TRAVELS AND DISCOVERIES
IN
NORTH AND CENTRAL AFRICA.
VOL. V.
LONDON:
PRINTED BY SPOTTISWOODE AND CO.
NEW-STREET SQUARE.
[Illustration: Drawn by J. M. Bernatz, from a Sketch by Dr. Barth.
M. & N. Hanhart, lith. et impt.
GÁGHO OR GÓGÓ.
June 20th. 1854.]
TRAVELS AND DISCOVERIES
IN
NORTH AND CENTRAL AFRICA:
BEING A
JOURNAL OF AN EXPEDITION
UNDERTAKEN
UNDER THE AUSPICES OF H.B.M.’S GOVERNMENT,
IN THE YEARS
1849-1855.
BY
HENRY BARTH, PH.D., D.C.L.
FELLOW OF THE ROYAL GEOGRAPHICAL AND ASIATIC SOCIETIES,
_&c. &c._
IN FIVE VOLUMES.
VOL. V.
LONDON:
LONGMAN, BROWN, GREEN, LONGMANS, & ROBERTS.
1858.
_The right of translation is reserved._
CONTENTS
OF
THE FIFTH VOLUME.
* * * * *
CHAP. LXX.
Page
Beginning of the New Year. — Anomalous Rising of the Niger. —
Commercial Relations of Timbúktu 1
Cheering Prospects at the beginning of the Year. — Material Existence.
— Unreasonable Dispute about a Point of Religious Controversy. —
Embarrassing Circumstances. — Anomalous Rising of the River. — The
Phenomenon explained. — High State of the Waters. — Machinations of the
Merchants from Morocco. — Mysterious Attack of Sickness. — Rainy Days
in January. — Departure put off. — Demon Principle of the Mohammedans.
— Small Loan. — Commercial Relations. — Manufactures limited. — Leather
Work. — Specimens. — No Weaving. — Foreign Commerce. — Gold. — Gold and
Salt. — Species and Prices of Salt. — Salt and Gúro Nuts. — Points in
the Trade of Gúro Nuts. — Cotton Manufactures in former Times. —
Provisions. — Caravans from the North. — Exaggerated Accounts. —
Articles of European Commerce. — Important Position of Timbúktu.
CHAP. LXXI.
Diary, continued 8
My Informants. — Continued Disappointment. — Family Reason of Delay. —
Leave again for the Tents. — Merits of the Prophets. — Books sent out
to Central Africa. — Arrival of Sídi Mohammed. — Hammádi. — Family
Concerns. — Another Arrival from Ghadámes. — Unlucky Fate of a Parcel.
— The Waters subside. — Indications of a political Storm. — Arrival of
another Officer from Hamda-Alláhi. — Protest of the Brothers. — A
sleepless Night. — Interesting Episode. — The Kél-ulli.
CHAP. LXXII.
Great Crisis. — Obliged to leave the Town. —
Military Demonstration 59
The Tábu or great Army of the Awelímmiden. — Who is a Moslim? —
Celebration of the Sebúwa. — The Gwanín. — The Kél-hekíkan. —
Political Crisis. — Hasty Proceedings. — Warlike Nightly Manœuvres. —
March of the Tábu arrested. — Camp Inconveniences. — Political Meeting
at the Ródha. — Consultation of the Brothers. — Policy of the Fúlbe. —
Further Difficulties. — Life in the Camp. — The Gwanín again. —
Turbulent State of the Country. — Presents. — Intrigues. — Native
Estimate of Europeans. — General Political Relations.
CHAP. LXXIII.
Abortive Attempt at Departure from Timbúktu 94
Setting out from Bóse-bángo. — Tawárek Encampments. — Ammalélle. — Camp
of the Kél-n-Nokúnder, at Ernésse. — Hospitality of the Kél-ulli. —
Camp of the Tarabanása. — Relations of various Chiefs. — Taútilt and
the Chief Wóghda. — The Welád Molúk. — The chivalrous Wóghdugu.
CHAP. LXXIV.
