g, k, or r. It appears to me still doubtful how many consonants there are in Temght; whether there is any Ain, and whether there is any such distinction as the ts and th of the Kabáíl. If we knew the sounds accurately, certain families of words might be less confused and confusing.

In general, the pronunciation of words presented to us by Dr. Barth is softer than that of the Kabáíl, and has a fuller and clearer vocalization. In one combination, indeed, the Kabáíl is the softer, and it may deserve attention: it is the English tch (written ch by Barth) for which he has ksh or tk. Thus the Temght ikshe, he ate, itkar, it is full, are in Kabáíl ichche, ichchur. From Arabic kheshen, rough, the Kab. makes ichchen, he is ugly. Again it has ichchah and ichcham, he was hot in anger (answering to Arabic اجّا and اجم), for which Barth gives the harsher sound itkar, meaning perhaps itkagh or itkakh. These cases are of interest, as pointing out that the Temght has sometimes an older form of the word than that found in Arabic.

F. W. NEWMAN.

PRONOUNS, ETC.

I, nek.

Thou, ke, kay; fem. kam.

He, enta. She, entadi.

We, nekenet [nekeneṭ?]; fem. nekénetēt [nekéneṭēt?].

Ye, kawenit [kaweniṭ?]; fem. kametēt.

They, entenet [enteneṭ?]; fem. enténetēt [enténeṭēt].

[N.B. We, ye, they, in Tuareg [Temáshight] are given by De Slane as Neknīd, Kisnīd, Entenīd with final d, and by Ben Músa with final ط or ظ.]

Of me, mine, eni, ini, ino, in.

Of thee, inek; fem. inem.

Of him, enis, inis.

Of her, tenis, tinis.

Of us, inănagh.

Of you, inăwen; fem. inekmet.

Of them, inĕsan; fem. inesnet.

I have, nek ila rōri (ego, est mihi).

Thou hast, ke ila rōrik.

—— (fem.), kamak ila rori_n_ (m.?).

He has, enta ila rōris, &c.

Myself, imānin; by myself, simāni.

Thyself, imannek; fem. imannem.

Himself, herself, imannis.

Ourselves, imannănagh.

Yourselves, imánnawen; fem. imanekmet.

Themselves, imannisen; fem. imannesnet.

He went, ígĕle, yígĕle.

Thou wentest, tegĕlēt [tegeleṭ?].

I went, egĕlēgh.

They went, tigĕlēn; fem. tigelēnet.

Ye went, tigelém; fem. tigelémet.

We went, negĕle.

There is, eha [iha? = iga of Shilha]; ehan, there being.

There is to me, ehay, ehāhi; fem. ethāhe.

There is to thee, ehīk, hīk; (there being to thee?) ehan-kay.

There was, illa.

There is, yilē.

There once was, kălā ille.

One (a certain), iyen.

One by one, iyen, siyen.

Alone, iyente.

Other (alius), iyeṭ, iyeḍ.

Other (alter?), yeḍnin, niḍ.

[Compare Arabic root ayḍ, whence ayeḍan.]

Some, others, iyeḍ, iyeḍ.

I alone, iyentnek.

Thou alone, iyentke.

He alone, iyententa.

We alone, iyentănagh.

Ye alone, iyenténawen; fem. iyente nekmet.

They alone, iyente nisen; fem. iyente nisnet.

I and thou, nek id ke.

[And, e. See 126, 127. and 130.]

Or, mer.

But, hun. [In apodosis, Hun, ecce! (Prodigal Son.)]

Yes, iya.

No, kalā! kalā kalā!

This thing, ādi (masc.?).

This (here) thing, tetīd (fem.?).

This year, tenī, tenēda, tenīdagh.

Last year, teninḍi.

Two years ago, ténenḍīn.

This, that, awa, ὁ [fem. ata? ἡ].

[These, those, wīn; fem. ch. of īn αἱ?]

This, wādagh; fem. tādagh.

These, wuidagh; fem. tidagh.

—— idagh [in both genders and numbers].

To-day, ashel idagh; to-night, ehad idagh.

This is he, enta dādagh.

That (ille), wuēn (illa), tēn [indagh?], tindagh.

[This (neuter? and absolute), ādi (?)]

—— also, tetid and tet, fem.? Prodig. Son, (te)selsemastet, tegimastet, imposuistis ei eam.

This and that, wuay wuay.

These and those, wuīn wuīn.

Who, which, awa; pl. wui (129.).

Who? ennagh? mamūs?

Whoever, awwa (129.).

Whatever is there, awway ilādihēn. (126.)

{ Those ropes, eréwiyen w_a_dagh. { { What trees? innagh ehishkan. { { Which they twine, wui tellĕmin.

What? ennagh awen? endagh? endēgh ma?

What is it? nīshin?

[Num? utrum? awagh, perhaps, 56.]

Why? mefit? mefel? mas?

When? me?

On this side, sihā, sihāhe.

—— [87]ilāhen, elādi.

On that side, ilāsehēn, ilāhini.

Here, ilē (etid? 138.).

There, ilāsehēn, ilādihēn (dis? 102.)

In this place, ilādiha dagh. } } In what place, ennagh edagh? }

Where (is it) that, endagh dihan?

———— endegh diha? (ποῦ ὅπου;)

Where? ma ege?

Where, diha, ihe (relative adv.) [Uterque præteriit, quò pretæriit,Erétŭset ika, diha ika.]

In what manner? de kawan entág?

[degh awwan entág?]

At that place, dar (gh?) agel[88] wadagh.

[Every, igen, aigin?]

[In Shilha, kraigen, every; fem. kraiget.]

Every day, ashel igen.

Then, at that time, yawen asígan.

At every time, aigin kala.

[Kălā, (une) fois? = wal of Shilha, = tekalt of Kabáíl.]

Once upon a time (there being), kalayillen.

Never, aigin kala war.

—— atillen.

Always, harkūk [har = usque?].

Formerly, ehingām, ahōja.

Once, arū, ibbĕda (olim).

Somebody, mindam.

Everybody, erétŭsē [each of two?].

The whole } } rurret, iket. All }

All the world, rurret eddynia.

All the rivers, eghírriwan rurret.

All of us, iket énănagh.

All of you, iket énăwen.

All of it, iket enis.

About, nearly, turdau iket.

Just, exactly, adūtet.

Not, war. (So Kab. Shil.)

Nothing, war-harret.

Something, harret.

Only, ghas (so Shilha), war-har, non nisi.

But only, with the exception of, asal (aṣal, Kab.)

The whole tribe has been extinguished with the exception of a few lads, tausit ikétenis témminde asel harret iliadan.

Much, egēn; fem. tegēt.

Multitude, egōd (129.), yegōt.[89]

[Quantity, ígĕde.Number, eket.]

How often? merder úgĭda?

How much? ma ígĕde?

At what price? meder úgĕda?

How many? men ekēt? (= menesht of Delaporte’s Kab.)

Too much, agōteni.

Many of them, awagōt daghsen.

Most of them, awagin daghsen.

[Somewhat, a little, in Ghadámsi, eket.]

A few, wafarōr; pl. wafarōren.

—— awandurren [andurren, a little.]

—— imadröini [maḍrūīn, B. M.].

[Comparing amáddaray, younger (amḍaray in Ben Músa), and the Kabáíl adrūs, a little (of it), we get the root, drū or ḍru, for littleness.]

Very, hullen. [Ghad., hála, much; hālen, many; Hodgson’s Kab.[90], herla.]

Little by little, sullen sullen.

Generally, ordinarily, ennādir.

[A little, giak. See 146.]

One day, saagōdi.

Hitherto, har egōdi, 207. (usque ad nunc).

—— endi.

Now, egōdi? azarādar [= azal adagh (this day?), amarādar (this time)].

Soon, agōdedak [egōdi idagh].

Not yet, har egōdi war.

—— heregōdi; endi.

[Num? anne? hi.]

{ Adhuc anne pervenimus, quò ibamus? { { Endi hi nussa, diha nikka?

[See also essi in 65. below; but neither hi nor essi in this sense is confirmed.]

Before, dat (datāi, dátak, &c.), [= Kab. zath.]

Behind, dar (dar anagh, &c.), [= Kab. daffir.]

[That which is] in front, ilādata.

[That which is] behind, ilādara. Darret, after (prepos.), in Prodigal Son.

At, d. At the side, d edis.

By, s.

In, der, degh. Into, dag.

Of (partitive), degh.

Under, dau, edēr [= Kab., edau].

Down, sedir [= sedau].

Inside, anaigesh [from egish].

Outside, agĕme, dagăma [from egem].

Without, gema.

Between, ger [me gerassen, which betwixt them? i.e. which of the two?].

For, rōr [ghur of Kab.].

Upon, felle, safelle, fel.

—— ser? 139.

Over, ginnĕgis, ginnĕgish [ginnĕge, 147.]. From Kab., ennig.

Around, terlaite (after noun).

Until, har [Kab., ar.].

* * * * *

VERBS ARRANGED ACCORDING TO CONNECTION.

WITH NOTES BY PROFESSOR NEWMAN.

1. Wuēgh, I was born.

Where wast thou born? Endēgh akal wādagh wuīt? (What land that thou-wast-born?)

[Note: Yiwū, he was born? In Shilha, yu, a son.]

2. The woman is bearing (pregnant), temmat tōren.

[Note: Arau, offspring, Kab.]

3. The woman gives suck, temmat tezēdut [tesēṭuṭ].

He sucks the breast, itātet [itāṭeṭ].

[Note: Yesūṭeṭ, she gave suck, Kab.; from iṭeṭ, he sucked the teat.]

4. The woman suckles her child, temmat tesánkas rōris.

He sucks, inākas.

[Note: Root inkas? he sucked.]

5. I am alive, edargh.

He is alive, idār. (So Kab.)

6. The boy is ripe (of age), aliad awad.

The girl is ripe (of age), taliad tawad.

Ripeness of age, tagat. An adult, amawad.

7. The girl has a full bosom, taliad tistaurat.

8. He has grown old, iwāshar.

I grow old, wāsharagh.

[Note: In Ghadámsi, ūsăr, old.]

9. He died, is dead, amūt. (So Kab.)

10. Look! enhi!

I have not found, war enhēgh.

Have you found my knife? abĕsar eni tenhēt?

We have found him, nenhēt. (Prod. Son.)

We have again found him, (we have repeated the finding), nolis tahănait. (Prod. Son.)

I see, aténhegh.

Sight, ahănay.

They see not, war tehinnen.

Nobody sees anything, war ihinne wādem harret.

I saw nothing, war inhegh harret.

[Note: Ben Músa of Ghadámes gives ihen, he saw; and ehĕni, look! as Tuareg (Temght). Eheni and enehi, according to Barth, are transpositions ad libitum; also two meanings, see and find, appear.]

11. I look at with attention, esagădagh.

Look before you, sageréhe dátak.

I look at with pleasure, esagrăhagh.

I listen [to thee], nek asijádănak.

[You] do not listen [to us], war hanagh tesjadet.

I looked around, asanishlămagh.

Let us look around, sanishlámănagh.

[Note: Kab. isag, he looked at; iseked, he observed. Asijadan is for asigadan (partic.), attending. Esagrah is a compound verb, from isag, he looked, and irah, he loved.

Sanishlam, frequentative from root shalam, which in Ben Músa’s Ghadámsi is izlem, and also yellem.]

12. I feel with my hand, tédishagh.

Feeling (subst.), tédisha.

[Note: Idish, he felt?]

13. I smell, insarghagh.

Let me smell (snuff at), disaraghagh.

I take a snuff, sárăghagh.

[Note: Isāregh, he smells (Temght of B. M.). If this is a causative form, it implies a root, iregh, it has a smell; = Arabic, rīhh. But it must not be too easily identified with irgha, it burnt.]

14. I taste, etālaghagh.

Taste (subst.), tālagh.

[Note: Yalegh, he tasted; so Ben Músa’s Tuareg (Temght).]

15. I have eaten, ikshēgh.

Give me (what) I-may-eat, ikfāhi awwā-kshēgh.

[Note: Ekshe, in Kab. becomes echche.]

16. I am hungry, ilōzagh.

17. I have enough, iyūwanagh. (So Kab.)

We have enough, naiwen.

Thou hast enough, tiyúwanat.

18. I drink, aswēgh.

Drink! asu! (So Kab.)

Give me to drink, ikfāhi deswagh.

[We give you], nikfēk.

[Note: Ikfa [Arab. it sufficed] is ifka of Kab. he gave. See 93.]

19. Thou gobblest, no stopping! ke tenséat, war díkkĕra.

20. Hunger kills me [smites me?], inákăhē lās.

I kill you, nek inrēkay [inghēkay].

[Note: Elsewhere Barth has inakken, they beat. (Kab. has nūgh, fight thou! engh, kill thou! separate verbs). Heb. Naka is either smite or slay.]

21. Thirst overpowers me, inrāhi fat [fad] [or, inghāhi, kills me].

[Note: Inra (in Shilha, he overpowers, conquers, becomes irna (but see 129.) in Kab., and unites the senses superat and superest.]

22. I perspire, orāfagh.

perspiration (subst.), ímselhā.

The water-carriers sweat, imsharrŏgen imsélhe_san_ [(there is) sweat to them.]

23. Smoking, ubbok.

I smoke the pipe, rabăkagh eben.

——, sasagh ebĕni (I drink my pipe).

[Note: The present tense formed by initial r or ar is rare in Barth, common in Kabáíl and Shilha.]

24. I say, ennēgh. (So Kab.)

You told me, tenāhit, [she told it to me?]

Tell him, annas.

25. Utterance, asókel [asóḳel?].

I answer, asókălagh el jawāb.

Answer me, sokalāhe el jawāb.

Restore to me my camel, sokalāhi ámenis ení.

I restore to you your thing, sókălagh harret enak.

They make them go back, isokalén-ten.

He did not return my salute, war hay isōkal essălām.

I replace the sword, esókalagh tákŏba.

The copying (of a book), asăkal.

Shut the door, sókel tefalwat.

I shut the door, sókălagh tefalwat. [Properly, turn the door.]

[Note: Isóḳal, causative, from iḳḳal, he turned (neuter). Asoḳel, utterance, is like reddere voces for edere.]

26. He does not speak distinctly, ital elis enis [he has wrapt (or involved) his tongue].

He rattles [stammers?], enta ahedendán.

She rattles [stammers?], tehádendán.

[Note: Ḍenḍan, or ṭenṭan, to ring or rattle, is Kab. and Arab., and Lat., tinnio.]

27. Thou talkest much, ke hek takalt.

I prattle, nek et-hahe takalt.

[Note: Taḳalt is perhaps formed from Arabic. Awal (vox), for ḳul, is the Kabáíl.]

28. I want to whisper, erhēgh asimmetiktĭkāgh.

[Note: Root tiktik; the m is reciprocal, and s causative.]

29. I am eloquent, orādagh.

Eloquence, erkōd [eghrōd?]

A speech, meggĕred.

He is eloquent, isrād elis enis [he made-eloquent his tongue].

I praise, egeriddagh.

He harangues them, imeggĕred dassen.

[Note: Perhaps from Arabic, ghered, he warbled, the guttural suffering obliteration.]

30. I inquire, esistănagh.

Ask him the news, sistent fel isălen. (Ar. saal, he asked.)

31. Seek thou, ummagh [Kab. ūnāg.]

He sought for, yummagh, yesummagh.

I seek your advice, nek summaghekay tanhād.

32. Give us advice, ager tanhā(d?)

I advise you, egerākay tanhād.

Advice, tanhād.

——, takshit [secrecy].

I tell you this secretly, inneghak awādagh istakshit.

We confer between ourselves, neger tanhād gerēnagh.

You must not repeat it to anyone, war tíntennit (or war tisellit) awādem.

[Note: Ger, throw, cast, in Kab. and Temght. Neger tanhād, we cast advice. In the forms summaghekay (31.), egerakay (32.), irhekāy (33.), yūfekē (35.) we see that the Tawárek use the nominative kay or kē for (thee) the accusative after a verb [reserving the Kabáíl suffix ak for the dative (tibi)?], and the final gh of the 1st pl. is absorbed by k. Thus, irhēkay = erhēghkay.]

33. I will, I like, irhēgh.

I like, love you, irhēkay.

I like not, wúr terhagh [or, wur-t-erhagh, I like him not?]

[Note: Irha, in Ghad. is ifráú, in Kab. is īra. The word is evidently the Berber correlative of Arab, ifrahh, he rejoiced; which the Kabáíl dialect uses side by side with ira.]

34. I can, edōbegh, dōbegh.

[Note: Idōb (he is able) must be inferred. Hence also, adăbīb, expert, pl. idábăben; and a new verb, idăbab, he is expert.]

35. We surpass him, nūfe-t. [So in Shilha.]

This man surpasses you, halis wādagh yūfekē.

It is better than, yūfa.

36. It is useful, yĭnfa. [Arab. yinfʿa.]

——, ahitenfa.

It is gone, finished, yimmĕdi.

It is enough, yúggeda.

It is suitable, [initúëgi?]

It is impossible, awar initúëgi.

There is, yilē.

37. What shall I do? ma diknegh?

He who makes shoes, wa yekannen ibúshegan.

We did it, neknīt.

It may be, imōkan (is feasible).

[Note: Ken, do thou! fac! (Ben Músa’s Temght.)]

38. The stars shine forth, ităren iknān ebarbar.

This day is very fine, ashel idagh ikna téshel dĕje.

It is wonderful, takōnit.

[Note: Ikna, it shone? Iken, he made?]

39. I have done for thee, egéaghak.

I have committed sin, egégh ébăket.

They have formed a line, égen ăfōd.

I do [have done?], iggegh.

I mend a rent, tagagh tikist.

Make for me a pretty song, egāhi anaya ihŏsken. [Prod. Son. ahas nigge, ut ei faciamus].

Thou hast done wrong, tegēt tellĕbist.

I have done (a good thing) for you, tagaghak.

Thou hast done me a wrong, tagaihi tellĕbist: [she has done me?].

Shall I fasten the horse? agyagh ais? [Shall I do the horse?]. See 186.

Ye have put this for me, tegimāhi tetid.