Retrograde Movement towards Timbúktu 111
The Rebel Chief Ákhbi. — Quarrel of the Igwádaren. — Return Westward. —
Berber and Canaanitic Names. — Swamps and Rains. — A Camp in Motion. —
Lady Travellers. — The Kinsman of Sául. — Exciting News. — Relations
with the French. — Parting with Kungu. — The Camp at Ernésse again. —
Downs of Úle-Tehárge. — A friendly Chat. — Return of Servants from
Town. — News from Timbúktu.
CHAP. LXXV.
Final and real Start. — Creeks on the Northern Bank of
the Niger. — Ghérgo. — Bamba 139
Real Start. — Leave Úle-Tehárge. — A welcome Parcel. — Gigantic Retem.
— Females of the Welád Molúk. — Peaceable Tolba. — Wild Hog. — Zangway.
— The Creeks. — Ém-n-kúris. — Tamizgída. — Ghérgo. — Hospitality of
the Kél-antsár. — Crossing Creeks. — Approach to Bamba. — Scenery of
the River. — The Rumá. — Smoking. — The Cocks of Bamba. — Sídi
Mohammed’s Family. — Scarcity of Supplies.
CHAP. LXXVI.
The Desert. — Country along the Border of the River. — Greatest
Narrowing. — South-easterly Bend 166
A Night March through Swamps. — Terárart, Northernmost Creek of the
Niger. — “Tahónt-n-éggish.” — Various Personalities. — The Chief
Sadáktu. — Hot Camping-ground. — A poisonous Spider. — Encampment of
Sídi Ilemín. — Beginning of the Rocky District. — Tin-sherífen. — The
Kél e’ Súk. — Tawárek Ladies. — The River at Tin-sherífen. — Rocks in
the River. — Cry of the young Zangway.
CHAP. LXXVII.
Tósaye, or the Narrowing of the River. — Burrum; Ancient
Relation to Egypt. — Great South-south-easterly Reach 188
Incident in African Warfare. — Island of Ádar-n-Háut. — Burrum. —
Intercourse with Egypt. — Slow Progress. — Intercourse by Water between
Gógó and Bamba. — River between steep Cliffs. — Morals of the Kél e’
Súk. — The Tin-ger-Égedesh. — Curiosity of the Women. — Mount Tóndibi.
— Appearance of our Party. — Swampy District Abúba. — The Ibawájiten.
— Great Breadth of the River. — First Sight of Gógó. — Appearance of
Industry.
CHAP. LXXVIII.
The ancient Capital of Songhay, and its Neighbourhood 305
Gógó and Timbúktu. — General Description of Gógó. — Rich Vegetation.
— The Mosque. — Meeting of Native Chiefs. — Khozématen and Hanna. —
The Gá-béro. — Their Hospitality. — Encamp in Barno. — Hippopotami. —
Return to Gógó. — Preparations to leave Gógó. — Arrival of the Chief
Thákkefi. — His Proposal. — Survey of the River.
CHAP. LXXIX.
Separation from the Sheikh. — Cross the River to the
South-western Side. — Various Encampments. — River
studded with Islands. — Ansóngho 237
Separation from the Sheikh. — Bornu-gungu. — The Gá-bíbi. — Unsettled
Districts. — Tóngi. — Barbarous Custom. — Ádar-andúrren. — Island
Ansóngho. — Iron Gates of Akarámbay. — Rocky Character of River. —
Burre. — Fúlbe Settlers. — Rapids. — Tiboráwen. — Wild Scenery. —
The Ímelíggizen. — Island Kátubu. — A River Archipelago. — Wild River
Scenery at Ém-n-íshib. — Parting with Mohammed the Kél e’ Súki.
CHAP. LXXX.
Denser Population begins 259
Difficulty of determining the Watercourses. — Granite Boulders. — Ayóru
and its Cultivation. — Kendáji and its Chief. — A fertile District. —
Camp of Erátafáni. — Doubtful Escort. — Rocky Nature of River-bed. —
Sinder, the Corn Market. — State of Háusa. — Date-palms. — Mohammed
Sáleh. — Rich Country. — Ázemay. — First Háusa Salute. — The Kortíta. —
The River Sirba. — Wántila. — An alarming Adventure. — Cotton
Plantations. — Bírni. — Island of Bé-gungu. — Margin and Cliffs of the
River. — Arrival at Say.
CHAP. LXXXI.
Second Stay in Say. — Journey through Déndina and Kebbi 295
Audience with the Governor. — Market of Say. — Inundated State. —
Leave Say. — Tanna. — Mínge. — Támkala and its reduced Condition. —
Audience with Ábú el Hassan. — His Position. — A Háusa Nobleman. —
Friendly Reception in Gárbo. — A Storm. — Town of Kallíyul. — Isolated
Specimens of the Oil-palm. — Débe. — Pernicious Effect of Water. — Town
of Tilli. — Sickness of Señi. — The swampy Gúlbi-n-Sókoto. —
Birni-n-Kebbi. — Swampy Valleys. — Jéga. — Cheering Recognition. —
Arrival at Gando.
CHAP. LXXXII.
Second Stay in Gando, Sókoto, and Wurno 327
Awkward Fate of a Letter. — Abundance of Rains. — Leaving Gando. —
Variety of Vegetation. — Effect of Rains. — Arrival at Sókoto. —
Unofficial News of Vogel’s Party. — Swollen Torrent of Sókoto. — Kind
Reception at Wurno. — State of Insecurity. — Prices of Market. —
Present from ʿAlíyu. — Sickness. — Sad Condition of Negroland. — Leave
taking. — New Route. — Gulbi-n-Rába. — Long March to Gandi. — Another
long March. — Moríki. — Dúchi. — Town of Kámmané. — Another unsafe
Wilderness. — Take Leave of the Ghaladíma. — Arrival in Kanó.
CHAP. LXXXIII.
Second Residence in Kanó, under unfavourable Circumstances.
— March to Kúkawa 358
Financial Difficulties. — Sickness of my Horses. — Want of Information.
— Varying News from Kúkawa. — Disappointing News from Zínder. —
Letter to ʿAlíyu. — Unprofitable Letters. — Forced Loans. — Final
Arrangements. — Leaving Kanó. — Aspect of Country. — Kind Treatment at
Gída-n-Alla. — The Thieves of Gírki. — Reduced State of Gúmmel. — Last
Meeting with Mohammed e’ Sfáksi. — Departure from Gúmmel. — Máshena. —
Meeting with Mr. Vogel. — Great Disappointment. — Zurríkulo. — “Búne
Kayérda Sʿaíd.” — Dáway. — Kinjéberi. — Various Branches of the
Komádugu.
CHAP. LXXXIV.
Last Residence in Kúkawa. — Benefit of European Society. —
Unpleasant Circumstances 391
Arrangements with Mr. Vogel. — Departure of Mr. Vogel. — Attack of
Rheumatism. — Abortive Plan of Departure from Kúkawa. — Reenter the
Town. — Arrival of a Caravan. — News from Mr. Vogel.
CHAP. LXXXV.
Real Start. — Small Party 408
My Camels. — Real Start. — First Day’s March. — Kánembú Hamlets. —
Ngégimi. — Small Alarm. — Treatment of Slaves. — The Well Bedwáram and
Macguire’s Death. — Desert of Tintúmma. — Ágadem. — Fatigue in the
Desert. — Crystallised Tubes. — Well of Díbbela. — Zaw-kurá. — Caravan
of Tebu. — Bilma and Kalála. — Wádi Kawár. — Dírki. — Áshenúmma, its
picturesque Scenery, and its Chief. — Singular Use of dried Fish. —
Ánay. — Íggeba. — Síggedim. — Value of Horses in the Desert. — Heat of
the Desert. — Tíggera-n-Dúmma. — El Áhmar. — Rugged Passages. —
Arrival at Tejérri. — Madrúsa. — Meet Mr. Warrington. — Entrance into
Múrzuk. — Revolution in the Regency. — Leave Múrzuk. — Wádí Zemzem. —
Meet Mr. Reade at ʿAín Zára. — Return to Europe. — Conclusion.
* * * * *
APPENDIX. I.