[Note: Aj (اج) is Ghadámsi for do thou! In Shilha, igā, factum est; in Temght it is active, egit. The word seems to be lost in Kabáíl. (See etagagh and ig in 47.)]

40. Do not do this, kissinādi?

A good thing, harret ulāgen.

[Note: Yūlāgen, good, handsome, is participial; allied, I think, to yūlehe, it suits, it is like; in Kab., elhū, be thou good; with Venture, ilha, he was handsome or good.]

41. Stand up! ebde [so Kab. and Arab.].

I halt, stand still, ebdĕdagh.

Rise! enker [so Shilha].

I rise, enkĕragh.

A rising, tennakrat.

Sit down, akīm [agīm, aghīm, Kab.]

I sit down, remain, ekēmagh.

We have remained long, nekkīm egēn.

Do not stay! ur tákkĕme.

[Note: In Kab., enker becomes ekker.]

42. I bow, stoop, edunkeagh.

Lie down! gen [so Kab.].

He lay down, igen.

Cause the camel to lie! siggen amĕnis.

I rest myself, insegh.

I pass the night, insegh. [So Kab.]

I lie on the side, insegh s alărin.

[Note: Alar in, my side? Elsewhere, edis, side.]

43. Sitting with bent legs, tinekaráft.

Sit thou with bent legs, senekaraffet.

[He piqueted a camel, ikerāf amĕnis.]

Sit thou with elbows on knees, asíbăkēt.

Sitting with elbows on knees, tasbíkkit.

Sit like Egyptian statues, asirte-rábărīn.

44. I lie in bent form, anékămegh.

I lie on the face, abumbéagh.

The boat is capsised, toraft tebumbay.

I upset (a boat), subumbéagh.

I lie outstretched, ezárăgagh.

[(The head) is rested, irammagh?]

I rest the head, eserámmaghagh.

Resting the head, terámmeghet.

45. Wink to him the eye, enrĕrās tēṭ; ensĕgās tēṭ.

I twist up my face, asikaniagh edymmĕni.

Blink thou, aunarōnagh.

Blinking, tenirónăghat.

I start up from having a vision, émănomawagh.

I shut my eyes, and have a vision, emaunaagh.

[Note: Asikaniagh perhaps means I aim, I point; as asikken, aiming with a gun.]

46. I am sleepy, tenedōmagh.

I doze(d), enuddemagh.

Sleep, ētis, édis (éṭis).

He is asleep, iṭās, iḍās.

I want to sleep, irhēgh éḍis.

Sleep is upon me, ehaihe éḍis.

I dreamed, ehorgeagh.

A dream, táhorgēt.

[Note: In Kab., nuddam, slumber, and iṭes, sleep; yūrga, he dreamed, tergīt, a dream, tērgīt (or tergh-it?), a coal.]

47. I start up (from a dream), iggedagh; ebórderit [ebordegh-it?].

I snore, esákhăregh.

Snoring, asakhādu.

I breathe, esínfosagh.

I make a long breath, etagagh infas makkōren.

He put his hands into his armpits, ig ifāsenis dag tidardagh enis.

[Note: Iggedagh is, I flew (214.), I leapt. Infas is probably imported from Arabic.]

48. Go thou! mūs: síkel.

I go [went?], egeléagh.

—— [travelled?] esókalagh.

A traveller, amasōkal.

I walk, ergāshagh.

Let him go! éyit errĕgesh!

I take a ride, ushirgĕshagh.

[Note: Mūs, move thou. For in Delaporte I find itemmusu, s’agite; asemmusegh, je remue. In the Prod. Son, mus = semm, to name or call. The root sh-rgsh seems to me formed from rgsh. So sh-krsh from krsh; the last radical being prefixed.]

49. I go on horseback, egeléagh nāyagh.

He rides, etinne(y).

Mount ye! annĭyet!

Cattle for riding, innemenniyen.

[Note: Ināy, he rides, is the root suggested by the above, and is confirmed by amnāy, a rider, in Delaporte and Venture. In a passage of Zwawa (Kabáíl) in De Slane, inig seems to me to mean he rode. Are nāyagh and etinnegh two forms of the present? Or is nāyagh, I rode? In 62., néyagh, I ride.]

50. I go sporting, egeléagh ahuyye.

A sportsman, amahāyen (plur.?).

I go by water, esákalagh dar eghírrëu [I travel by the river].

I go by land, elílagh esalīm; perhaps, I follow by the shore (asarīm in vocab., but alim in 224.).

Following, alīlen. (105. 201.)

Straight, isellīlet.

Even, flat, selīlen, nesauel.

Free, alīl.

Freed, nellīl.

51. I come, asagh.

I arrive, ussēgh.

——, wāṭagh, wāḍagh.

We are arrived, newāṭ.

Come! iyu! (Tad.); mellīt. (Awelm.)

[Note: In Kab., yūsa, he came; ūsīgh, I am come. Here, asagh and ussīgh might seem different in tense. Iwwat, in Kab., he approached.]

52. We went [we passed], nikka.

The ball passed his head, tesawe tŏke eghaf enis.

I wish to go, irhēgh tikaut.

I flee, shun, egewuaṭagh.

He fled, igĕwaṭ.

[Note: Ikka, he passed, he went; Kab. and Shil.: arīgh dakagh, I wish to go, Temght of Ben Músa.]

53. I go in, enter, eggĭshagh.

Come in to the tent! eggish ehen!

The rain enters the tent, aman éskăran dar ehen.

He went up and down, imgha.

He went down, imki (in 209.).

I go about, tamaghagh.

——, kelin falánnagh.

[Note: Eskăran, in Kab., “doing,” faciens. Imagha, he went up (Kab.); he went down (Ben Músa’s Temght); he went up and down (Delaporte’s Shilha); and here.]

54. I go out [went out], ebarberagh.

The stars shine out, ităren iknan ebarbar.

The moon comes out, ayōr ibarbar.

I come out of the boat, tabárbaragh tóraft.

Set them loose! simbăra!

[Note: Barbar, extra, might seem a formative from Arab. barra; but the native root is ebru in Kabáíl, which exists side by side with barra. There is ibra, dimisit, repudiavit; inebran, repudium; aberru, manumissio; innabra, emisit (?); sinabra, perhaps the same as simbara above.]

55. Run! hasten! oshal, figgedigdig, akkĕra fedigdig.

I run, oshălagh, olékwualégh.

Come back [to me] quick! kalāhi shik.

I return, come back, ekālagh [ḳalāhi, eḳālagh (?). So Kab., iḳḳal, he turned himself. See 25. above].

Come near! ahaz!

I approach, áhĕzagh.

[Note: Oshal is ūzal of Kab., correlative to ʿujel of Arabic. Lekwual is like leklek (to trot) of Arabic, for which we have kelkel in Kab. Shik is zik of Kab.]

56. He started early, inshaya.

You start early, tinshayat, (subst.) tanshit.

I start early, ismargărēgh.

—— inshēgh semmūt [semmūṭ, cold, fresh?].

Early to-morrow, ashikken semmūt.

I start in the afternoon, eduēgh, (subst.) tádŭit.

I wish to start late, erhēgh tádŭit.

57. You start to-morrow morning from Timbúktu, ke tinshayat ashikke dag Timbutku.

You pass the heat in Kábara, tekĕlét te Kábarăten [you broil].

You start in the afternoon from Kábara, ke teduēt dag te Kábarăten.

You lodge in Lenga, temendagh Lenga.

We pass the heat, nikkĕla [we broil].

Where do we pass the heat to-day? indegh dihau demáde nikkel ashel idagh?

[Note: Ikĕla is here iḳĕla, Arabic ḳala, he broiled. Brosselet gives as Kab. eḳlu, broil thou; perhaps a root common to both languages. Eḳḳel is the imperative for Turn yourself. In fact, to turn and to roast may be modifications of one root.]

58. We lodge for the night, nemendagh.

I pass the night (I rest), insēgh (42.).

Where (is it) that we shall rest this night, endeg dihā dihennas ehaḍ idagh? [read dinennas?]

[Note: Edag or edagh, a place: (edeg iyen, one place; annagh edak? what place?) Dāj, house with yard in Ghadámsi, which = Arab dār. Idegh, he dwelt? (Irhan adedekken Bosebango, they want to dwell at Bosebango) To this root I am disposed to refer emendagh. Izdegh, he dwelt, is the Kabáíl.

Ehad, night, must be ehaḍ. It is efaḍ of Ghadámsi, egheḍ of Wadreagh, yīeḍ of Delaporte, yīṭ of Hámed, &c. Tegīt in the Tuareg (Temght) of Hodgson. The root is seen in Arab. غطا, obscura fuit nox.]

59. Thou dost not keep the path, war tóherit. [Qu. from Turco-Arab., dōghere, straight?]

I lose my way, ebehāhi eberīk.

He has lost his way, ebehās eberēk [fefellit eum via].

[Ibāhe, it misleads; ibehe, it misled?]

False, bāho.

Liar, wambāho.

Renowned, anesbāho [boasted of extravagantly?].

[Note: Yoher, he has kept the track? Eberīk, road, is Temght of Ben Músa; in Kab. ebrid, in Arab. derb.]

60. He has found his way, enta iggĕro abárrăka.

I am tired, ildāshagh.

Weariness, ilídish.

I am very tired, ildāshagh húllen húllen.

My bones are shattered, nek tatáktărau eghasánnini.

[Note: Iggera (Igra), it lighted upon, is surely Arabic jera. The ō in iggĕro may even be the Arabic pronoun him. [? H.B.]

Tataktarau seems akin to karrau or kaurau, to be torn, t being inserted as in the Arabic 8th form, not a Berber practice. The root is not unlike zarau; see below.]

61. Exhaustion, temánkīt.

I repose, eḳēmagh dissūn.

—— adehāgegh fessagh.

Let us repose a little, nehāget andurren.

[Note: Temankīt. Compare War itemanākit, lest it hurt (him). Perhaps from naka. Dissun, my side? Edis, side; uni, eni, of me.]

62. I ride a horse, néyagh aïs. (49.)

I dismount, ezōbegh. (66.)

Dismount ye, zōbet.

I make the camel lie down, esiggănagh amĕnis.

Make thy camel lie, siggen amĕnis innek.

I drive my horse on, egedémmegh aïsin.

[Note: Zōb in this sense is found in Brosselard; but the Kabáíl and Shilha for it is uguz, ukuz, eggiz. See ged, gōz in 70., and oftener kōz in 99.

Egedemmegh, perhaps (Arab. Qedem) I cause to go in front.

Aïsin, for aïs-ini (see end of 65.), is only a clipt pronunciation.]

63. I go fast, égelegh shik.

I make my horse trot, eshisheriwuēgh aïsin.

I keep back my horse, esamásănagh aïsin.

I make him gallop, etegeriwuēgh aïsin.

I take a ride, ushírgeshagh; adsummorómaragh.

[Note: Eshisheriwuēgh, etegeriwuēgh, seem to show wuēgh as marking the 1st person of a causative verb, when the root ends in au. Shisherau, perhaps, denotes frequentative alternative movement, nearly as sheresherau, to work the pump-handle.

Esámăsan, causative, from amăsan?

Etegeriwūegh (I set loose?) has et to mark present tense. I make the root igherau, it is easy: whence egheraugh, I am easier, yeherowen, easy; iharowen, spacious.

Adsummorómaragh seems to be a causative from a frequentative root mormor. Ad marks present time.]

64. I will go into a boat, erhēgh ogish-n-tóraft [I desire the entering of a boat].

I entered a boat, egĭshagh tóraft.

I get on the sand, tarásănagh taméllelt.

We have got on the sand, urannar-n-akal.

I disembark, tabarbăragh tóraft.

[Note: Tarásănagh (from yarăsan,) he touched? he grazed? Tursar (211.), ran aground.]

65. Do we cross in a boat? nisger is tóraft?

Or have we to go on foot? mēr essi sídaránnanagh?

I cross a river, isgeragh.

I ford a river, nek yer teawent.

Take my horse through the river, kuletāhi aïseni.

[Note: Essi may seem to be the Latin num, an, as is in Delaporte’s Kabáíl.

Isger is izger in Kabáíl, perhaps more correct.

Yer may seem to be for yegh, first person of a verb, so as to mean “I keep the ford” (teawent is a ford); but eyyi, in Barth, means let, leave, being the Kabáíl ejji.

Kulet, plural, from root kul? Compare ikel, he marched: or is t radical?]

66. I pass a town, kayetánnagh.

Shall we sleep in Kabara, or pass it? awak nemendagh e Kábaraten, mer nokaitenit?

I alight (and take quarters) at the house of a certain man, ezubbegh rōr halis iyen.

I climb down, nek azúbbegh.

Mohammed E’ sghīr [probably?] will lodge with El Bakáy, Mohammed eṣṣghīr kodōsen azubbet rōr El Bakáy.

[Note: Ikáyetan, he passed. Compare ikka, 52., and yukaine, 147.

Awak, Latin “utrum?” Mer, “an.”

Imendagh, he lodged? See 58.]

67. I change my dwelling, ehōnagh.

The Tademékket have transferred their encampments at Gundam to Bosebango, Tademekket ijóënit ahónenit rōr Gundam, irhan adedekken Bosebango.

[Note: Yehōn, he encamps? moved his camp? (Ehe, ehan, a tent.) Ijóënit and ahónenit seem two verbs of same tense? enit, marks 3rd pl. fem.

Adedekken = adedeghghen? See 58.]

68. I swim, shāfagh.

Do you understand swimming? ke tezay elíshaf?

[Note: El-ishaf. If el is here the Arabic article, shāf ought to be imported Arabic. Golius has zāf, explicuit alas ac caudam; which easily becomes natavit. Ke tezay = tezayt, it seems. In 89., ezay = esan, he understood.]

69. I dance, dellillagh.

I play, edellagh.

He understands dancing extremely well, issan dellul yulāghen hullen.

[Note: Kab., zullel, to pirouette. In Shilha, adilalan, teaching, is from Arab. dell, a different root.]

70. I spring, tágĕdagh.

I spring over a ditch, agédĕregh átĕras atukkēk.

He jumped down from his camel, egedārit fel tārik. [Fel is upon: down must be in the verb.]

[Note: Tágedagh (also), I fly; iggeḍ, he flew; see 47. Egedārit and agédĕregh are from another verb, igeḍer, or even iḍer, if ag here marks tense. Ider, he came down, as in Kab. iṭer.

Ateras = Ader-as?

Atukkēk, a ditch.]

71. I climb up (a mountain, a tree), tewīnagh (adar, ehíshk).

I limp [sink down?], agōzeagh.

I get down? agōzeagh.

The thief climbed up the house in the night, and dropt into the middle of it, amakărad awen tárashām das ehad, atarăkat dar amásenis.

I fall, nōda(gh) (see 104.), nistrekegh.

He fell, isĕtrek, atarákătet.

I threw down, satarakegh.

[Note: Iwwen, Ghad., he went up; and Kab., thasawint, an eminence. Auen here = iwwen.

Das? some preposition.

Aṭarak, drop; isaṭarak, he threw down, let drop; yet isĕtrek neuter verb.]

72. I trip, stumble, tersellădagh, nek agértătúf.

I slide down, nek abúrzazawerit. [See eborderit in 47.]

I strip my hand of skin, azelébbegh.

I limp, ehiāgagh.

That camel limps with his right foot, amenis wādagh éhiak s aḍar-n-arēl.

[Note: Irsellad, he struck the foot against.

Agégh taṭuf, I have made a catching.

Aḍar-n-arēl, foot of the right.]

73. I sing, nek egananásehak.

Do the Tawárek sing? Imóshăghe igananásehak?

They are very fond of singing, irhánne adigérĕshen tárezēk hullen.

They have their peculiar songs, entenet lan tarezék imánnesen.

Sing me a nice song, auiyāhi asāhak ihōsken; egāhe anaya ihōsken.

[Note: Asĕhak = azĕghak = aghĕzak by transposition; a song, or singing? Also anaya, a song. In nek eganan we must see the participle iganan, canens; but eganan is canunt: for eghannan? the root is Arabic, ghann.

Tarezēk, tarezzek = taghezēk.

Irhánne = irhan, they love; see 33.

Lan, there were? = ellan.

Adigereshen implies igeresh, he recited? Compare gher; and ghered, warble, as Arabic.]

74. I laugh, dāzagh, tedāzagh.

Thou laughest too loud, ke hik tadís lebāset [tu, est tibi risus pravus].

Much laughing is not becoming, tádasit tegēt war tawége.

[Note: Yedez, he laughed (B. M.’s Temght).

Tadīz, tádazit, laughter.

Lebāset must be feminine for lebāsent, from ilabāsen, bad.

Tegēt for tegent, fem., from egen, much. But, in 39, tegēt, thou hast done.

Wége also seems to be a root (compare Arab. wejeh,—qu. spectabilis est) for decuit. Hence fem. tauége; and war inîtúegi, it cannot be, (it will not do).]

75. I smile, asibáksagh.

A smile, tibeksit.

I cry out, egerēgh [egherēgh].

[I] moan, tenétĕkēt, tehénĕfēt.

I weep, halāgh.

Why do you weep? mefel tehālit? mas hālit?

Do not weep, war telhēt.

[Note: Gher (here as in Kab.), is to call, to cry, to read; uniting Hebrew ḳara, call, and Arabic ḳara, read. The ḳ is often found for gh; Hodgson says, wrongly.

Ihāl, he weeps; compare Heb. and Ar. hallel, and Engl. wail. In Delaporte’s Shilha, allan, weeping, isillan, causing to weep; h omitted.]

76. I am silent, esósanagh.

Be silent, sūsin.

[Note: In Kab. sūsim, be silent. Compare Arab. ṣamat, siluit; ṣamm, obturavit, os repressit.]

77. I am sorry, nek ezenesjūmo.

I [?] am vexed, igrawent nisgam.

Do not be vexed, ease your mind [lift up your heart?], sūli ulhinnek.

[Note: Anesgum, or rather anezgum, seems to mean sorrow (as in Kab.); but for the verb nothing nearer appears than Arab. hazan, of which I have thought it an inverted corruption. Nek ezenesjūmo, for nek es enezgūm-o, I (am) in my sorrow?

Igrau-ent, see 60.

Suli, in Kab., lift up, cause to rise.