Collection of Itineraries illustrating the Western Half of the
Desert, its Districts, and its Inhabitants, and the Course of
the Upper Niger 457
APPENDIX II.
List of the Arab or Moorish Tribes scattered over the Western
Part of the Desert, according to the Districts of natural
Divisions of the Desert in which they are settled 525
APPENDIX III.
Sections and Families of the great South-westerly Group of the
Imóshagh or Tawárek 552
APPENDIX IV.
A Vocabulary of the Temáshight or Tárkíye, such as spoken by the
Áwelímmiden, with some prefatory Remarks and notes by Professor
Newman 565
APPENDIX V.
El Bakáy’s Letter of Recommendation, translated by Dr.
Nicholson 642
APPENDIX VI.
Chief Towns and Residences of the Independent Songhay, between
the Niger and my Route by Yágha and Libtáko 652
APPENDIX VII.
Fragments of a Meteorological Register 655
APPENDIX VIII.
A few Remarks with regard to the construction of the Maps,
by Dr. A. Petermann 667
INDEX to the whole of the Five Volumes 671
LIST OF ILLUSTRATIONS
IN
THE FIFTH VOLUME.
* * * * *
MAPS.
Page
XIV. General Map of the Eastern Half of Northern Central
Africa _to face_ i
XV. General Map of the Western Half of Northern Central
Africa _to face_ 457
PLATES.
1. Ghágo _Frontispiece._
2. Camp of the Sheikh El Bakáy _to face_ 84
3. Ammalélle „ 127
4. Bamba „ 162
5. Borno on the Niger „ 227
6. Ansóngho „ 249
7. The Niger at Tiboráwen „ 253
8. Rapids of the Niger at Ém-n-Íshib „ 258
9. Swollen torrent of Sókoto „ 335
10. Áshenúmma „ 432
WOODCUTS.
Leather Bag 18
Two Leather Cushions 19
A “bét” or Énnefi, a small Leather Pouch, with three Pockets
and Cover, for Tobacco and Tinder; a covering for gun 20
A Tawárek Camp in Motion 121
Ground-plan of Hut of Matting 164
Hamlet of Kánembú Cattle-breeders 411
[Illustration: DR. BARTH’S TRAVELS IN NORTH AND CENTRAL AFRICA Sheet No.
14.
MAP OF PART OF AFRICA (WESTERN SHEET) showing DR. BARTH’S ROUTES,
1850-1855 between and native itineraries collected by him.
Constructed and drawn by A. Petermann.
Engraved by E. Weller, _Duke Strt. Bloomsbury._
_London, Longman & Co._]
TRAVELS AND DISCOVERIES
IN
AFRICA.
* * * * *
CHAPTER LXX.
BEGINNING OF THE NEW YEAR. — ANOMALOUS RISING OF THE NIGER. — COMMERCIAL
RELATIONS OF TIMBÚKTU.
I had long cherished the hope that the beginning of 1854 would have
found me far advanced on my homeward journey; but greatly disappointed
in this expectation, I began the year with a fervent prayer for a safe
return home in the course of it.
El Médani, my friend from Swéra, or Mogadore, whom I used to call my
political thermometer, or rather my politico-meter, on account of his
exhibiting towards me friendly feelings only at times when he saw
everything quiet, sent me his compliments in the morning of the first of
January; nay, even the two leaders of the hostile factions,—Hammádi, the
rival of my protector, and Táleb Mohammed, the wealthiest merchant in
the town, and the leader of the intriguing merchants from Morocco,—gave
me to understand that they wanted to enter into friendly relations with
me. My health as yet was very precarious; but I felt so much recovered
in mind and body that, preparatory to my longed for departure, I began
arranging the remainder of my baggage, which, with the exception of my
small library, had been very much reduced. To my great astonishment and
delight, while searching through my lumber, I found another thermometer
in good repair. From the remainder of my broken instruments I picked up
a good deal of quicksilver, which I gave to the Sheikh, who himself, as
well as his other unsophisticated friends, derived a great deal of
amusement from observing the qualities of this metal. Meanwhile, my
protector endeavoured to make me fully acquainted with the political
relation in which he stood to his brothers, Sídi Mohammed and Zén el
ʿAbidín, whom he expected soon to arrive, and of whose different views
in politics he gave me some slight hints; and I lamented greatly that
the power of this noble family, instead of being strengthened by the
number of its conspicuous scions, was only rent and split by the
divergency of their views.