Ulhi, heart (Kab. uli), Arab. ḳalb, Heb. lib, display the same elements, though in disguise.]

78. I do not dissemble, isákănagh imāni [I show myself].

[He dissembles], war sékĕne imánnis.

You dissemble, tesírmărăday.

I am content, I allow, permit, ekebēlagh. (Arab., Kab.)

79. I trust, efelāsegh.

Confidence, tefĕlist, tifíllas.

He confided (in African Arabic), falash (seems to be the same root).

I am merry, nek ellĕwe.

[Note: Ellewegh, I am merry. Elsewhere, illewen, they were merry. Teslauit, lætificasti. Olewet, happy; olúa, fem. tolúa, wide, spacious; qu. laxus, lagus, liber. Also frequentative, lüelüe, it was let go? See 97.]

80. I pity him, nek egĕras [egĕghas?] tehānit.

I do not pity him, urhas ger [gegh?] tehānit.

Have mercy on me, adenāhi tehānit.

I am angry } } etkāragh, eggesh āhe Eblīs. (Satan has entered me), }

Why are you angry with me? mas ke, tĕjés falē (or felāhi) atkar.

[Note: Teḥānit would recall Heb. and Arab. ḥann.

Eger, ger, perhaps for egegh, I make.

Aden-ahi, spread over me?

Etkār, atkar, should be etkakh, or rather etkaḥ, atkaḥ, but the Tawárek cannot sound ḥ. It is Kab. echchaḥ, Arab. ajjaḥ. But etkar means “full;” Kab. echchur. See 103.

Tejés = tegesh, enters?]

81. He dishonoured him before all the world, tezĕmit dedēsin idĭnet rúrret.

I slight you, tézĕmegh fellek, nek tezémăkay.

[Slight, dishonour], tisĕmīt.

He has dishonoured me, enta tezémăhi.

I fear, eksōdagh.

Do not fear, ur teksōk [teksōd].

Do not tremble, ur termāga.

Thou art impatient, unsteady, ke termādet.

I hide myself, efāragh imāni; bikegh imāni; esíddăkik.

I cover my face with my hands, hăragh idĕmín.

[Note: Tesĕmegh, tezĕmegh. Root, ezem (deficiency, Kab.?). Izem, he slighted; itezem, he slights. D edēs in-, at side of?

Termāga: but terimmek, anxiety (with k), and termādet (with d). In Kab. ergīgi, tremble.

Esiddakik (-kigh? -ghigh?). From sideris (sideghis?), “secretly,” we might lay down sidegh, as the root. But ised eghaf ĕnis, “he hides his head,” gives us simply ised, he hides, and esiddakik, I hide thee.

Idemin, perhaps, is dual, Two cheeks; Barth has idémăwen (139.) for faces, pl.: root udem, cheek, face, Kab.]

82. I take care, ugăsagh.

Beware of that man, ehéwet halis wādagh, agas-n-niet.

He is of a treacherous disposition, erádar (eghádar?).

I do not care, war ekōlagh.

Take care of the luggage, agis ílălen.

[Note: Ehewet = egeweṭ, of 52. “shun.”

Niet? [In Delaporte’s Shilha the word means “even,” même.]

Ikōl, he cares. Compare the Hausa verb kula, to care, in the Rev. Mr. Schön’s vocabulary, and ekull in 104.]

83. I wait for you, ezēdargh fillek.

Wait for him, zedar filles.

———— malărēn?

He is impatient, enta war izēdar.

84. I recall to mind (my friends), nek esimmiktăghēt imaraweni.

I am not thinking at all, war inēhi ábĕlu. (Thought does not find me?)

I remember, nek esimmesúyăkal (?) or kagh (?)

[Note: Iktha, cogitavit, seems to be the Kab. root. Hence imekthi, secum reputavit; and here, isimmikti, the causative.

Imarau-eni, my friends? my sorrows? Elsewhere immerauen, mutual weeping: root, ru, sobbing, Kab. But imidaueni, my friends (Prod. Son); imīdi, a friend.

Esimmesúyakagh, suggests a root, suyak or uyak; but esimmesúyaghak (I remember thee) a root suya. Both are strange to me.]

85. I have forgotten, etuagh.

Thou hast forgotten, tetuat.

Forgetfulness, tatat.

I am accustomed to ——, nek esilmadărak isūl-n-——.

I am accustomed to smoke much, nek eshuaragh almeddak tesesēn taba [cœpi discam haustum tobacci].

I teach you, nek esalmádakay.

[Note: Itu, he forgot, Kab.

Ilmed (Arab. and Heb.), he learned; isilmed, he taught; here, he learned.

Esilmadărak has a syllable too much; read esilmadagh. Then, akisūl or isūl means custom?

Almeddak = Almeddagh, (ut) discam.

Ishuar is for Kab. izwar, he began. So teshuar torau, incipit pariat = parturīt.

Tesēs en taba; én is the prep. “of?”]

86. I know, sánagh.

I do not know, ur essánagh.

Do you not know? ke war tessīnat?

I am puzzled, nek amdéggēg.

87. I understand, egerāhagh.

I have not understood what you said, war egerāhagh meggerīt.

I understand a little Tarkíye, egerāhagh andúrren da Temáshight.

I cannot speak it, war dōbegh assokel enis.

[Note: Egerah, understand thou? So agrūhet, science. It seems to be a pure native root, as isen, he knew.

Meggerīt is explained by Barth as me gerīt = me gherit; or, rather, me teghrit, what thou hast called out. Meggered (meghered) is a harangue. See 29.

Da, not certain Temáshight, as Imóshaghe, for Kab. Temazight, Imózagh.

Assokel; see 25.]

88. I am learning Tarkíye, etátăragh almud en Temáshight [peto doctrinam].

I know the Kurán by heart, ikfāsagh el Kurān; etāfagh.

[Note: Itar, petiit. In Kab. I know only the causative isuthar, petiit, which is common. De Slane, in a Berber (Shilha?) poem has idder and iter; viz. iwellik iddernin, toi que l’on implore (τοῖς σε λισσομένοις?); and win itran, he who wishes (ὁ ζμτῶν).

Ikfas is corrupt Arabic. Ḥafiẓ, حفظ.

Eṭafagh, I have caught or held fast, often has w, as though waṭaf were the root. It is Arab. حطف, whether native or imported. Common in Kab. See another etaf in 208.]

89. Teach me Tefínaghen, agimékkăhe Tefínaghen.

I acquaint, inform you, elárĕghak.

I read, nek raragh [gharagh].

Read, tégĕri [téghĕri].

I have read with the most learned of the Kelissūk, nek égĕrék rōr el fakkíren Kelissūk ezay (esan) tégĕri hullen.

[Note: Agīnek, teach thou?

Ilar, he informed? Ilagh? compare Ar. lagha, locutus fuit.

Ezay, peritus fuit; as appears by comparing this with 68. Esan is isan, scivit, as in 86. The verb should be plural here? Egerek = eghĕregh; and the vowel of the penultimate distinguishes the past tense from gharagh, present tense.]

90. I write, katăbagh. (Arab.)

Written, iktab.

I count, esedanagh.

Counted, isĕdan.

Are these cowries counted, or not? timgel ídagh isédănen, mer war isédănen?

What is the name of this in Tarkíye? wādagh, innagh ismennis se Temáshight?

Your name? isménnek?

91. I pray, umādagh. [From Arab. ʿamad, which degenerated from the idea of confirming into the ecclesiastical baptizing.]

Have you finished your prayer? ke tesýmdet timadénnek?

[Note: Tesymdet belongs to an important root, imĕda, it is finished (36.); imḍa in Delaporte’s Shilha. Barth has ejumádade, (the nights) are passed. Causative, isimda, he ended. Also imende [= imemḍe?], (our food) is finished, gone. See further under 103.]

92. (I) fold (my) hands [fingers], asimmékeris isíkkăden.

Fold ye your hands, simmekeríssit isíkkadenawen.

I fast, ezōmagh. [Arab. ṣōm.]

Are you fasting? ke tazōmet?

93. I have had, once I had, kălā ille. [Kălā, once upon a time; ille, there was? rōri or ghōri seems wanting.]

I have not, war rōr ille [read, war rōri ille].

I have nothing to eat, war iktĕfagh akshegh [non sufficio (quod) edam].

[Note: Kalā, une fois; Kab. thekkilt; Shilha, wal.

Iktefa, seems to be the Arabic 8th form, from kefa, and not to be connected with ikfa, he gave, unless this is itself only a corruption of the Arabic verb.]

94. I add, give more, esewādagh.

Add to me a little, sewadāhi andúrren.

I arrive, wādagh [wāṭagh].

We are arrived, nuat [newāṭ].

(The cold) decreases, efenās.

I lessen, nek afenis-tennet (?).

—— (of fluids), esodébăragh.

[Note: Sewad [sewaṭ] seems to me the causative of iwaṭ, a root common in Kab. Thus iwaṭ accessit; isewaṭ, addidit.

Andurren, a little, combined with madruīn, small, gives a root dru. In Kab., edrus, a little. The s must once have been a pronoun: edrus, a little of it. See also endurret, in 96., for young.]

95. Bring me something, auyohëēt harret.

I bring it to you, waueghakit.

I leave, let, nek ōyagh.

Let him go (walk), eyit érrĕgesh.

[Note: In Kab, awīd, bring to me hither; yūwi, he brought, led.[91] Auyohi must be formed of auwi, bring; āhi, to me. In 96., awe (= yūwi) duxit, for married.

Oyagh is a different verb, imperative.

Eyyi, let, leave; in Kab., ejji.]

96. I set free a slave, sidderfagh ákeli.

A freed slave, ákĕli néllil.

A freedman, adĕrif.

I divorce a woman, ezimmízeagh támate.

I marry, itidíbonagh.

He has divorced his former wife, izímmăze hannīs, tādagh rōris tille [quæ ei erat].

(And) has married a young girl, awe taliad andúrret. (On awe, see 95.)

[Note: Néllil, freed, from alīl, free. A root of very like sound is in 105., and another in 50. Izimiz; see in 81, izem, he dishonoured.

Hannīs, wife, and halis, man, are peculiar to Temght. [Qu. halis, a “fellow;” hannis, “his mate?”]

Taliad, lass; iliad, lad, are very like Arab. welad, son, which in Temght also appears as abarad.]

97. I hold fast, etāfagh.

We take [lay hold of], nuttef.

Catch it, hold it, óttuft. (See 88.)

Hold fast the cord, ātef írriwi.

Let go the cord, selluelūe írriwi.

I let go, selluelūeragh.

[Note: Sellueluer? But see 79.]

98. Pluck off, ekas.

I take off, pluck, ekăsagh.

Raise, take away, [tolle!] atkal.

I carry off, átkalagh.

I put the load on the camel, otāgergh ilălen fel ámĕnis; nek etajejjegh ilălen.

[He heaped things upon him], egag fellas ilălen.

[Note: There are four roots in Kab. with the radicals ks: (1.) Ekkes, aufer, exue; ikkes, exuit. (2.) Eks, pasce (pecus); iksa, pavit; ikes, pascit. (3.) Ikes, pupugit, momordit (serpens). (4.) Eksu, plica; iksa, plicuit; ikessu, plicat. To the 3rd I refer Delaporte’s confregit arbores ventus. I have tried to resolve (2.) and (3.) into vulsit, carpsit. See also iks in 167.; ekos, 213.

Atkal at first seems to be the Arabic thaqal; but Ben Músa spells it with simple k, not ḳ. Yet atkēl, government.

In Ghad. jejāq means laden. We have here a root gag, gak or gagh, meaning to heap or load; frequentative, jejegh. Otāgergh is present tense (for otāgeghagh?), and etajejjegh apparently the frequentative.]

99. I take the load (from the camel), etakōzagh ilălen; ezózebagh ilălen (fel amĕnis).

I put on the (horse’s) saddle, nek ekĕral alakīf; nek esewăragh alakīf.

Put the saddle on, sūar elakīf.

I take the saddle off, ekássagh elakīf. (98.)

[Note: Etakōzagh might seem to mean, “I come down,” but it is here causative: as ezózebagh for esózebagh, because (I suppose) s becomes z through the proximity of the other z. The roots kōz, gōz, zob are named in 62.

Fel (upon) is used both of taking down and putting up.

Ekeralagh? ekeral, gird? In 160. ireled, he girded, which perhaps should be igheled.

Sewar, put on; and et-awaragh, I collect (102.), seem to be akin. But see owar, in 113.]

100. I seek, look for, étăragh. (88.)

What do you look for? ma tetúrret?

Search well, ummagh hullen. (31.)

I entreat, beg, etāragh [another form of the present, for etétăragh?].

101. I send, esōkegh.

I call for, ágaragh [ágheragh?]

Call him, ágĕret [agherēt?]

I show, esekĕnagh. [point out].

Show me the road, sekenāhi abarraka.

I do not show you, nek war esekenaghak.

[Note: Isōka, he sends, is possibly the causative of ika, he passed; fem. tōka.

War esekenaghak. Here, as in 105., the power of war to attract the accus. pron. is neglected. Elsewhere, as in 106., 129, we have the Kabáíl or normal order.]

102. I collect, etawaragh.

I hid [stored up?] etwāragh.

I cover (my face with my hands), haragh.

[We met there?], nemōkas dis.

Where did ye meet him? kawenit ēdagh atamókasem rōris? [Vos, quo loco convenistis ad eum?]

The people gather in one place, idĭnet yemókăsen s edeg íyen.

[Note: Imōkas is the only instance I have observed of s and r interchanging. In Brosselard we read imugger and imigger, convēnit. In Delaporte the g becomes ḳ. There is also in Kabáíl imger, he reaped, and imger, it was thrown; passive, from ger.]

103. The market is full, ewúet yétkar.

The people go asunder, idĭnet íbbedā.

The tribe is scattered, tausit tesímande.

[Note: Elsewhere, asímande, with a torn dress; témminde (the tribe) is extirpated: ezzud ímmende, our provisions are gone. These three suggest that tearing and rending are the essence of a root ímende. But as this word means (the food) is finished, (see 91.), possibly all belong to the root imĕda, 36.]

104. I [we?] salute you, nigerak es sălām.

Salute him, ágĕras es sălām.

I seize your hand, aṭāfagh afōs enik.

I embrace him, ekúllĕghas.

He fell on his neck, and kissed him, yūdar fel erinnis ahāsi timullut.

I embrace his knees, (and) kiss them, nekŏdēgh fel fadénnis, ahāsen e timúllut.

A kiss, tamōlit [tamōlirt: tamōlight?].

I kiss, emólĕragh [emólĕghagh?].

[Note: Ager-as; either “throw salute,” from ger, or “cry out salute,” from gher; aghĕras. See 101.

Ekull, cherish thou? See ekōl in 82. Different are ikel (?), he marched, iggel, he turned aside, igla, he broiled: roots liable to confusion. Also kūlet in 65.

Odēgh, I fall? nōdagh, we fall (71.), war tidu, lest thou fall; if to be so written denote a root. Idu (compare dau, under.) But if tidu is untrustworthy, adar, or rather aṭar, is the root; in Kab. to go down.

Faden (ifaden?) pl. of afōd, knee?

Aha-sen. Aha = Aga of 39?

Imōler (imōlegh), he kisses?]

105. I follow thee, nek elkamăkay.

Follow him, elkemt.

I obey or follow, nek elilal [elilagh].

Does El Khadĭr obey the orders of Alkúttabu? El Khadír elīl Alkúttăbu?

He does not obey him, war ýilkĕmit.

I refuse to submit to thee, nek ugarăghak sérhu.

That tribe has revolted against their chief, tausit tādagh (tindegh) irhēt amanōkal nissen.

[Note: Elkem in Kab. “arrive.” Qu. may ilkem, “pertinuit,” explain the double use?

Serhu, victory, primacy. Yūgar (Shilha and Kab.) “it exceeds,” and so once (I think) in Barth. Thus ugaraghak serhu may seem to mean “supero tibi præstantiam.”

Irhēt. Barth suspects it should be “war irhēt,” loves not. Final t is then useless. May not t be radical, and irhat mean dejecit, excussit?

Amanōkal, chief. Tinmokolen, they invest their chief, 125. Atkēl, government (spelt تكل by Ben Músa). These words, with the term “kél,” seem peculiar to Temáshight.]

106. Help me! dehelāhi.

I help you, edehelaghak.

[Note: Idĕhel, he helped?]

107. Make place [for me], shinkĕshin félle.

108. I honour you, esimgharăghak.

He has not honoured me, warhi isimghar.

[Note: Isimghar (he made great), as in Kab. is from the root meḳḳur, great; the k becoming gh in the causative, as in some other verbs.]

109. I bear witness to you, egehăghak.

Bear me testimony, gehāhi.

I swear, ehādagh [I swore?].

I swear, ohādagh.

I swear falsely, ehādagh-s-bāho.

He swore falsely, yehad-s-bāho.

I make peace between them, etĕnagh tináhăren [I speak goodness? protection?].

[Note: Geh, “testify thou,” shows the root of the Kab. inige(h), a witness; in Shilha also engi.

Tináhărēn is explained by Barth as “protection” and also “goodness.” Combine it with ehĕri, wealth, and perhaps with Arab. kheir, good, since khĭr is common in Kab.]

110. I go to law, esherragh. (Arab.)

————, nek amisten.

I overcome you at law, irnēghak se sheríat.

I am cast in a suit, etiwarnagh; (the money is lost), éhĕri inekshe.

[Note: Irna (Kab.), superavit, irnu, superfuit; two verbs which are hard to keep separate. (Irna in Venture is, il triomphe.) Here we have active and passive, irnēgh, superari, etiwarnagh, superatus sum. See the preliminary remarks.

Inekshe, strictly, I think, “is eaten;” a sort of Niphal passive, from ekshe.]

111. I praise, egeriddagh.

—— (thee?), nek elakádăkay.

I praise God, gŏdēr Mesí [gŏdēgh?].

I promise to you safe conduct; I engage to you my faith, egishĕrak alkawel.

I will not betray (you), war ighadaragh.

I break faith (with thee), nek irkshēdak alkawel.

He has broken faith (with me), enta irkshedāhi alkawel: arzar da alkawel.