The course of my material existence went on very uniformly, with only
slight variations. My daily food, when I was in the town, consisted of
some milk and bread in the morning, a little kuskus, which the Sheikh
used to send, about two in the afternoon, and a dish of negro millet,
containing a little meat, or seasoned with the sauce of the kobéwa, or
_Cucurbita Melopepo_, after sunset. The meat of Timbúktu, at least
during the cold season, agreed with me infinitely better than that of
any other part of Negroland; but this was not the case with the
_Melopepo_, although it is an excellent and palatable vegetable. In the
beginning of my stay I had consumed a great many young pigeons, which
form a favourite dainty in this city. They are sold at the almost
incredibly cheap rate of ten shells each, or at the rate of three
hundred for a dollar; but the poor little things were used for culinary
purposes so soon after breaking the shell as to be almost tasteless. A
very rare dainty was formed by an ostrich egg, which was one day brought
to me. This article is more easily to be obtained in the desert than in
the towns, and such strong food, moreover, is not well adapted to the
stomach of a resident. The Sheikh used also to send me a dish late at
night, sometimes long after midnight; but, on account of the late hour,
I never touched it, and left it to my servants.
It had been arranged that we should make another excursion to Kábara,
but our visit was put off from day to day, although I was extremely
anxious to witness the features of the country, in the present high
level of the river, at the place where I had first landed on my arrival.
Thus I was reduced, for entertainment, to my intercourse with the
Sheikh, his kinsfolk, and followers; and as religious topics were always
brought forward more prominently by my enemies, but especially in the
learned letters which the emír of Hamda-Alláhi sent in reply to the
Sheikh[1], my conversation with the former now began to turn more and
more upon religious subjects, such as the return of the Messiah, and on
the meaning of the name “Paraclete” given in the New Testament to the
Holy Spirit, who was to descend upon the apostles, but which by the
Mohammedans in more recent times is applied to Mohammed, whose coming,
they say, is predicted in this instance by the Holy Book of the
Christians.
One day when I visited the Sheikh, the two brothers were engaged in an
animated discussion respecting the relation of ʿAísa (Jesus Christ) to
Mohammed, and a warm dispute arose on the sophistical question, whether
it would be allowed, after the return of ʿAísa upon earth, to eat
camel’s flesh. The Sheikh himself was anxious to prove how difficult it
would be for themselves to change any part of their creed after the
return of ʿAísa, owing to the difference which existed between the
precepts of the two prophets, and thus intended to excuse the Christians
for not embracing the creed of Mohammed, after having once adopted that
of ʿAísa. The two learned men, in the heat of their dispute, had
overlooked the fact that the camel was a prohibited animal to the Jews,
but not to the Christians, and hence that the return of ʿAísa would not
interfere with their favourite repast. It was by cheerfully entering
into these discussions that I obtained for myself the esteem even of
those who were most anxious to extort from me as much as possible of my
remaining property.
The arrival of another small caravan of the Tawáti was very near causing
me a serious embarrassment. Some of the merchants from Morocco, excited
by commercial jealousy, had spread the report that the calico brought by
that caravan was Christian property, belonging to the English agent in
Ghadámes: and I had some difficulty in making the people understand,
that, even if that article had originally belonged to the agent, it was
now the property of the Tawáti merchants. The presence of those people,
also, caused the road to the north, by way of Tawát, to be again brought
under discussion, as the route most suitable for my home-journey. My
departure was now discussed almost daily; the arrival of our lively and
talkative, but indiscreet messenger, Áhmed el Wádáwi, who had at length
returned from his errand to the Awelímmeden, holding out the hope that
my departure was in reality not far distant; but the fact that none of
the Tawárek had come with him, notwithstanding his assertion that they
were soon to follow, convinced me that my prospect of departure was put
off for an indefinite period.