[Note: On egerid (egherid?), see 29.

Elakádăkay, from ilakad?

Egisherak, or egishegh-ak? I enter to thee.

Alkawel is corrupt Arabic. Ghadar also is Arabic.

Irkshed seems a mistake for ighshen (a participial form), “deceiving” (see 115.), from Arabic ghesh, decepit.

Arzar: irza, he broke.]

112. I have made him confess by some means or other, nek esleákak estiwit tézar alaretāhi gaway ōkar.

I deny, odelagh.

(I refuse to you?), nek odélakay, odélagh el khēr innek.

I refuse to you, nek endarākay.

I punish you, nek akazábăkay.

He has refused (to) me, indarāhi.

[He refused to me speech concerning it?], indarāhi meggered sirs.

[Note: Yōdel, he denied?

Indar, he refused. So 218.

Azab, seems to be Arab. ʿaḍab, torment: but what is ak before it? Does k replace lost ain?]

113. Pardon me! enshāhi.

I pardon you, enshāghak.

Pardon me, O Lord! e Mesī, takfūt felle.

Ransom him, sókălas téffĕdaut enís.

I wrong you, nek ówaradakay [ówara_n_akay?].

Thou wrongest me, tówaradāhi.

[Note: Insha, he pardoned, recalls Arab. nesa, he forgot.

Takfūt, “thou hast forgiven,” as from akfū. The k is a corruption of ain, from Arabic ʿafu.

Teffedaut, ransom, from Arab. feda.

Sókălas, return (repay) for him. See 25.

Owar, injure thou (?). Towaraṭ, 2nd pers.]

114. I doubt, hesitate, am mistaken, nek amdíggeg.

I am not mistaken as to what I said, nek war amdíggeg tidid, au annēgh.

Sins, pl. ibakkăden.

I commit sin, nek eger [egegh] ebăkeṭ. [Ghad. Bekkăden, sins.]

I am authorised, egelāyegh.

I have been longing for you, ezóweragh.

[Note: Tidid, true? truth?

Au = awwa, that which.

Ezoëragh, from Arab. zōr, violence?]

115. I disturb you, nek ashelánakay.

You disturb me, ke teshledāhi: ke tekesadāhi makăna nawa kannak.

Let me alone, aiyāhi; (trouble me not), war shillāhi.

I tickle, nek akerittegh (témandan).

[Note: Shela, disturb, bustle. See oshel, 55. Akeritti (tickle thou?). In Kab. ekreṭ, rake, scrape. Below, karrauet is torn.]

116. I envy thee, nek munshéghakay.

ʿAbidín envies Bakáy on account of [the Ulíye], ’Abidín emunshagh El Bakáy fel temust innis.

I cheat you, betray you, nek ghadárakay (Arab.), nek ighdáraghak.

Thou hast cheated me, taghdarredāhi.

[Note: Imunshegh, he envied; amōshagh (amonshagh?), envious.

Fel, upon; temust, affair.]

117. I steal, ókăragh. (So Kab.)

Theft, tōkar (and _tékăra_k, below).

A thief, amkarā_d_. (So Kab.)

Thieves have stolen my camel, imakarāden ōkaren amĕnis eni.

The Kel-ulli are expert in stealing, Kel-ulli idábabén dag tékăra_k_.

I seduce (?), nek takáră_s_ak.

That man has seduced the woman (?), halis adagh etákara_s_ tamándant.

[Note: Yūkar, yōkar, he stole, seems to have secondary verbs, yekarad, yekarak, yekaras.

Tamandant = tamattut of Kab.? The form does not seem to recur.

Ikaras in the Prodig. S. is used for igharas, he slaughtered.]

118. I take vengeance, nek azālagh eráni.

Vengeance is sweet, tamăzilt-n-era tazēd.

He has revenged on them the blood of his father, izel dassen áshĕni-n-shís.

I beat you, nek wātak.

He beat him, till the blood came out, yawat, har tegmad áshen.

[Note: Erā, the debt of blood. Azal was at first written by Barth as with ص. I suspect it is here سال, and means demand. Zal is of many roots in Kab.

Azēd, azīd, sweet.

Áshĕni, blood, is nearly as in Hausa. In Kab. we find idemmin, as if Arabic pl.

Shi or ti, father.

Yawat, “he beat,” is the root, as in Kab. Tegmad (with adverbial d final), from igem, he went out; Temght, not Kab.]

119. I imprison, ergellagh (awādagh iyen).

A prison, ehe-n-errĕgal.

I put in chains, egegh ásĕsar dar erinnis [I do a chain on his neck].

I put a waistchain on his back, a handcuff on his hands, gegh teshim dar darannis, gegh tiyat dar afasánnis.

[Note: Irĕgel, he imprisoned?

Erī, neck (in Kab.); fel erinnis, on his neck (Prodig. Son). Dar (= daffir, back? see the prepositions). Ifasan, hands. I infer that ásĕsar is a collar or neckband, teshim, a waistchain, tiyat, a handcuff.]

120. I circumcise, nek emánkăden, (particip.)

Circumcised, imankad, pl. imankăden.

I castrate, nek emeleägh.

121. I wound somebody, sabáyăsagh awādem.

He is wounded, abōyis (?)

Wounded, anasbāyas.

[Note: From 129., buyis (or aboyis?), a wound. The causative verb is sabayas, wound thou; the passive (or Niphal), inebuyis, he was wounded. Also anasbāyas (particip.), wounded.

Awādem, from Heb. and Arab. adam, man.]

122. I box the ear, asíttegh.

I slap the face, edebarāhagh.

I kick, stamp with the foot, terséllădagh.

I strike with the knee, nek tesmen kássădagh.

I give a foil, nek esíllăras [esíllăghas].

[Note: Ibarāh, he slapped? (Ibarāgh, he treated insolently?) See Abărāgh in 138.]

123. I wrangle, nek táyĕragh shélkĭkān.

I cut (off) his head, nek tesúggŏrast [tesúggŏgh-as-t].

Strangle thou (him), orëa-s.

I strangle (him), nek oréägh-as.

[Note: Isugg, he cut off?

Orëa, strangle, may be compared with eri, neck, Kab. and in 119.]

124. I go to war, iggelēgh dagh égĕhen. [Egehen, an inroad, or military expedition.]

The people gather, idĭnet tidauen.

They intend an expedition, yebōken égĕhen.

They deliberate, emsākan mēden.

[Note 124, 125.: Igĕle, he went or set off, seems to me the same root as tekĕli, starting setting off, which in Kab. is tikli or thikli. I ventured to propose writing the verb ikĕli (see 232.), and regarded sikel (travel) as its causative (viz. cause to go, i.e. make the beasts start); as Arab. sūḳ. But Barth insists that igĕle is necessarily sounded with g, and tekkĕli, sikkel with k.

Idĭnet; Arab. dunia, world? The word pervades North Africa.

Emsākan seems to have m as a reciprocal form.

Mēden, men, as in Kab.]

125. They are about to start, yebōken tékĕli.

The expedition takes horse, égĕhen írkeb. (Arab.)

They invest their chief, tinmókolen amanōkal nissen.

The expedition left, egĕhen égĕle.

We shall fight, adeneknés. [Eknās, battle.]

[Note: Ibōki is clearly used just as in Kab. ibgha, he will, he is about, he means; and seems to be the same word. Yet the latter is identical with Arab. bagha, decuit, from which I think it is borrowed. See 125.

Inmōkel for Imnōkel? See 105.]

126. The expedition attacked, egĕhen óhak.

They fell upon the cattle, ehōkan ishítan.

They plunder the tents, ásfeken ihánnan.

They take away everything, atáfen auay ilādihen _d_er rurret (they seize whatever (is) there of the whole.)

They take the male and female slaves, ígfălen íkĕlan e tikélăten.

[Note: Ohak, ohag, in Temght, are the root awagh of Kab., but take a stronger sense. awagh is “sume,” but ohag, “cape, rape.”

Ehōkan in 127. is óhăgen; but perhaps they differ in tense.

Asfeken, I conjecture, should be asfeghen, they empty; from fagh. See 174.

Igfal may seem to be the same word as ikfel, he ransacked. 130.]

127. They lead away the horses, wottan íyesan. [They bring up? See iwaṭ in 94.]

They drive away the cows, óhăgen iwan.

—— the woolly sheep, óhăgen tikíndemén.

—— the (hairy) sheep, óhăgen tíhatēn.

—— the goats, óhăgen ulli.

[Note: Tihatēn seems to be the same word as tighaten, goats, from taghat, she-goat, in Kab. Barth also has tarat (= taghat), she- goat; yet he is sure that tihatēn means (hairy) sheep; and that ulli (which in Kab. is a flock of sheep or goats) is the Temght plural for goats. In 137. ulli is sheep (?). [There is no doubt that ulli comprises occasionally both sheep and goats.—B.]]

128. There was nothing but weeping of the women and children, war akímu har tidĕdēn e iliáden immerauen dag timshagh. [N.B. e, and; as 126. 130.]

They fought hard, úsăsan ágăzar.

They would not flee, war ebōkan égewet. (52.)

[Note: Akimu is from iḳīm, it rested or remained (41.); also, it remained over. Har, except.

Immerau, reciprocal verb, from iru, he sobbed; immerauen, they sobbed mutually.

Agĕzar, war. Usăsan (perhaps), “they made obstinate;” Ar. ʿasa; which might generate a causative verb, isasa. But for the Arabic root, we have in Kab. azzay, heavy. See azúen in 150.]

129. They vanquished them only by numbers, éntenet war tanárnen har s egōd.

Died, who died, amūt, awa amūt.

Was wounded, who was wounded, égeshēn búyĭsen, awa būyis.

Was speared, who was speared, égeshēn tídik, awa gíshen.

Was smitten, who was smitten, égeshēn tíwit awa gíshen.

The whole tribe was extirpated, tausit ikétĕnes témminde. (91.)

Except a few lads who were absent, asel harret ilíaden, war hadarīn.

There was not one who was not wounded, war tílle dakhsen ĕrē war nebūyis.

[Note: War tan-arnen. The negative war attracts the pron. accus. tan (them). Arnen, they overcame, as in Kab.

Egōd, multitude, as in Shilha yeggūt, it was numerous.

Egishen seems to come from egish, enter or pierce. (So egishāhi terjadauten, cup me behind the ear, i.e. pierce to me the back-head.) Idak, he pierced with a spear, Heb. daḳar; Ar. daḳḳ wat, _i_he struck, smote. Hence tidik and tiwit, feminine nouns.

Erē ... qu. war-erē, ne-pas? So Kab.]

130. Men were broken and crushed, idĭnet arzan e dígdĕgen.

They ransacked their villages, atíkfĕlan emazāghe nissen.

They took it and went away with it, eluent, éngĕlen dĕris.

The enemy despaired, íshĭnge aráhăgén.

I despair, nek eheráhăragh.

The whole town burns, aghĕrim ikétĕnes irrar. (170.)

They fled into the forest, imár rasan ígeshen ehíshkan. [They were broken, and entered the bushes.]

I flee, nek arzēgh. [I am broken?]

They make a stand, ibdĕdan. (41.)

[Note: Irza, he broke; also, he was broken; but for the passive we seem presently to find imarraz; in Kabáíl imrez and irrez. Idigdeg or idiggid, he crushed; frequentative. Compare Heb. daḳaḳ, Ar. daḳḳ, to pound, &c.

Itikfel, present tense from Ikfel? See Igfal, in 126.

Amazāghe. Compare Timshagh, in 128.

Yelu, he took? (not again.)

Ingel, Niph. from igĕle? (not again). But inghel, it gushed out; qu. enghĕlen, eruperunt?

Irahagh, he despaired. Ehe initial, marking present, is aï of Kabáíl.]

131. They gather, isártăyen har emókăsan. [They caused to join, until they assembled mutually.]

Their chief addressed them, emegered dassen amanōkal nissen. (29.)

[Note: Irtay (neuter verb), it joined; isertay (active), he joined; imirtayen(things), mixed.]

132. He exhorted them to defend their women, innăsen hawánim auādagh akawen igeráwen tídĕdēn ennawen. [He said to them ... that (?) to you they set free your women.]

And your children, ezafnet d íliaden nawen.

[Note: Izaf, naked; izafnet, they (fem.) are naked?

Igerauen, they deliver, set free? rather, egherauen, “laxant.” See 63.]

133. That you may not get a bad name amongst men (?) ámehak wásăsen tésĕlim dar mēden.

Up! and let us fight till we penetrate to their tents, awar hawenjen har tasne ehanne nassen.

[Note: Amehak (ameghagh, anquisivi, 31.).

Wásăsen. See usăsan, 128; also tewĭsit, tribute.

Tesilim, audistis.

Ihannen, tents.]

134. Till we fight them at their very tents, har dirsen tirteyam dar ehenne nessen.

Till you drive out their women, tesiffem tídedēn nissen.

Take as hostages their children, termissen arrásăsen _al_roren nissen.

Their children are your prey, ilíaden nissen ewunawen.

[Note: Tirteyam, jungamini. See 131.

Tesiffem, exire faciatis? See ifay, exiit, 141.

Termissem, prehendatis. Irmes, prehendit, as in Ghadámsi.]

135. They raise the war-cry, esaraurawen.

They beat their shields, etedérzen érehe [ághĕre] nissen.

[Note: Nek esraurawegh, I break through, should be ezraurau-egh, 190. 136. Isaraurau, he shouted, may be frequentative causative from ru, to sob, Kab. (128.)

Iderez, he rattled?]

136. They form a line, égen ăfōd.

They make an assault, óshĕlen insírsen.

They have surrounded them, raleénten, kŭbēn falássen.

They break through them, ibelaggénten, azraurawénten.

[Note: Afōd, the knee! Egen, see 39.

Oshĕlen, they hurried, 55.

Insirsen, they made a descent? Kab. ires, he went down; sirs, bring down.

Raleyen, from iralay, he surrounded: whence terlaite, around.

Kubē, form a circle? Compare ḳubba (Heb. and Arab.), a (vaulted) sleeping chamber, an arch.

Fal-assen, against them.

Ibelag, pervasit? (Ar. belagh, pervenit). Azraurau, freq. to split (190.), from irza (130.).]

137. They have dispersed, ábbĕdén.

These were broken and those were broken, arzen wuīn, arzen wuīn.

They fled like hares, egéwuaden shynd égewat átek temarruëlt [instar fugæ (quam) præterit? lepus].

Like the sheep or goats before the wolf, shynd ulli ishāk ebak [instar gregis (quam) invadit lupus].

[Note: Abbeden, read abbeṭen, or abbeden. Kab. ibtu, divisit.

Shynd, in Kab. and Shilha, zund, zun, instar.

Egewuad, egewat, see 52.

Temarruelt, a hare, from imerewel, run away (Hodgson’s Kab.), which is from irwel, he fled; Arabic, rahhel.

Ebak or ebēg, a jackal.

Ishāk, invadit? Afterwards (220.) ishek, “(the lion) attacks.” Compare shik, quick; Kab. zik.]

138. They are both afraid, éntĕnet aneméttesen ingarmanissen.

Let the proud champions fight, ayet inasbarāghen ademánghan.

(Let) the champions step forth, síggemet étid inasbarāghen.

(One) champion the son of Naber (Nabegha), anesbarāgh ineg en Nabegh.

And (the other) champion the son of Agwi, d anesbarāgh ineg el Agwi.

[Note: Imettes, he frightened? (Not again.)

Ingarmanissen, inter se? In Kab., gar, between; also gaigar; and gaigarasan, inter se.

Ayet, let ye, 95.

Abărāgh, proud; tebarōghit, opulence; anesbărōgh, man of wealth and grandeur. In Venture, ūbĭlāgh, bien, richesse.

Ademánghan, subjunctive. Ingha, he killed; imangha, he killed mutually, i.e. he fought.

Siggemet, exire facite. Igem, exiit, 118.

Etid, hither? [Etid, (the cold) increases.]

Ineg or inek, son;—only in Temght?]

139. Their countenances are as the countenances of lions, idemawen nissen shynd idemawen éheran.

Who are about to spring on their prey, ainemeharnănīn abōkan ademókăsen.

They fight hand to hand, amáwăten.

The son of Agwi has cut him through the left shoulder, ineg el Agwi istak sers gerē dézar wa-n-téshĭlgēn.

[Note: Udem, cheek, in Venture; face, in Kab. generally; pl. udemin. It is also aḳădūm in Kab., which suggests Heb. and Arab, ḳedem, front, as akin. See 81.

Eher, lion, is afur in Ghad.

Iharna seems to mean “he crouched,” see 22; although Barth has it otherwise in 222: meharnan, particip.

Aina, article or relative plural?

Ademókasen, occurrant (to encounter). Ad marks subjunctive, as in ademanghan, 138.

Iwat, he struck: imawat, he struck reciprocally.

Istak, has gashed? has inflicted? Arab. 8th form of sūḳ, impulit?

Sers, on him? So in Kab.—Delaporte, &c.

Gerē, between? Kab. gar (or, a wound? Arab, jurhh).

Dézar, collar bone? or, ezar? vein.

Wa-n-téshilgēn, which (is) of the left.]

140. He parried that blow, úhag arasset.

(They encounter;) their swords are broken, tamókasen, tikabawen erzĕmet.

They throw the spears, anemiggĕren s alăghen.

I throw the spear, nek egāragh alăghe.

One and the other throw it, igart wuay, igart wuay.

This pierced him and that pierced him, idakt wuay, idakt wuay.

[Note: Uhag, he caught, 126.

Arasset? before (him)? See 238.

Tákŏba, sword, as in Hausa.

Erzemet = Erzenet, 3rd fem. pl.

Iger, he threw; igār, he throws, inemigger, he throws reciprocally; neuter verb: hence s, with the spear.]

141. Both of them are wounded, asen enissen ansabayāsen.

The blood gushes from their wounds like a torrent, ingay áshĕni dar búyĭsen nissen ifay shynd enji [it comes out like, &c.].

[Note: Asen enissen, two of them.

Ingay, gushes, engi or enji, a torrent, must be akin. In Kab. inghel, it gushed; see 174.

Ifay, it comes out, replaces the Kab. ifagh (see 174.): hence, tufay, (the sun) comes out; tufīt, diarrhœa; ofayen, effunduntur (grandines).]