Towards the end of January the waters of the river reached their highest
level, exhibiting that marvellous anomaly, in comparison with the period
of the rising of other African rivers north of the equator, which is
calculated to awaken astonishment in any man acquainted with the
subject. For when he knows that the rising of these rivers is due to the
fall of the tropical rains, he will naturally expect that the Niger,
like its eastern branch, the Tsádda or Bénuwé, or the Nile, should reach
its highest level in August or September. The fact can only be partly
explained with the means at our disposal, and in the present state of
our knowledge of this part of Africa, although it is illustrated by
similar cases, if we compare it with the anomalous rising of some South-
African rivers; especially the grand discovery of Dr. Livingstone, the
Liambézi, which, forming in its upper course an immense shallow sheet of
water, collects here the greatest amount of water at a time (July and
August) when its lower course, the Zambézi, separated from it and
withdrawn from the immediate effects of the waters collected above by
the marvellous narrowing of the river-bed from the Falls of Victoria[2]
downwards, is in its lowest state, and, through the influence of the
water by which it is joined in its lower course, reaches here its
highest level at quite a different season, February and March. We have
before us exactly the same phenomenon in the case of the Niger, the
great West-African river, which, according to the most accurate
information which I was able to gather on the spot, every year continues
to rise till the end of December or the beginning of January, and does
not begin to decrease before February; while its eastern branch, the
Bénuwé, as well as the lower course of the Niger, where it is called
Kwára, exactly as is the case with the Nile, reaches its highest level
by the end of August and begins to decrease steadily in the course of
October.
To explain the difference and anomaly of these phenomena we must attend
to the different character of these rivers. For while the Bénuwé after
having once assumed a westerly direction follows it up with but very
little deviation, the great western branch describes three quarters of
an immense circle, and having but very little fall in the greater part
of its extraordinary winding course, the waters which flow towards it
from the more distant quarters require a long time to reach its middle
course, so that the rain which falls in the course of September and
October in the country of the Wangaráwa, or the South-eastern Mandigoes,
will certainly continue to swell the river at Timbúktu till the end of
November or even December; for that rain falls in those quarters behind
the coast of Sierra Leone and Cape Palmas till the end of September, and
perhaps even in October, we may conclude with some degree of certainty
from the fact that such is the case on the coast[3]; and this is
confirmed as regards Kakóndi and Tímbo by Caillié’s observations.[4] In
the mountainous southern provinces of Abessinia, too, whose latitude
corresponds exactly with that of the regions from whence the feeders of
the Niger take their rise, the most constant fall of rain has been
observed in September. Now while the whole region between Jenne and
Timbúktu is of a very flat and level character, so that the river,
running along at a very slow rate and with a very meandering course, not
only fills a very broad stream spreading out over the neighbouring low
lands, but forms also a great many backwaters and basins or lakes of
which the Débo is only one although perhaps the largest in size, the
river lower down beyond Bamba, and especially in the district called
Tin-sherífen which we shall visit on our return journey, is shut in and
reduced to the width of a few hundred yards, so that the water, having
expanded over such an immense tract and not exercising therefore the
same pressure which such a volume of water would do under other
circumstances if it were kept together in a narrower channel, preserves
its level or even still increases in extent and depth, while the surplus
produced by the fall of rain in the country higher up has already
diminished.
This is my mode of accounting for a phenomenon which seems to contradict
in so great a measure the whole of the phenomena which have come under
our observation with regard to the effects of rain and the rising of the
rivers north and south of the equator, and imparts to the upper course
of the Niger the same character as the Gabún and other rivers of the
equatorial line which reach their highest level in the course of
February.
Of course this state of the upper river, although it does not reach
always the same level, cannot fail to exercise an influence also upon
the lower part, where it is called Kwára, and where it has been visited
repeatedly by Englishmen. But although, on account of their being
unaware of this character of the river, they have not paid much
attention to its features at the beginning of the hot season, and have
even rarely visited it at that period, nevertheless Mr. Laird, who spent
several months in the Kwára, has not failed to observe a phenomenon
which exactly corresponds to the state of the river which I have just
described. For he records[5] the surprising fact, which formerly must
have been quite unintelligible, but which now receives its full
illustration, namely, that the river _at Iddá began to rise on the 22nd
of March._ This, in my opinion, he erroneously attributes to the rains
up the country, as there are no rains whatever during the whole of
March, and only a few drops in April; but it is evidently the effect of
the waters in the upper and wide part of the river at length beginning
to decrease about the middle of February, if we take the current at from
2½ to 3 miles, as the windings of the river extend to not much less than
2000 miles between Kábara and Iddá. The elevation of Timbúktu above the
level of the sea I assume to be about 900 feet.
It was on the 4th of January that the first boat from Kábara approached
close to the walls of the town of Timbúktu; and, as the immediate result
of such a greater facility of intercourse, the supply of corn became
more plentiful, and, in consequence, much cheaper: the sʿaa of millet
being sold for 40 shells, and the suníye, that is to say, more than two
hundred pounds’ weight, for 3000, or one Spanish dollar, certainly a
very low rate; while I myself, as a foreigner and a stranger, had to pay
3750. The high state of the waters was naturally of the greatest
interest to me; and, in order to satisfy my curiosity, the Sheikh took
me out on the 9th. Emerging from the town at about the middle of the
western wall, where formerly the báb el gibleh[6] was situated, we went
first to the nearest creek of the river, but found here no boats; and
then crossing an extremely barren and stony level reached another branch
of the creek, where eight or ten smaller boats, without a covering or
cabin, were lying; the innermost corner of this creek not being more
than four or five hundred yards distant from the Great Mosque, or
Jíngeré-bér. All the people asserted that the river, at Kábara, had now
reached its highest level, and even affirmed that it had begun to fall
here on the 7th; but, nevertheless, it became evident that the waters
were still rising during the whole of the month,—almost endangering the
safety of the town. On this occasion I learned that a great inundation
in 1640 had flooded a considerable part of the town, and converted into
a lake the central and lowest quarter, which is called Bagíndi, a name
derived, as is asserted, from the tank thus formed having been enlivened
by hippopotami.[7]
Interesting as was that day’s excursion it cost me dear; for being
obliged, not only to be armed myself, but also to have an armed servant
with me, I greatly excited the hostile feelings of the merchants from
Morocco, and especially of that proud nobleman, ʿAbd e’ Salám, who went
about among the great men of the town, saying, that in Morocco we, the
Europeans, or rather the English, were not allowed to wear arms. But to
show the absurdity of this assertion, I stated that while travelling in
Morocco we received armed horsemen for an escort, while here, where
there was no settled form of government, we had to protect ourselves. He
then spread the rumour that an armed English vessel had ascended the
river as far as Gógó; and this curious report was backed with such
strong assertions that my own servant, ʿAlí el Ágeren, felt convinced of
its truth, and thought it strange when I attempted to prove its
absurdity.
But notwithstanding this hostile feeling, ʿAbd e’ Salám deemed it
prudent to send, next day, his friend, Múláy el Méhedí, in order to
excuse himself for the expressions which he had used a few days before
with regard to me. It was this man, Múláy el Méhedí, with whom I should
have liked to be able to converse on friendly terms, as he was a person
of intelligence, and even possessed some little knowledge of astronomy.
Indeed, I was not a little astonished when, conversing with him one day
about the situation of Timbúktu, he came out with the statement that the
town was situated about 18° N. lat., without my having thrown out the
slightest hint in this respect.
All this time the whole of the surrounding country was in a most
disturbed state, owing to several expeditions, or forays, which were
going on, especially by the restless tribe of the Welád ʿAlúsh. They had
lately taken 600 camels from the Welád Mebárek, and had now turned their
predatory incursions into another direction.