142. (They) lead them from the place, itkellénten dihen anemanghan [they cause-them-to quit where they have fought mutually].

They bind up their wounds, etellénten ibúyĭsen nissen.

They put to them remedies, egenassen isĕfrā.

They die, amūten.

[Note: Ikelli, he caused to quit? see 124. The form reminds one of Arabic.

Ittal, he swathed, wrapped, folded, wound up (so Kab.). Compare Arab. fetel: whence iftel, ittel?]

143. They drive them back, yékĕnten, isokalénten.

They have extirpated [crushed?] their tribe, irzan terērt nissen.

I lay ambush, nek estĕdaf.

They have razed the whole town to the ground, irzan ághĕrim ikétĕnes har amós shynd ákal.

[Note: Yéken, they pass? (cause to pass).

Isókal, see 25.

Terērt, tribe: also, a cup! (Is a tribe Ṭerīght = Ṭarīḳet?)

Estédaf, Arab. 8th form? Esdef, obscura fuit nox, Golius.

Aghĕrim, town. Ikétĕnes, all of it.— [Some of it,—or, much of it, one might have judged. But Barth is positive and consistent.]

Har amós, until it becomes?]

144. I draw my sword from the scabbard, erkăbagh takobāni dagar titar.

I throw down the scabbard, asíndaragh titar.

I replace the sword in its case, esókălagh tákŏba dag titar ennis.

I draw the arrow (at him?), erkábăgh-as essim.

I let fly the arrow, egeragh s essim (I throw with the arrow).

I replace the arrow in the quiver, esókălagh essim dag tatánghot.

[Note: Irkeb, evulsit, is native (180.): see 125. for the very different Arabic.

Dagar, dag; read dagh.

Isindar, he threw down? Yet indar, he refused (112.), and ennādir, often. Rather asindaragh is for asintarakgh, from root iṭarak, he fell (71.); or for asintaragh, from iṭar, he went down, which is Temght as well as Kabáíl.]

145. I load the gun, tasáksagh el barūde.

Is the gun loaded or not? el barūde asíksek? mer war asíksek?

The left barrel is loaded, éman teshílge tezéksak.

The right barrel is not loaded, éman arēl war ezéksak; or, war teha harret [there is not anything]; or, war ekémăret.

[Note: Tasaksagh for tasaksakgh.

Zéksak, careless for seksak? root saksak, cram, press. Comp. Greek, σαγ.

Teshílge, differently accented in 139. 146.

Arēl, the right. (These two words differ from the Kab.) Arīl-n-eshel is the noon of day, i.e. the upright?

Ekémăret is filled? It seems to me an Arabic feminine form, corrupt for ʿamaret, which Delaporte uses.]

146. Give me a little powder for the eye of the gun, ikfāhe égil gíak, dag tēt-n-el barūd.

I fire the gun, sínkăragh el barūd.

I hit, wātagh.

He has hit him(?) just under the left eye, wātagh s el barūd dag tagūmast-n-tét tan téshĭlgēn.

[Note: Égil, powder (in the vocabulary).

Giak, a little?

Sinkar, cause to rise? (cock the gun?) Inkar, he arose; 41.

Tagūmast, a tooth? [So, it seems, in Barth’s vocab.] Tughmas in Kab. Qu. He hit me in the left eye-tooth?

Tan, fem. demonst. = tinni of Kab. Elsewhere, tēn and tindagh, illa.]

147. The ball did not enter him, (but) passed over his head, war tiggisht tesawe, toke eraf [eghaf] enis; ukaine tezáwaten gínnĭge eraf enis.

He has not aimed well, war asíkĕne és innémehel; war esnámehel; war ésín esinnémĕhel. (See 172. 195.)

He does not know how to aim, war esín asíkken.

[Note: Toke, 52; ukaine, 66.

Eraf = eghaf (or ikhf), head.

Gínnĭge, above, from Kab. ennig, amplius, with Kab. prep. g, in. In Kab. also sennig, aloft. In Shilha, īgi.

Isíkkĕne, he points, aims.

Mehel? wait, expect, Kab. Elsewhere anímmĕhel, operæ pretium.]

148. His arm trembled, afōs enis ishikátkat. (His hand.)

The ball has swerved, tisáwaten akúrret.

[Note: Ishikátkat, trembled; but shekántat, shiver.

Tisawaten, plural? Akurret = akurrent, also plur.? Compare akérăren, round.]

149. I trade, asíttĕgagh.

I am not a merchant, war estéjjagh.

I exchange, éstĕgagh; meséttegh.

I barter, simískălagh.

[Note: Isitteg and istejja must be variations of one verb. They remind us of Arabic tājir, merchant. Meséttegh, unless particip., is a reciprocal verb.

Simiskal, complicated form, from ikkal (iḳḳal), he turned?]

150. I buy, nāzagh.

Thou hast bought dear, tāzet azúen.

—— cheap, indeed! tāzet erakēsen, beshōr!

I provide myself with (store up) millet (corn), esātagh énĕli (alun).

All the Arabs of Ázawád buy their guinea-corn in Timbúktu, Arăben-n-Azawagh iketenessen ikāten énĕli dak Timbýtku.

[Note: Ināz he buys; inz, he bought?

Tāzet, for tanzet? This shows the root of izinz, he sold, in Kab.

Erakēs is Arab. rakhīs, cheap. Elsewhere Barth has ibkhas, cheap.

Isat, he stores up?

Azúen, dear; also hard (meat). Kab. azza, to be heavy.

Ikāt, he measures? 193.]

151. I sell, eshinshēgh (= ezinzēgh).

Sell me your horse, shinshāhi aïs innak.

I do not sell my horse, war shinshēgh ais in [= ais eni].

I wish to sell something, irhēgh adĕshinsh [adĕshinshagh] harret.

152. I borrow [roṭolegh?].

Lend me, sirdelāhi.

I lend you, esirdelaghak.

I have from you money on loan, nek ehánătay esirdalínnek.

You have from me —, ke ehánkay esirdál eni.

He has from him —, enta ehant esirdal enís.

[Note: Roṭel, in Arab. to weigh, is in Kab. lend or borrow.

Ehanat-ayi, sunt mihi? (fem. pl.?)

Ehan-kay, sunt tibi (masc. pl.?)

Isirdalen, may be pl. “loans.”]

153. His debt is large, amárwas enís ĕgēn.

I have a trade debt with you (I am in debt to you), nek ehánătay amárwas innek.

Return me what I have lent you, sokelāhi awāhak ismarwásagh. [Redde mihi quod tibi commodavi.]

[Note: Amarwas, a debt, is also Kab., for I find it in Luke, vii. 41., though not in Brosselard. Ismarwas, he lent (a thing).]

154. I begin, sheshwāragh.

—— asíntagh.

I have begun copying the book, asíntagh asăkal el kitáb.

He begins an harangue, ísint méggered.

[Note: Ishashwar, frequentative; from Kab. izwar. So ishwar, 85.

Isint, he begins (not Kab.), strangely like in sound to isimda, he ended. Since the latter is causative (from imḍa, imĕda), isint may denote a root int, cœptum est. Compare indi, not yet; end (in composition), next; in Kab. neṭ or neḍ, alter. In Ben Músa’s Temght, nedin, next to me.]

155. I finish, end, simdegh.

He has finished reading the Kurán, isimde (or yirtem) el Kurán.

(And) celebrates the day, ashel egel elyulímat. (Arab. walīmat, epulum.)

My salutes to you for having finished the reading of the Kurán, ulímĕtun ujíbĕtun.

It is finished, yímmĕder [yimĕda].

[Note: Imḍa, see 91.

Yirtem, he completed? (Arab. confregit)

Egel = aril, noon? (Aghel may be the true spelling.)]

156. Repeat, ólis ádak [adagh] sōril.

Repeat this verse, ólis aghas (or smālis aghas) téghărēn.

Until you know it by heart, har tílmĕdak [tílmĕdat?]

[Note: Oril = Ar. aḳl, intellect? So we have arēl, he thinks (223.), for ʿaqal. Adak = adagh, this.

Olis means “repeat thou.” So in Prod. Son, nolis, we have repeated; tulis, (adverbially) again.

Smālis and aghas need fuller explanation.]

157. I fasten, ékanagh.

Are the camels picketed, or not? immĕnās ikerāfen, mer war ikerāfen? (43.)

Shall I tie the horse or loosen (him)? agiagh aïs, mer aregh? [Shall I do the horse, or undo him?]

Let him eat that fine herbage, áyit adíkshe téshe tindegh tahōsket.

Set (ye) the horses free, símbarit íyesan.

I set free, asímbaragh.

[Note: Igan, Kab., he tied, fastened.

Agiagh is pres. or fut. of iga, 39.

Irra means “to shut” in Kab., but “to loosen and open” in Temght. Two verbs seem to be confused, namely, Ghad. efer, shut thou, Temght, eher, which represents Kab. err, related perhaps to Shilha iwerri, he returned (w is the r of Ghádamsi?), Kab. irra, he brought back, came back: but Ghad. er, loosen thou, which is Temght ar or ur; connected perhaps with eheru, egheru, loose. See 63.

Teshe = Kab. teje, grass, &c.

Isímbara, he set free. See 54.]

158. Shut the door, sókel tefálwat.

Open the door, arīd tefálwat.

I open the door, ūregh tefálwat.

I cover, ushikámbashagh.

[Note: Tefálwat = tafurt of Ghad. = tawurt of Kab.

Sokel, i.e. turn the door; as in Kab. err turn, for shut. It is strangely like Arab. sekker el bāb.]

159. Lock ye up, agfeltet.

I lock up, agfeltagh.

I knock at the door, edágakagh tefálwat.

[Note: Agfelt seems to be a corruption of Arabic ḳofl, a lock. The final t is anomalous.

Daḳak is Hebrew and Arab. daḳaḳ.]

160. I put on [change?] my shirt, insákalagh rishabāni.

I reverse my shirt, abiregwalegh rishabāni.

I gird my loins, ehereldegh bessa; egebessagh.

[Note: Ireled, he girded. Aralād, a circuit fence (a girding). In Kab. aghalād, a city wall. A simpler root is iralay; see 136.

Ehe- and ege- mark present tense, as aï of Kab. In fact we have ahi in 166.

Bessa, waist? Kab. ames, middle. See amos, 143.]

161. I put on fine clothes, elāsagh temálsătēn ihōskătnēn.

The Tawárek everywhere, in their encampments (tentoria sua) put on their worst clothing, Imōshagh kodihén ehánan nissen sassáharen áshelróhĕra annĕsen.

I assume all my weapons, isdawagh tazólinin ikétenes.

[Note: Elis clothing (of gun); isilse, man’s dress; ilās, he dressed himself, put on; temalsat, garment. This root is also Kab., where it is apt to be confused with other roots,—illes, he touched; illes, he sheared sheep; which I have not found in Barth. “A fleece” combines the ideas of shearing and clothing.

Ihōskatnēn is fem. pl. from ihōsken (a participial form), handsome.

Isdau, he collected, from idau, it was collected: whence tidauen, they congregate; amīdi, a friend. In Kab. this root is replaced by idukkel, whence also amdukkel, a friend; isdukkel, he collected.

Tazōli, iron, weapon; from Kab. wezzāl, iron. Root, gzl, to cut, &c.]

162. I sling on my sword, shélăgagh takobāni.

I (we?) lay down arms, nekes tazólinin. (98.)

I undress, nekes rishabāni. (We take off my shirt?)

[Note: Ishelag, he put over the left shoulder? Teshilge, the left.]

163. I wash, sáradagh.

Washed (not new), arīd.

[It is washed, ired.]

I wash my face, rádebagh ídemín.

I wash my hands, rássemagh ifassin.

I wring out the water from my shirt, zymmogh rishabāni.

[Note: Ired, sired, are also Kab.

Irādeb, he bathes with the hand?

Irāsem, he besprinkles? pours upon? Kab. has ireshshu for this; but so Barth, reshresh, rain-drops.]

164. I dry my shirt, básăragh rishabāni.

My shirt is not yet dried, rishabāni indi tibsărit.

I hang in the air, nekes orĕkagh ígetan har tejmat innikkāl, or abelánbak [I hang (it) flying, until the moisture comes out?].

[Note: Ibsar, he dried, or was dry?

Tibsarit seems to have Arab fem. termination? (ikiu in Kab.)

Nek esoregagh? I hang up?

Igetan, poles? igeṭan, flying.

Tejmat = tegmat, with Arab. fem. termination. See igem, 138. 118.

Innikkāl, abelánbak, moisture?]

165. I cover, ushikámbashagh. (See 158.)

Shave my head, sarsāhi eraf in [eghaf ini].

I shave (myself?), erarsegh.

I clean, tekárkăragh.

Clean this, aferit den, amīs.

I look into the glass, sággehagh awánin der tísit.

[Note: Sars, shave thou; ars, be thou shaved?

Ikárkar, be cleansed?]

166. I mend, nekānagh (nek ganagh? 157.).

I will go to the blacksmith, irhēgh tíkaut-n-ēnhad (volo profectionem fabri?)

That he may mend what is spoiled in my gun, ahíyeken away íkhsheden dagh el barūdin.

[Note: Ēnhad, compare Arabic hhadīd iron.

Away ikhsheden, τὸ φθαρὲν, article and participle. Ikhshed, it is spoiled, nemakhshad, wasteful, in “Prodigal Son.”]

167. I cook, boil, esangnegh.

Well boiled, ripe, yignān.

Not sufficiently done, ur ignān.

Boil water for me, íksahe áman.

I broil, nek ekánafagh.

Roasted meat, ísan nékănaf.

[Note: Ingne, it is cooked, fem. tingne, partic. ignān. Perhaps the true spelling then is igne, and causative isagne. In Sídi Ibrahím (Shilha) I find isenu, he cooked.

Iks, boil thou. Compare ekōs, hot; akūs, a dish. Also 98.

Iknef is also Kab.

Isan = aisūm = aksum, meat.]

168. Make a fire, awet éfeü.

I make a fire, awetagh éfeü.

I kindle the fire, sáhedagh éfeü, akenásseragh éfeü.

Kindle the fire, sóhad éfeü.

[Note: Awet, make, build, arrange. In Shilha, yegat, he placed.

Sóhad, stir thou?

Akenassaragh is a compound verb, from ken, make, and iseragh, he burnt, which is shortened to iserr in Barth. See 170.]

169. That it may not go out, war etémmekatit.

I put out the fire, nek ismákket éfeü.

The fire is going out, éfeü tísmăket; éfeü war ikenásmăket; ákkenes asísmăken éfeü.

The fire has gone out, éfeü temmūt.

The fire revives, éfeü helígle.

[Note: Imekat, it is extinguished?

Ismakket, he extinguishes?

Ikenasmăket, compounded with ken, make.

Asísmaken has no final radical t.

Helígle = ahiligle, present tense, from iligle, it revived?]

170. Light the candle for me, sokāhi téfetelt.

I light the candle, sekōgh téfetelt.

I burn, nek nesérragh.

You have burnt your shirt, ke teserret rishāb innek.

[Note: Esōkegh, I send, in 101. Yet here sok, light thou, and sekōgh.

Iserra, or iserragh, is causative, from irrar or iragh, it was burnt; Kab. iragh, ihhragh, identical with Arab. hharak.

Neserragh, nirzagh, with n superfluous, is an anomaly not rare in Barth, apparently from the perplexity introduced from Arabic, where n initial vacillates in sense between 1st pers. sing. and 1st pers. plural.]

171. I break, destroy, nek nirzagh, nek edíggidagh.

Broken, irzar [irza?].

[Note: Idiggid, he smashed! See Dagak in 159.]

172. I throw, nek asánahel.

I threw it on the ground, and crushed it with my foot, satárakegh dar akal adarábăragh.

[Note: Asanahel and esnámehel of 147., have something in common.

Isaṭarak, see 71.

Erāber, (the horse) kicks, 216.

Irbar, (the river horse) upset (the boat),—qu. stamped on? crushed? Then ad marks subjunctive, and adarábăragh = (ut) confringam.]

173. I cut, nek nékkĕtas.

Mince the meat for me, akelisāhi ísan.

I cut a pen, ekárădagh.

—— tekárkăragh (but 165.).

I slit a pen, shoféfaragh ēm aránibin; suttékĕragh [I scrape?]

Catch thou (what is thrown), ekbel.

I catch, ekbēlagh. [Ar. Receive, as in 78.]

[Note: Ekkĕtas, cut (189.); ikarad, he cut (a pen?). Heb. karat.

Em, the mouth (nib?).]

174. I fill with water, atkăragh s’ áman.

You have filled this cup, tétkărat terērt.

Till it runs over, har titfak.

I pour it out, nek esáttĕfit.

I empty, esíngălagh [esingh-].

[Note: Itkar = Kab. ichchur.

Titfak = titfagh? Yet for iffagh (it came out, Kab.) we had ifay, 141. Also efōket, fem. tefōket, present tense (207.), it comes forth. Below, titfar, (the boat) leaks; where r shows gh to be the true spelling, as in Kab. See Ásfĕken, 126.

Esáttefit, see 209.

Isingal, read isinghal, causative, from inghel, it gushed. Sangralagh should be sanghalagh.]

175. I upset it, subumbéägh-at. (44.)

I scoop water, elkawagh áman.

I draw, nek tesheresherawen aran. (63.)

I water the garden, sáswagh eshíkkărash; sángralagh áman der eshíkkărash. (186.)

I give to drink, esiswēgh.

Give the horse to drink, sissu aïs se beléas.

[Note: Elkau (Kab. elḳay, deep; hence telak, deep channel; telkayat, (the boat) founders. But this root is probably different.]

176. I go to fetch water, eshárrăgagh áman.

The water-carriers, imshárrŏgen.

Let us pitch the tent, nektar. (?)

I pitch the tent, nek takanegh ehan. [I fasten or fix? 157.]

I drive in the pegs, tetaităyagh.

[Note: Isharrag, see 63.

Itaitay, he drove in pegs; he pricked (as a scorpion).]

177. I draw the ends of the leather covering of the tent, tareréägh tísĕdas.

I draw the ropes of the tent, tareréäs eréwiyen éhen (he tightens to it?).

I spread the carpet in the tent, nek fātagh der éhen: úwetagh tisíftak.

[Note: Oreä (root?), tighten; oreäs, strangle him; oreäghas, I strangle him; tarereägh, (frequent) I tighten.

Ifta, he spread; corrupt Arabic, from fatahh. In tisíftak the lost ح reappears as final k. Ifter, mat, for iftahh, and tesuftakht, carpet, in 226, 227.

Úwetagh, I arrange; see 168.]

178. I hang up the dishes, nek sélik íkesan.

—— the waterskin, the saddle, edid, elakĭf.

I take down the tent, bassëagh éhen.

Take down your tents, ébsiet ehennanawen.

These slaves work hard, íkĕlan idagh arelēnan egēn [aghelēnan].

Work (subst.), árălay [ághălay].

[Note: Sélik, for seliḳgh? Sídi Ibrahím (in Shilha) uses Arabic ʿalliḳ for “hang up:” hence, perhaps, seliḳ as a causative.

Ebsĭ, ebsih, take down? Another verb is_ besay_, vomit.

Arălay, work; arelēnan, they work. Nek áralūn, I sow (a field), seems to be aghalun; root, aghalay. But iralay, he surrounded, 136.]

179. I dress (?) a goat, agerassăragh tāghat.

I draw back his neck, semelwagh-as.

I cut his throat, agerássagh-as.

I skin him, óshegh-at.

[Note: Igharsa, he cut the throat (Shilha); agharās, or emgharās, a butcher, Ghad. But Venture gives aghzār for butcher, which points out a relation to Arab. jezzār. Observe that agharās is “a road” in Delaporte’s Kab. and Ibrahím’s Shilha. [I suspect that agerássaragh should be agherásagh-ak, I butcher for thee.]

Semelluagh would seem related to emelëagh, I castrate (120.), if the sense agreed better.

Oshe, skin thou, is for oze; in Kab. uz or azu.]

180. I shear a fleece, nek téliak télsak.

I pluck the bird, rákabagh tiságădēn. [I tear off the feathers.] (144.)

He wrested it from me, irkáb deri.

I peel the fruit, tekedímmegh.

I pasture the camels, dānagh immĕnás.

[Note: Teliagh, I cut (corn, rice); alihet, cut ye, yield; alihe, cut, shear?

Teságăden, from igeḍ, he flew; agadīd, bird. In Kab. ighetāṭ, birds.

Ikedim, he picked?

Idan, pascit or pastus est; hence, amădān, a shepherd; Kab. amaksa.]

181. I milk the cow, azīkagh tēs.

Milk thou, azīk.

Has (this) cow been milked, or not? tēs tezak, mer war tezak?

I shake the milk (for making it sour), autíshagh netíshnit eshāhi akh.

[Note: Azīk is zeg or zegh in Kab.]

182. I make ropes, nek attálemagh.

Hold me the rope, sennikfāhi.

The Tawárek are very clever in making good ropes of leather, Imōshagh adíbăbén dar érŏnan.

Those ropes—from (the bark of) what tree do they make them? eréwiyen wādagh innagh éhishkan wuí téllĕnin (or, wuí dígmăden).

I weave woollen blankets, zātagh tibbergentin.

Which understand weaving better—the Fullán or the Songhay? endekway ísan [endegh way isan] tézi tehōsken, jer Afūlan ped (?) Éhatan? or, emállĕten wuín Éhatan du wuín Fūlan megeressen yúfa tézetí?

All of them know good weaving esanántet iketenéssen tézit tehōsken.

[Note: Yellim, he spun, Vent.; Ar. lemm, glomeravit. Presently, for tellĕnin read tellĕmin, they twine?

Sennikf; root nikf? or ikfa?

Aran, leather-rope; pl. erŏnan (vocab.).

Erewi, a (hempen) rope; so Kab.

Izat, he weaves; tezit, weaving. In Kab. zeṭ, weave thou.

Way-isan, who knew.

Emálleten, the cloths? the garments? the tissues?

Wui-n-Ehatan, &c.

Du, and?

Me-ger-assen, which betwixt them; i.e. which of the two?

Yufa, surpasses, excels.

Esanantet must be fem. pl. from isan, he knew.]

183. The women pluck the cotton, tídĕdēn ítafash fásĕnit, or, ítafash tíkurukarēn.

[Note: Itafashfas, he plucked (cotton).

Tikurukarēn, cottons; sing. takerókerit, from -enit, 3rd pl. fem.

Ikarkar, he cleansed? See 164.]

184. I spin thread, tarérayagh.

The women spin thread, tídĕdēn rerémat.

I weave cotton strips, ezātagh tabádokēn.

I sew, azamāyagh.

I cut out (a shirt), arăwagh.

I fold (a shirt), tédĕhagh.

I roll up, ekemíngkĕmégh.

[Note: Ireray, he spun. Rerēmat = Rerainat, fem. 3rd pl., as elsewhere.

Izamāy, he sews. In Barth’s vocabulary, ázamay; in Venture, tismi [tizmi?], a needle.

Irau, he cuts out. Ghad. ʿira, he shaved.

Ideh, he folded? But idā, he pounds, 188.

Ikemin(g)kem, he rolled up, must be frequentative, from ikemin?]

185. I beat (a shirt), titĕbōgh.

I beat it well, until it becomes bright, tádĕshagh, har tékkĕne síggeniūgish.

I dye, sádalagh.

Dyeing, tesadālit. [Yet, tesădalt, an egg.]

I mend my shirt, tágagh tíkist dar rishabāni.

[Note: Itĕbu, he beat?

Idesh, he hammered.

Siggeniūgish, from siggĕni, indigo; ūgish, entrance? or from sig, aspect?

Tikist, a rent? (In Kab. a prick, sting.) Or, rather, it means a patch.]

186. I work the ground, shekárashagh.

I make a fence to the field, egātagh áralād yeshikkérishín.

I saw, nek ʿaralūn [= aghalun.] (178.) [Nekegēgh alūn? H. B.]

I root up weed, tikŏmagh téshe.

[Note: Ishekarash, he tilled, shekarash, garden or field, are frequentative, from root karash; in Kab. karaz, to till, work the

ground. It answers to حرث, χαράττω.

Yegāt, he placed (found in Shilha, Tale of Saby). Also, he made (a hedge, a pot). Tagāt, she laid (eggs).

Nek magēt, I what do?

War ged ādi, do not this.

Aghalūn, participle? [Alūn, corn?]

Ikom, he rooted up?]

187. I plant a bush, adōmegh ehíshk.

I dig in a pole, esúktagh ájid.

I cut rice, téliagh táfakat. (180.)

Cut (ye) for me this, and put it for me in the boat, alihetāhi tetīd, tegimāhi tetīd der tóraft.

[Note: Idom, he plants. (Ar. dūm?)

Tegimāhi (39.), from iga. Two imperatives joined by and are expressed as if we said secate posuistis for secate et ponite.]

188. I gather fruit, isírtăyagh (131.) árăten ehishkan.

I pound, edāhagh.

I pound rice, tifúkkogh táfăkat.

I winnow, kintihēgh or tesabirtit rĕgh-at.

[Note: Arăten (arata, a crocodile), read arăten-n-ehíshkan; or even arăden? In Kab. irden, (fruges), wheat.

Ehishk, a tree, is in De Slane’s Temght ishek. I think it is the Kab. ishīḳ, a branch; branch for bush.

Idah, he pounds? Arab. dakk.

Inkinteh, isabir, he winnowed?]

189. I tie up the bundles of Guinea-corn, akitteléagh ashíkkerashín-n-enĕli [the fields of corn?].

I knead it, nek osáksăk-at. (145.)

It is not well kneaded, war tíkkĕne isūs.

[Note: Ikitteleh, “he sheaved?”]

190. I hid, efāragh (abdidi, so Kab.); etwāragh (condidi? see 102.).

I cut wood, ektāsagh ígĕtan. (173.)

I split, esraurawēgh [ezr-, 136.].

I grind the knife on the stone, emsādagh absar is tahōnt.

I whet my knife, sátăragh ábsarin.

Whet for me, esterāhi.

[Note: Ígĕtan, sticks, poles.

Imsād, he grinds: also, sharp. It is from Kab. zed, grind thou; and, perhaps better written, imzād.

Tahōnt, tehūnt, rock (Temght).]

191. I hammer, tádeshagh. (185.)

I saw, tezezawagh.

I chip, square planks, nek átĕki.

I dig a well, rāshagh ānu [gháshagh].

I build a well, nek ázăraf ānu.

—— a house, áwetagh tárashām.

—— a boat, áwetagh tōraft.

[Note: Izezau, he saws?

Irsha should be ighsha; in Kab. ighza, he dug.

Izăref, strictly, he built; but awet, arrange, &c., 168.]

192. I sew a boat, azeméagh tōraft. (184.)

I repair a boat (by renewing the ropes along the junctions of the planks), asídagh dar ázamay.

I stop holes along the junctions of the planks in the boat, asídagh anăbay; stop the holes well, adegíndĭgi.

I scoop out the water, ákis áman, sunkel áman.

[Note: Isid, he closes?

Akis, take out? 98.

Sunkel, read sunghel, cause to spout, empty out; 174, 175.]

193. I make pots, egātagh telikkan. (186.)

I measure, ekātagh erēlan. (150. 178.)

I weigh, tawézănagh. (Arab.)

I divide, nek ebdēkan.

We divide, nébbĕdud.

[Note: Ebdēkan is against analogy. On ibḍu see 137. Ibdud may be frequentative. But ebde, ebded of 41 are quite different, allied to Arabic.]

194. I join, asírteagh (131.); nek asmokkasákkănet [comp. of mōkas (occurro) and ken (facio)?]

I press the limbs (to give them relief), shampoo, rábăzagh.

I anoint, ashawagh; shágeagh.

I fan, awilíngwălēgh; azúmmegh-at.

195. It is wonderful, tejūjab (Arab. ʿajeb) takónit. (38.)

Thou must go to Gúndam, ahūshel ke ehe temeshālit is Gundam.

It is worthy, anímmehel dirs.

Straight on, sinnémĕhel.

This is worthless, wādagh anímmehel ahastauyet yewulāghen.

[Note: Ahūshel, it is necessary? ke, thou; ehe temeshālit, shouldest travel? (verb imeshal?).

Animmehel dirs, (there is) an aim in it, an object in it? See 147. Issimahal, it is worthy (Parable of “Prodigal Son”).]

196. Our provisions are gone, ezzud ímmende. (91.)

The money is spent, éhĕri ímmĕhesh.

That is lost, wādagh aba.

That is its character, immek ídagh áfal íkĕne.

[Note: Wadagh aba, read wadagh abad? In “Prodigal Son” we have first abad for “was lost” (which is Hebrew, not Arabic), and next abat, in same sense; verses 24 and 32.]

197. It pains (me), ikmāhi; uzerāhi.

It itches, ehāhi ókŭmash. [There is to me an itching.]

It is swollen, eray; ekāf tasánnist.

This smells nice, wādagh ada yehōsken. [Adunn, smell?]

This meat smells bad, ísan wādagh insāgak [insāragh]; ísan wādagh adunnis irkē.

[Note: Okŭmash = ekmez, rub, scratch, Kab.

Adunn, corrupt Arabic.

Irkē, dirty? So Venture. In Brosselard, irka, it is decayed. In “Prodigal Son,” egēgh irk, I have done evil.

Innek, is bright? is clean?]

198. The meat is well boiled, ísan ingnē. (167.)

The loaf is mouldy, tágelet tebúnkat.

The shirt is torn, rishāba anzarrawet (211.); rishāba karrawet.

The iron is rusty, tazōli war te tennēk.

—— makes sparks, tikkĕne teshōri.

—— hisses, ishirarákrak, ishibarákrak.

199. —— is red-hot, tazōli tūwas.

—— is melting, tazōli timshelárlag.

—— hisses in the water, tazōli ísan afdar fáddar dar áman.

The waterskin leaks, edīd esínge; edīd itadēm.

—— is torn, edīd erarrawet.

—— has a hole, edīd imbek.

[Note: Esinge (rewritten from faint pencil marks), qu. isinghel? 174.

Yadim, it leaked?

Imbek, it is pierced?]

200. The house lets in the rain, tarashām teshínke.

This well never dries up, ānu wādagh aigin kalá war itōgar [or, war ikōr).

It is always full of water, har kūk hant áman.

The water soaks in, áman inses.

The pond has dried up, tibengrawēn inshéshnet.

[Note: Ishinke, it admits water?

Aigin kalá, at every time.

Iḳor, Kab. it was dry. The ḳ is liable to become gh.

Har kūk, usque ad æternum?

Hant, there are; fem. pl.?

Inses, is drunk up?

Tibengrawēn, the tanks? fem. pl.

Inshésnet is 3rd fem. pl.]

201. The road divides, abárraka tabarrat tíbbeda.

One branch going to the left and another to the right, alílen íyet fel arīn wa-n-arīl, íyet telaudat teshelgēn.

[Note: Abarraka, road. Tabarrat for tabarrakt appears a diminutive for the same.

Alílen, following, 105.

Iyet, alter, as Kab., yeḍ in Shilha. It is

Arab. ايض. [Here it would seem fem. of iyen.]

Arīn seems to be plural. Afterwards we have arē in like connection. Er is “branch” of a river. Also seri idemennis seems to mean “towards his face.” I interpret arē or erei, direction. (Also eri, neck.)

Arīl, right, is also the “noon” (of day), = “upright.” Since in Kab. afūs ayyafūs or awiffūs is the “right hand,” I conjecture that arīl, right, is the same word as Kab. aghel, arm. See 228.

Telaudat? telilat? or telilant?.]

202. The sun rises, tafōk tíggemāt (118.); tafōk berber desīn enis.

—— has mounted the heavens, tafōk taségĕde ishínnawen.

(—— has begun to decline, tafōk tezíwal. Arab.)

—— is about to set, tafōk tabōk égĕdel.

—— has set, tafōk tōdal.

[Note: Desin (edis, side).

Del, to stoop? Ahedal, is humble; but ḍel, to cover, darken?]

203. The year is fertile, áwatay íkkĕnátĕnī.

—— is sterile, áwatay igamánna.

[Note: Ikkenátĕni, from iken, it makes; téheni, dates? tenī, dates, Mozabi and Wadreagh. Also ofātĕni, barren (land). [Ikkena is productive; tĕnī, this season?—H. B.]

Igamanna, barren, and emannet, fertile, and manna-n-áwatay, famine-year, need fuller elucidation.]

204. The rainy season is come, ákase yūse.

—— is gone, ákase ígĕle, or yímmĕde.

The cold increases, asemmēṭ étid.

—— is strong, asemmēṭ íkkĕne tigawet.

—— lessens, asemmēṭ efenās. (94.)

—— is over, asemmēṭ ébĕgbag.

[Note: Tigawet for tiḳuaet, strength; Arab.?]

205. The (forty) dark nights are passed, éhaden isáttefen, or esáttafnén, ebarbar, or ejumádĕde.

The black winter is gone, tágerist takaúelit tabárbar.

The white (i.e. mild part of the) winter is come, tégisht taméllelt tágerist.

[Note: Ehaḍ, night; Ghad. efad; Wadreagh, eghed (compare Arab. ghea, obtexit); Kab. eyyaṭ.

Asaṭṭef, (with t in Ben Músa), black (or dark?).

Akauel, black, is aghogul in Wadreagh, for which Venture has inghāl.

Ejumádade, freq. from imeda?

Tegisht, as tiggemāt in 202. &c., seems to have final t as feminine mark, like Arabic.]

206. The leaves are fallen, ālan atarākat (71.), ālan āmin.

The boughs are stript, afélliga ákăsen.

The tree is getting new leaves, aheláklak ehíshk.

—— blooms, ehíshk ínshar.

—— is bearing fruit, ehíshk aboriārak.

—— is not full grown, ehíshk war idūil.

—— is dead, ehíshk akkōr [is dried].

[Note: Āmi, is faded?

Iláklak, budded forth?

Inshar, is beautiful? Inshagh? compare amonshagh, envious, &c., 116.

Idūil, (not again). In Kab. itulan or idhūlan, kinsfolk, softened from iṭegulan, as I think.]

207. The dates are ripe, téhĕni tingne. (167.)

—— not yet ripe, téhĕni har egōdi war tingne.

The herbage is coming forth, tēshe ebarbar or tafōkat [tafōghat, 174.].

The guinea-corn comes forth, énĕli efōkat.

The guinea-corn gets reed, énĕli ena kógĕri.

The reed (stalk) bristles (in stubble), kógĕri yikhtā.

208. The corn is making large leaves, énĕli éje fárkĕtēn.

The guinea-corn is ripe for harvest, énĕli itáfărat (efĕrat).

The herbage is drying up, tēshe takkōr [taggōr].

The ear of the corn comes out, tíggemat tegēnt énĕli.

The ear is ripe, tegēnt tingná. (167.)

[Note: Efĕrat, yields harvest? In vocab. téferten, salary,—qu. revenue? Heb. פרא.

Tégĕnit, spike of corn (vocab.).]

209. The river is rising, tédĕfit egish eghírrëu [flood enters the river?].

The water stagnates, áman íbdăden.

—— soaks in, esintátărār.

—— is sinking, áman abukiūrel.

The river is very full this year, étaf áman tenī.

It will not sink at all, war obakímbi.

The rivers are joining, eghírriwan imókasen or írtăyen. (102. 131.)

[Note: Tetĕfit, flood? swell? from etaf?

Abūki yurēl, is about to sink?

Obaki imghi, chooses to go down. See 50.

Etaf, it pours or runs freely (not the same as eṭaf, to seize, with ط): hence causative, isattef, he pours, 174. In Kab. for etaf we find effid, and also effi, the d being pronominal.

Tenī, this year, = tinēda. With tin compare Arab, sene, year.]

210. Almost all the rivers run into the sea, eghírriwan rurret imókasen rōr eghírrëu wá symmed [meet at the salt river].

The boat is leaking, tōraft nákal [nághal]; tōraft tinral [tinghal]; or tinrálnarel [tinghálnaghel]; (see 174. 192., sunkel;) tóraft titfagh, (174.).

[The boat is foundering], tōraft telkăyat (175.); tōraft tibbenekway.

[92] The people who row (?) the boat get out (?), ídinet audetánnăret tōraft titfar [titfagh].

[92] The people perished, some swam in the water, ídinet abăten iyeden yeshaffen dar áman.

[92] Another rolls the boat sportively (?), íyaṭ ināfar tōraft sehūyam.

[92] The people who are (of the?) village, under the water deep (?), ídinet auéhan amăzagh dedu áman lagat.

[92] Those people lay goat-skins in the middle of the water which ... ídinen wuīn degen ídeden der mézen dor áman auay tímăntēn.

[Note: Wa symmed, the salt. I observe that wa retains the meaning of the before an adjective as well as before a participle, though it is lost with a substantive.]

211. The boat is upset, tōraft tebumbay. (44.)

—— breaks asunder, tōraft takaurawen.

The boat ran on rocks, tōraft tikkeséast tahōnt.

And sunk, and remained on the ground, tursar, telkăyat, tekkel édir-n-áman [became under-of-the-water].

[Note: Ibbenekuay, pres. from Ibbeneka?

Ikaurau and ikarru (tear, rend violently), remind one of ezraurau, 190. 135, 136. Also tatáktarau, is shattered; with t interposed, as in Arabic 8th form.

Ikkeséas-t, pierced it? frequent. from ikes? Tursar, for turza? was broken? Yet see yarasan, 64.]

212. The water enters the tent, áman íggesh éhen.

This water stands still, is stagnant, áman wādagh ibbédăden.

It does not hasten much (has no current), war óshel hullen.

This river has a strong current, eghírrëu wādagh óshel hullen.

213. The water is boiling, áman imesharlárlărēn.

—— áman ereshaushauēn.

—— is not yet boiling, áman indi imesharlárlărēn.

—— is very hot, áman ekōs hullen.

Boil [heat] water for me, iksāhe áman.

Let it cool in the skin, éyit yesmat dér édid.

[Note: Isharlarlar, ishaushau? it boils or bubbles.]

214. The bird flies, égĕdīd ígged.

The young bird will fly [wishes to fly], akirt abók tégad.

The bird sings nicely, égĕdīd elemísli yehōsken.

The hen cackles, tákĕshilt rar middennis.

—— lays eggs, tákĕshilt tagāt ésărek.

—— is screaming, tákĕshilt tegabătolt.

[Note: Kab. igṭaṭ, birds (sing. agadet, Hodgson: read agaṭeṭ); but in Brosselard, akṭeṭ, pl. ikṭaṭ, a little bird. We have here the root igeṭ, it flew, it sprang aloft, 47. 70.; whence iseggeṭ, it mounted (202. 216.), and tesaggaṭ, a feather.

Elemisli may seem a derivative or compound from isla, he heard, amisli, a voice.

Tákĕshilt, a hen; elsewhere, takĕshīt, which seems more correct, as it is the feminine form of ákes, the cock, which again perhaps is more correctly akez, the z in Temght changing to sh. In Kab. the forms are ayaziṭ, a cock, tayazīt or thayazit, a hen; for aghazīṭ, thaghazīṭ, it seems. Even in Temght it may be inquired whether gh is not more correct than k; i.e. aghez, a cock, taghĕzīt, a hen.

Rar, i.e. ghar, cries; קרא. Midden-nis her cackling. On ḍen or ḍenḍen, see 26.

Ésărek, a litter (of eggs)?]

215. The egg is not yet hatched, tésădalt ur tisfákket.

The egg is spoiled, tésădalt tíggĕded.

The eggs are spoiled, tesádălen egadíddĕnad.

The young bird picks (at the egg), akaukautet akirt.

He will come forth, ahad efóket.

The cock is crowing, ákes egetarōren.

[Note: Tigĕded, is birded? (214.), i.e. is quickened. It is fem. sing., and the fem. pl. egadíddĕnat (not -nad). Elsewhere, ikhshed, it is spoiled, 167.

Kaut (for hack, hew, cut) seems a widely-spread root. Arab. ḳatʿa, and above, ektas.

Ahad efóket, may be future tense. See 174. and 220. Final t, feminine mark?

Egetarōren = igetaghōren, present partic. from ighār.]

216. The horse neighs, ais etehinnít.

—— prances, ais ōskar.

—— goes backward, ais érăren.

—— rolls, aïs abelánbălet.

—— kicks, ais erābar or isākat.

—— is lame, ais ehiak.

—— rolls in the sand, ais ināfar.

—— has mounted the mare, ais asúggĕdit tábăgōt.

[Note: Ihinnēt, nearly Latin hinnio.

Oskar, prances. In Kab. isekkar, he caused to stand; iskar, he made; aksar, the lower part.

Érar, goes backward? Kab. ʿarūr, the back.

Irābar, perhaps, “stamps:” 172.

Isākat, kicks.

Isāggeṭ, as in 214. 202. &c.; unless final -ṭiṭ is here frequentative.]

217. The camel is crying, ámĕnis éjëu.

—— growls, ámĕnis abéggeg.

—— throws up the nose, ámĕnis etishburdel.

The she-camel has brought forth, tólamt tórau.

—— is about to bring forth, tólamt teshwar tórau.

[Note: Ejëu, is crying; = igewa, and fem. pl. egéwănet. Hence in Niphal, iniggu or inijju, it bellows.

Tólamt or tálamt, camel, fem. for alōm or elgham, words not used in this dialect. Evidently elgham = Heb. gemel. It also makes aram in Shilha.

Teshwar, Kab. tezwar, she precedes or begins, 85.]

218. The camel is lying down to receive the load, ámenis egen, égag fellas ilălen [one heaps on him the luggage, 98.].

The camel refuses to rise, ámenis tindăras ténnăkrat.

Too much load on him, égan fellas ilălan agōtĕni.

The camels graze, immĕnás idānan.

The she-camels cry, they want to be milked, tólemín egéwănet, irhānet tázit.

[Note: Indar, he refused, 112. It differs from asindar, throw down (which is perhaps asinṭar, from iṭar, he went down), and from emendar, to lodge for the night, which is emendagh.

Egan, it lies.]

219. The bullock lows, ámăke eníjju.

The cow lows, tēs aníjju.

The cows chew the cud, iwan afarádĕnit.

The cows are sated, íwan iwănet.

They lie down, ikarámĕnet.

The cows are returning from the water, íwan asúwanet, iktárnet fel áman.

The cows return the food, íwan isókalnet. (25.)

[Note: Afărad. See efĕrat, in 208.

Iwănet, from root iwa or iwan, to satiate. In Kab. thayawant or thawant, satiety.

Īwān, cows, may be shortened from Kab. yugāwen, steers. The root yūg is, as in our tongues, a yoke; whence thayūga, a pair.

Asú-ănet, they have drunk.

Iktar seems to be Arab. 8th form, from kar.]

220. The he-goat bleats, eshōlak ahílĕlet.

The she-goats bleat, úlli essiláfnet.

The ram bleats, abákkar ásilef.

The sheep bleat, tíhatén esiláfnet esmedanésnet.

[Note: Ahilĕlet, from elīl, to cry aloud. Ghad. eslīl, Kab. esiwel, from awal, voice. Barth has also asilel.

Asĭlef, bleat, is more specific.

Iherna, he crouched. See 139.

Ishek invasit (137.); but future (215.) ehadishek, invadet.

Imĕhesh, (my money) is spent; whence frequent. with causative sense, ishmahish, he annihilated.]

221. The lion roars, eher eníggu, eher eríkku.

The lion is crouching, eher ehérnen abók fellauen ehe.

—— [will attack people], eher ehádíshek idinet.

—— [tears in pieces?], ashmaraurauest ídinet.

—— [destroys them], eshmahíshten ídinet.

222. The dog snarls [crouches? see 139.], ēdi tehárna.

The dog bites, ēdi tād.

—— barks, ēdi itíshut or itéröas.

The scorpion bites (me), tataihi tasírdant.

[Note: Tasirdant, more correctly tazerdemt, scorpion, as in 227. In Kab. tegirdumt and tegeremt.

Tataihi, has stung me? from tatay, drive in a peg, 176.]

223. The ostrich runs fast, énnehel ehăsar hullen.

The ostrich hides his head in the bush, énnĕhe ísed arāfĕnis [aghāfĕnis] der ehíshk.

He thinks nobody sees him, arēl war tehinnēn ídinet.

[Note: Ennĕhel, so Hodgson; not ennĕhe, ostrich.

Ised. See 81.

Arēl. See 156.

War et-ehinnen, non eum vident?]

224. The man was sitting on the shore, ahālis akīm rōr alīm-n-áman.

Suddenly a crocodile seized him by the leg [knee?], and went away with it [him?] azūed arāte irmast safód, ilmar deris. (Dēris, under it?)

[Note: Alīm, edge, border? In 50. we have esalīm, shore, and asarīm in vocabulary. Elsewhere, alīm is skin, for aglim of Kab. Also alim, chaff, straw, in Kab.

Azūed, sudden (heavy).

Irmas, seized. Afod, knee, in vocabulary.

Ilmar, not again in this sense.]

225. The river horse rose in the water (to the surface of the water), and snorted, ajámba áskaket dar áman isáfărad.

The river horse has upset the boat, ajámba irbar tōraft.

The river horse has shattered the boat, ajámba tárzar [tarza?] tōraft.

[Note: Irbar, crushed with his feet, 172.

Tarzar: compare Irzar in 171.]

226. The vulture hovered over the gazelle, elullen ilay gínnigis ashinkat.

Until it pounced upon it, and tore out its eyes, har asgen felles ístaras, íkas tettáwennis.

Lay the pillow upon the mat (carpet), sins ádăfōr fel isífter [fel isiftakh].

[Note: Har asgen, until; felles, upon it; istaras, it pounced, from iras, it descended. Thus asgen seems to mean “a time,” “a while.” In Kab. azgen, half, middle, part.

Sins, cause to rest? from insa, he rested? 42. 58.

Isiftakh, evidently from Arab. fatakh. The ح is presently corrupted into kh.]

227. I this morning found a scorpion under my carpet, nek tifaut idak enhagh tezerdemt dau tesúftakhtēn.

Lay a cloth under your saddle, ége tashíshwart dau mĕdásh.

Lest it hurt the back of your horse, war eráshădēt (or itemanākit) arōrin aïs innak.

[Note: Ége, make, for, put.

Erashādet seems to be subjunctive from ishad or ishadet. Compare Arabic shadha, he harmed.

Itemanākīt, root, naka? Temankit is exhaustion.]

228. At that place the river runs upon rock, dar agel wādagh áman óshălen fel tihōn.

He fell along the [gallery? landing-place?], enta etarákatet fel sŏrō.

Till he came below the staircase [steps of the gallery?], har óse dau íbtalen sŏrō.

All the day he sat in his tent, ashel rurret ekēm der ehénnis.

[Note: Agel, place? (Is it the same as aghel, Kab. arm? See 201. on aril.)]

229. He put it in his pocket, enta egēt der elshēb.

Do not enter the house, war tégĕshit tárăshām.

Stay outside, ébbedīd dágăma.

Outside the town, ágĕmē-n-ághĕrim.

There is nothing but mere sand, war ehet har ákal mellen.

[Note: El jīb is Arabic.

Dagăma, on the outside, agĕme, outside, are from igem, he went out, 118. 138.; whence also gĕma, without (sine).

Mellen, white; here for pure.

Akal, mould, soil, as in Kab. Elsewhere in Temght it is land or country.]

230. Thou hast not given me my (full) right, war he tawēdet el hakki.

He went before me, íggĕle iládatāi.

Look before you, that you may not fall, sageréhe dātak, war tídu.

I went behind him, égelēgh iládăras.

Let us look behind us, sanishlámanak dáranak [sanishlámanagh dáranagh].

Lest these men betray us, war hanak [hanagh] ighádernit ídinet ídagh.

[Note: El hakk is Arab. and final i the Arab. pronoun “my.” Tassedet, thou hast made even, æquasti. See 168.

Sageréhe, if it is one word, would seem by 11 to mean “look with pleasure.”

Tidu (rather tidut? or tidurt?). See 104.

Sanishlam. See 11.

Ighádernit, fem. plur., because idinet (duniat, Arab.) is fem.]

231. All round this mountain, ádar wādagh terlaite,

there is fine pasture, éhe téshe tehōske.

At the side of the mosque, tamizgída d’ edisennis [the mosque, at its side],

is a large well, ehe ānu makkōren.

Sit down at my side, arem d’ édisín.

[Note: Arem = aghēm = aqīm = ekem, sit, stay.]

232. Opposite each other, inéhăsan gerēsan.

Sit opposite to me, thy face to me, arim dihādar annădīd seri idiménnek.

He sat opposite, his face to me, ekēm annădíd seri ideménnis.

To your right, dek arīl innek. (201.)

Keep to your right, akel sibberīn arílinnek [go keeping your right?].

To your left, fel teshelgínak.

[Note: Inéhăsan = inéhăzan, from ihaz, 55., he was near. Gerēsan, inter se.

Dihadar, from Ar. حاضر, “present.”

Annădīd, παράλληλος? from ned, αλλος (as Kab.). Ben Mūsa gives ghīm nediu, sit near me, as Temght. So endi, nearest, next. It is spelt with d or t thick in Kab.

Akel, go thou? see 124.; or, turn thou? See 25.

Sibber, from Arab. صبر?]

233. When you go from Timbúktu to Gúndam, ke tesékalak dak Timbýtku kēk Gúndam.

Leave the river at your left, óye eghírrëu fel arē wa-n- téshilgēn.

And you have open country on your right, d-óyak bóderār fel ărē wa-n-aríli.

[Note: Tesékalak, read tesékalat? 2nd pers. sing.

Oyak, elsewhere, is “I left.”

Boderār, open country.]

234. [Ordinarily the river is shallow, below the place of this year], ennādir eghírrëu adejāsal, éder ádiget tenídagh.

This exceeds that, wādagh yūgar wādagh.

There is nothing left of it, war akímēn ders harret.

[Note: S ennādir, in custom?

Adejāsal, pres. tense from gazal, to be short? (gzl or wzl.)]

235. That is a different thing, wādagh amūs harret.

It is rare, war agīt.

Similar, amélehen.

It is like, yúlehe, yúle.

Like, shynd, sund [zund?]

All the same, berīsh.

[Note: Amūs, moves, changes?

War agīt, it does not do (it)?

Yúlehe, yūle. See 40.

Sund is zund and zun in Kab. (Arab. zain, comely, elegant.)]

236. Whichever way you take, every where you find water, atif tígedi titetaffet, dags attiggeraut áman (take straight which-you-take, on it you alight (on) water?).

Keep straight on, áttil tígĕdid ghas (keep straight only).

Straight, tígĕdid.

[Note: In Kab. tidīd, true, seems to be here tigĕdid or tidĕgid.

Attil, be thou? = ili?]

237. Do not [trouble yourself? or run?] this way, nor that? war has tishlet, sĭhā, wolla sĭhā.

The river runs between mountains, eghírrëu yūshal ger adāren.

The road leads through a thick forest, where are plenty of lions, abárraka teha (igesh) arkit ŭrmā; ihe tawăkast; ehant éwokhsan.

[Note: War ash tishlet: has, for him? tishlet, from yushal, runs, or from shela, disturb, bustle, 115.

Ihe or diha, where.

Ehant, 152., there are.

Wokhs, wild beast; Arab. wahhūsh.

Tawak(h)ast, wild beasts collectively.]

238. I arrived before him, and had to wait for him, nék ésagh arássit awādagh índeë dawat shwārakĕdás.

I arrived after him [thee?], nek ósegh dārak.

After the corruption of the whole earth, Jesus will descend, dāret adígdig-n-ákal íkétĕnes, adezūbet ʿAísa.

[Note: Esagh = esegh, from yose, he arrived. Arasset = Kab. azzeth, before? See 140. Indi, (not) yet.

Dawat, from awaṭ, he arrived? 51.

Shuaragh-ed-as, I anticipated him?

Daret, for dar, after; so darret in Prod. Son.

Adigdig, crush, in 130.

Adezūbet, from zōb, 62.]

NOUNS.

{ Ámanay. God, { { Mesí.[93]

By the great God, se Ámanay mákkaren or imakóren.

Our Lord, Mesí-nak.

The great God, Mesí-nak imakóren.

God the ruler, Mesí-nak yitkál.

{ Mesí-nak enta ghás. { The one God, { Mesí-nak íyen ghás. { { Mesí-nak iyéntinten.

God, who has no fellow (companion), Mesí-nak war ilamídi,

nor has shape? (bounds?) war ilára,

nor measure? war iléhit.

God has no measure neither of space nor time, Mesí-nak úri hehéndek war ilédek war ihédek, war ihédek wá, wolladar wá, war ihehéndek, war úgedi tíketi.

{ imekéder-n-talrewēn. Lord of the wonders, { { Mesís-n-talrewēn.

The Uncreated, wardikhalíg. (Arab.)

The Creator, amakhalāg. (Arab.)

Cultivator of the soul? amákarash imman.

Lord of the soul, Mesís imman.

The Merciful Shepherd, amadān-n-tahánint.

The Victorious, emirni.

The Extirpator, amáng.

The Living, emay (from Arab. hay).

The Judge Supreme, ntarna tógerit (?).

All the creatures of the Lord are to gather in (in the court of) Jerusalem on the day of resurrection, timákhlukēn-n-Mesí-nak rurret didaunet istérrabat-n-bét el Mákkadus áshel wá-n-el kiámet.

One part of them enter the hell and remain there, others enter paradise and remain there, wuī tajéshen témsi ajíshente, wuī tajéshen aljennet ajíshente.

The evil spirits, alghafáriten. (Arab.)

Devil, eblís. (Arab.)

Angel, anyĕlus,[94] pl. anyelúsen.

Demon, alshín, pl. alshĭnen. (Arab.)

Female demon, talshín.

The paradise enter the people who (have been) good, the hell those who (have been) bad, aljennet atajéshen ídinet wuī yolāghnin, témsi atajéshen ídinet wuī labásen.

{ al kurshi. (Arab.) The throne (of God), { { algharsh. (Arab).

The day of resurrection, áshel wá-n-el kiámet.

The world, eddúnia (rurret).

Heaven, ashínna.

The seven heavens, say ishínnawen.

Sun, tafōk.

The sun warms his face hot to-day, tafōk tenádit idéminis wakúsen áshel dín, [Comp. tenedēt, fever heat.]

The sun burns, the people are perspiring, tafōk tarra, ídinet tufay dersen tíde [exit per eos sudor].

The strength of the sun’s heat, tisenánit (n-takós enis).

Sunbeams, ezéreran-n-tafōk.

Dawn of sun (of day), enaréren-n-tafōk.

The sun is eclipsed (to-day), tafōk témmere áshel ídagh.

Moon, ayōr.

The moon is about to come forth (rise), ayōr abóki ebárbar.

The moon rises, ayōr ebárbar.

The moon is setting, ayōr abóki éjedel.

The moon sets, ayōr ódal.

Full moon, ahadōr (akókehat?).

Moonlight, timelle-n-ayōr.

Halo, áfarak-n-ayōr.

The moon has a halo, ayōr yuwát áfarak.

The moon is eclipsed to-night, ayōr amére éhad ídagh.

Galaxy, mahellen.

Star, átar; pl. ítaren.

The stars shine forth, ítaren iknán ebarbar.

The stars shine brightly, ítaren iknán ashishíllwak.

Lucifer, tátari.

{ amawen-n-éhad. Vesper, { { ashímmelesh.

Pleiad, shéttahat.

Cross (mejbúa), amanár.

{ tafaut (of sun). { Light, { teméllolot (of moon). { { tisákhsarēn (as thrown through latticework, &c.).

Darkness, tíhay.

Fata morgana, éle.

Shade, shadow, téle.

{ takōs. Heat, { { ténede.

{ iredēm. Cold, { { asammēṭ.

The cold has penetrated to my bones, asammēṭ ejáserín darrim eghás ení.

North, afelle.

South, agūs.

East, amaina.

West, atāram.

North-east (between east and north), ger amaina ge de felle.

Air, hawa. (Arab.)

Summer, iwílen.

Beginning of rainy season (called awára in Timbúktu), asherágu.

Rainy season, ákase.

The rainy season is over, ákase íbse.

Cold season, tágerist.

The dark nights (the worst part of the cold season), éhaden esáttefen.

{ afásko. Spring (called tifísko in Timbúktu), { { fatáfet.

Wind, gale, témadálet.

I see there is rising a heavy gale, ánhiagh dehén denákar temadálet imakkóren.

Storm, whirlwind, teshigwálet.

{ teshwálet teshigwálet. Storm gathers, { { tegéd ders teshigwálet.

Heavy rain clouds, tamsíggenaut.

Red clouds, tíggerakīn.

Lightning, ésan.

Thunder, éjaj.

It thunders, etájij.

Lightning (thunder) has struck the tree and split it[95], éjaj ódagh fel ehíshk atákhtak áfarás farás.

{ ajínne. Rain, { { ákonay.

It is raining, ajínne égat.

The rain is coming, it is dripping, ákona ízay, dekun tabákhtabek.

Raindrops (reshresh), tídam.

Moderate rain, ahīs.

Heavy shower, tabéut.

Long lasting rain, now ceasing, then beginning again, tahaléhalay.

Hail, igidirshān.

The hail falls, beating and tearing the tents, igidirshān ófayen, ishohárnin nábajen ihánnan isararawen ihánnan.

Rainbow, agagónil (ajejénet?).

Fog, abínnag, ebénnag.

To day is a foggy day, nobody can see anything, áshel idagh íja ebénnag, war ihínne awádem harret.

Dew, táras.

Much dew has fallen this night, éhad ídagh íja táras tejēt.

Time, elwakkat. (Arab.)

Year, áwatay.

Five years, summus útien.

Century, temĕde-n-áwatay.

A year of famine, manne.

Month, ayōr.

Three months, karád ayōren.

Day, áshel.

Four days, akōs eshílan.

This is a fine day, áshel ídagh íkkena teshéldeje.

Dawn, énarēr.

Morning, tifaut.

Dhahar (about 9 A.M.), agidélsit.

Heat of the day, tárahōd.

{ aríl-n-áshel. Noon, { { ammas-n-áshel.

Zawál, azíwal.

Dhohor (about 2 P.M.), tézar.

ʿAser, tákast.

Sunset, ágadel-n-tafōk.

Time of prayer after sunset, almos.

Evening, táduit.

Prayer of ʿashá, tesótsin.

Night, éhad; pl. éhaden.

{ ammas-n-éhad. Midnight, { { tazúnne-n-éhad.

To-morrow, ashikke.

Early to-morrow morning, ashikken semmút.

To-morrow at noon, aríl-n-áshel ashikké.

The day after to-morrow, áshel wuēn shel ashíkke.

Yesterday, endíshel.

Last night, endáhed, endód.

{ áshelendín. { The day before yesterday, { ashelnád. { { áshel wuén ásel endázel.

{ tenī, tinéda. This year, { { áwatay ídagh.

{ inhād. Last year, { { tenínde.

{ tenendīn. Two years ago, { { essīn útien.

Next year, áwatay wué ’lkamén éwuanen had.

This month, der ayōr ídagh.

Next month, ayōr wá yílkeme ayōr ídagh.

This month is about to close, ayōr wādagh ishwar íbbeded or amūt.

Saturday, Essébbet. } } Sunday, Alhád. } } Monday, Elitnín. } } Tuesday, Eltenáta. } Arab. } Wednesday, Lárba. } } Thursday, Elkhamís. } } Friday, Eljýmma. }

Week (seven days), sá shílen (eshílen).

Moharrem, Tamasíddig.

Safar, Téurt tatézaret. } } Turēn sanátet. Rebia I., Téurt tatílkamat. }

Rébia II., Azíma zarén.

Jumád I., Azíman ammas.

Jumád II., Azíman térirdēn.

Rejeb, Tinemégerēn.

Shʿabán, Janfo.

Ramadhán, Azūm.

Háj, Tésubdār.

Shawál, Tesissi tatézaret. } } Tésist sanáten. Dhu el Heje, Tesissi tatílkamat. }

{ émsewel. Echo, { { tākoy.

Fire, éfëu.

Flame, táhist.

Spark, temántest; pl. temántesīn.

Firecoals, tezózan.

Ashes, ézit-n-éfëu.

Smoke, ahū.

Water, áman.

Land, earth, ákal.

Country of the Awelímmiden, ákal wá-n-Wuëlímmiden.

Island, aútel.

Wilderness, arkit.

Clear forest, éhishkan amitarétaréen.

Impassable covert, árkit urmá.

Dense forest, arkit arú, or akóren.

Desert, afélle (prop. North).

Hammáda, desert plain, tanazrúfet.

Plain, étaras.

Large valley, erárar.

Valley with a torrent, eghásher = eghzer in other dialects.

Small torrent, egherrēr.

Mountain, ádar; pl. ádaren.

Inaccessible mountain, ádar urmá war teh’ abárraka.

Hill, tádakt.

Sandhill, tégift; pl. tégefēn.

(Range) of high sandhills, tégefēn ogidáhenet.

Small sandhill, teneshmór.

Rock, tahónit.

Stone, tahōn.

Source, tét; pl. tittawen.

{ { ebenkōr. { shallow, { Well, { { tíris. { { deep, ānu.

River, eghírrëu.

{ ér. Branch of river, { { ádar-n-eghírrëu.

Current, ámanen (waters).

Wave, tínezémmart.

Deep place of channel in river, télak-n-áman.

Bank of river, ásarīm, or ésalīm.

Ford, teawent.

Torrent, rivulet, anghi.

Sea (the salt river), eghírrëu wa symmen.

Temporary lake, pond, abéng.

Black naked soil round a pond, tifárrawen.

Green surface on stagnant pool, tahízzak.

Cavity, hole, terárart (dim. of erárar).

Sand, témelilt.

Lime, tálak.

Mud, íllebék.

Stones, or rather, round masses of lump (called áfaray in Timbúktu), for building, ebélghetān.

Black soil, ákal ikaúelit.

White sandy soil, ákal iméllen.

Field, shékarash.

Stubble-field, tédik; pl. tedkēn.

Hedge, fence, áfarak. (Arab.)

Slight fence, táfarak.

{ abárraka. Road, { { tábarit.

Tree, ehíshk; pl. éhishkan.

{ absag. Young tree, bush, { { tasúgit.

Root (of tree), tékewēn.

Wood, ésaghēr.

Bad spot in wood, ikerísh keráshen.

Branch, ílleket; pl. ílliktān.

Splinter, tímetaut; pl. tímetawen.

Leaf, ālan ehíshk.

Large leaves (?), tefárketēn-n-ehíshk.

Dúm-leaves, takílkatén-n-akōf.

Bark, tissífuft.

Peel, husk, kékkabēn.

Flower, tábuit.

Fruits, (pl.) áraten-n-ehíshkan.

Seed, seeds, ísambān.

Thorn, ísinnān.

Talha, ésaghēr (tésaghart).

Mimosa gummifera, auwárwar.

A thorny tree in the river, tagerábba.

E’tíl, aghar (taghart).

Duwé (variety of ficus), tedúmumt.

Síddret el hoë, akéllefe.

Tamarind (tree and fruit), busúsu.

Monkey-bread tree (baobab), tekúdust.

Fruit of monkey-bread tree, tefíngora.

Tree called ásabay in Timbúktu, ána.

Nebek-tree (zizyphus), ferkénnish.

Nebek-fruit, tabákkat; pl. tibakkáten.

Siwák, } } Capparis sodata, téshak. El irák, }

Root of siwák, éke-n-téshak.

Dúm-bush (sgillem), akōf.

Dúm-palm, tagait.

Fruits of dúm-palm, tibélkukawēn.

Seed of dúm-palm, tibargárrarēn.

Date-tree, tashdait.

Date, téheni.

Date-stone, egeft.

Deléb (Borassus flabelliformis?), tekúkat; pl. tekúkatēn.

{ fresh, téshe. Herbage, { { dry, téshe yekōr.

Pennisetum distichum (eníti) úzak.

Hád, tashăret.

Talubbút, teliggít.

Bú rékkeba (Panicum colonum), arárfasú.

Young, tender herbage, ínghalas.

Reed, kógeri.

Knot of reed, tekárdofēn-n-kógeri.

Pennisetum typhoïdeum (héni), éneli.

{ white, abórak. { Sorghum (sába), { red, kelénki. { { black, síbi.

{ tellúmt. { Bran, { dú. { { ábid.

Ear of the corn, tégenit.

Seeds of the corn, tezawēn.

The large seeds (?), igénshiten.

The small seeds (?), isemaráten.

Crops about to come forth from the ground, sibbergábelagh áfagh.

Corn of all kinds, alūn.

{ asáka. { { asralt (asghalt?). Various species of kréb (Pòa), { { táshit. { { téjebalt.

Rice, táfakat.

Wheat, elkáme. (Arab.)

Barley, farkasúbu.

Cucurbita melopepo (el hadésh), beráberá.

Water-melon, kaukáune.

Onion, takhfar; pl. tékhfaren.

Cotton, takerókerit; pl. tíkurukarēn.

Indigo, síggeni.

Nymphæa lotus, kalókaló.

Endairi, tikíndi.

Senna (fálajít), abellenját.

Saffron, tenármet.

Æsclepias gigantea (turja), túrsha; pl. túrshawēn.

Colocynth, lému.

Bundle (bawíye), bánguru; pl. bangurúten.

Two small bundles, ákas.

Tame animals, erezégen.

Camel, ámenis; pl. ímmenās.

She-camel, tólamt.

Herd of camels, tólemīn.

An active camel (ʿomali), errígga.

Old camel, ʿamál.

{ áwara. Young camel, { { álagód.

{ wuásigen. Herd of 100 head of camels or cattle { { témedent.

Ox, asau; pl. eswanen (Hausa, sah, pl. sanu).

{ híwan. (Tademekket.) Cow, tas; pl. { { shítan. (Awelimmid.)

Fattened cow, not bearing young, tamzak.

Ox of burden, audis; pl. audísen. (pl. sanu).

Bullock, amáke.

{ ések. { { éhedel. { Calf, { alóki; pl. ilókian. { { abárkau. { { ilíngeya; pl. ilingéyaten.

All kinds of animals for riding, sawát; pl. sawáten.

Horse (common good horse), aïs; pl. íyesan.

Horse of excellent qualities, (aïs) anákfōr (brave?).

Horse of inferior qualities, ibégge.

A favourite horse, tásenit (well known?).

This is my favourite horse; I do not allow anybody to mount it, wādagh tásenítin; war ikbélagh ateténne awādem.

{ afákkarem. Nag, { { kókorō.

Horse of peculiar colour, ashúlag.

Grey horse, with spots of brown, amúlas.

Other variety, áderi.

Grey, ágelán.

Grey, with a shade of green, idémmi.

{ áharas. { Brown horse, { átelak. { { aïs neggōr.

Horse with white feet, aïs wá-n-ásabōr.

Mare, tábagōt (fem. of ibegge?).

Foal, áhogi.

Filly, táhogít.

Ass, íshed; pl. íshedan. [Ghad., azīd; Ben Mūsa’s Temght, ahīd.]

Female ass, teshéd.

Full grown ass, ázar [azagh?] Hausa, saki.

Full grown female ass, tázaut, tézaght.

Old male ass, adánki.

{ temainúk. { Young of ass, { ahólil; fem. tahólilt. { { tamay.

{ tíhatēn. Sheep, tekhse, pl. { { téheli.

Sheep with long wool, tikíndemēn.

{ kíruwan; pl. kíruwatēn. Young of sheep, { { ajaímara; pl. ajaímarátin.

Ram, ábbegug; pl. íbbegān.

He-goat, ashólak.

She-goat, tághat; pl. ulli.

Dog, édi; pl. íyedan.

Cat, mús.

Mice, akōr.

Field-mice, adō.

Fáret el khél, araránga.

Rat, irállen.

{ temáregesht. Wild animals, { { tiwaksēn, táwakast.

{ éher; pl. éheran. Lion, { { éwukshan.

Young of lion, aledásh.

{ bubánti. { Surnames of lion, { budegaye. { { intende.

Leopard, awáshit, elwáshil.

{ ashebógel. Surnames of leopard, { { gérrier.

Hyena, arídal.

{ énadár. Surnames of hyena, { { erkínni.

Jackal, ebég; pl. ebeggán.

{ intainót. { Surnames of jackal, { intaine sóso. { { intangrén.

Elephant, élu; pl. éluan.

Giraffe, amdar; pl. imídderen.

Erkemím (buffalo), asaráke.

Lymhe, Leucoryx, ashamál; pl. íshemál.

Úrik, antelope, ésham.

Urkíye, the female, tésham; túrik.

Ar, other antelope, agíngara.

Oryx, téderít; pl. tederáten.

Other species of antelope, ábeshaw; pl. tebeshawen.

Gazella mohor, énhar; fem. ténhar; pl. ténharén.

Young of mohor, alímmu.

Gazelle, ashínkat.

Young of gazelle, aushím.

Resting-place of gazelle, abatōl-n-ashínkat; pl. ibtál.

Wild sheep, ulli-n-arúk.

Porcupine, hedgehog (dhurbán), támarait.

Gamfúd (squirrel?), tekenésit.

Hare, temáruwelt.

Small animal like the hare, áshan ábarōm.

Bú el gedemāt, akazáse.

{ haya. { Monkey, { fonóten. { { ibíddawen, pl. abárdawil. (?)

River-horse, (called banga in Timbúktu), agámba.

{ aráta. Crocodile (ákaray), { { akátel.

Smaller species (سقنقور Lacerta monitor?), zangway.

Chameleon, tahau.

Frog, égar.

Manatus, ayū.

Fish, ámen.

Largest species of fish (Perca Nilotica?), tehéddelt-n-áman.

Large black fish, déshir.

{ tashéllin. Other species, { { tagónit.

A species, of white colour, and great thickness, tagursíyat.

{ tagúndirit. { Other species, { tehéddadash. { { saríya.

A fish with four large teeth and red tail, zawegíru.

Cyprinus Niloticus, dá.

Mormyrus oxyrinchus, wusí.

{ horá. { { ejíjra. Other species of fish, { { marámbana. { { hánjerít.

Malapterurus electricus? tarlíbambó.

Smallest species of fish, íshenrá.

Snake, táshilt.

Large species of snake which devours the gazelle, tanároët.

A large snake, between green and black, tagíber.

Tabelénke, tajébdaret.

{ iméggel. Other kinds of snake, { { emellel katetúngu.

Scorpion, tezérdemt.

Lizard, magédar; pl. imegédaren.

Bú-néna (small black lizard), agaráyan.

{ large, yúma. Turtle, { { small, akéyun.

Bird, agadíd; pl. íggedád.

Young bird, ákirt; pl. íkirtán.

Cock, ákes; pl. íkesan.

Hen, tákeshít.

Chicken, íkirtán-n-tákeshít.

Pigeon, teddebérat; pl. idebíren.

Egg, tésadalt; pl. tesadálen.

Ostrich, énnehe (énnehel?); pl. énhal.

Empty egg of ostrich, placed on the top of the huts, átakís-n- énnehe; pl. itkás.

Vulture, ágadīr; pl. ígderān.

Hadaya, tegardímmat.

Rahme, tarálgi.

Guinea-hen (called in Timbúktu el kabésh), tailelt; pl. taílalēn.

Young of guinea-hen, isuwíten.

Kumarén, tének.

Crow, pl. tíbkakēn.

Stork, walíya.

Spoonbill (ádanay), gelgútta; pl. gelguttíten.

Sparrow, ákabōr.

Little red bird, sheterjénne.

Fly, pl. éshan.

Horse-fly, azarúwal.

Bee, isimbo; pl. isimboën.

Mosquito, tadést.

Small black ant, téatuf.

Large red ant, ádehik.

Large black ant (el kós), kíldekó.

White ant, temmédhe.

Ant-hill, arámmin.

Worm, ibékkebék.

Worm whose bite is painful, ekímdal.

Mukhét el ardh (venomous), agaraye.

Earwigs (amaroës), asís.

A white worm that penetrates into the nose of the camel, tózera.

Corn worm, mulúl.