On the 12th of January we again went to the tents, which had now been
pitched in another spot, called Ingómaren, at a distance of about six
miles a little S. from E.; but this time our stay in the encampment was
very unlucky for me in several respects. On the 13th I felt tolerably
well, and had a cheerful conversation with my protector about my
approaching departure, when he sent me several presents, such as a large
cover for the top of the tent[8], called “sarámmu” by the Songhay, “e’
béni erréga” by the Moors hereabout, and several leather pillows; but on
the 14th, a little after noon, I was seized with such a sudden and
severe attack of fever as I had never experienced before, accompanied by
violent shivering fits, which made my kind host fear that I had been
poisoned. I had drunk, a short time before, some sour milk brought me by
a Berbúshi, that is to say, a man who, although intimately attached to
the family of the Sheikh, originally belonged to the tribe of the
Berabísh, whose chief murdered Major Laing. Although I myself had no
suspicion that the milk which I had drunk had in any way contributed to
my sudden attack of illness, yet as that man had some private animosity
against me, and did not seem content with a present which I had made him
in return for his small gift, I became so irritated, that I ordered him
away in a very unceremonious manner, which caused a most unpleasant
scene; for, at this conjuncture, all the people, including my own
servants and even my very best friends amongst the Sheikh’s people,
without paying any regard to my feeble state, gave vent to their
feelings against me as a Christian.
But the Sheikh himself did not for a moment change his kind disposition,
sending me tea repeatedly, and calling frequently to see how I was
getting on. Fortunately, a tranquil night’s repose restored me again to
health, and the following morning my friends came to me, one after the
other, in order to beg my pardon for their neglect. While we were
conversing on the preparations for my journey, a messenger brought the
news of the arrival of a very intimate friend of the Sheikh,—Mohammed
ben ʿAbd-Alláhi el Fútáwi,—who had come, with a numerous suite, in order
to stay some time with the Sheikh, and, if possible, to be cured by me
of some serious disease: and the prospect of soon leaving this quarter
was greatly darkened by this circumstance.
[Sidenote: January 15th.]
This was one of those rainy days which are said not to be unusual
towards the end of January and the beginning of February in this quarter
along the river, though, in the other parts of Negroland that I had
visited, I had never beheld anything of the kind. But the quantity of
rain that fell even here was very little, for the sky, which had been
cloudy in the morning, cleared up about noon; and although in the
afternoon it became again overcast, with thunder in the distance
followed by lightning towards evening, yet there fell only a few drops
of rain in the course of the night.
On the 16th, having made a good breakfast on a goat roasted whole before
the fire, we returned again into the town, where I was desired to cure a
man of a disease over which I had no power. The character and position
of the person would have rendered it a circumstance of the highest
importance to me if I had been able to do so. The chronic disease under
which Mohammed ben ʿAbd-Alláhi, for this is the person of whom I speak,
was labouring, cast a melancholy gloom over him. I admired his manners,
and the fine expression of his features; but I was disappointed to find
that, although well versed in his religious books, he did not possess
any historical knowledge as to the former state of these countries,
which formed an object of the highest interest to me. The arrival of
this person made my protector forget all the thoughts of my immediate
departure.
Besides this circumstance, nothing of interest happened for some days,
all the people exhorting me to patience; and, my departure being again
put off, fresh attempts were made to convert me, even by my friends, who
from sheer friendship could not bear to see me adhere to a creed which
they thought erroneous. But I withstood all their attacks, and at times
even ventured to ridicule freely some of their superstitious notions. I
was far from laughing at the chief principles of their doctrine; but, as
they always recurred in their arguments to their belief in sorcery and
demons, I declared one day that, as for us, we had made all the demons
our “khóddemán.” This is an expression with which these people are wont
to denote the degraded and servile tribes; and I represented the
Europeans as having obtained a victory over the spirits, by ascending in
balloons into the higher regions, and from thence firing at them with
rifles. The idea that the Christians must have subjected to their will
the demoniacal powers, occurs very easily to the mind of the Mohammedan,
who does not understand how the former are able to manufacture all the
nice things which issue from their hands.
Meanwhile I was glad to break off my relations with my former friend the
Waláti, who had recently returned from a journey to Áribínda, and who
came to ask me officially whether he was to accompany me on my home
journey or not; but although I told him plainly, that after all that had
happened he could no longer be my companion, I treated him with more
generosity than he deserved.
At the same time, I thought it also prudent to cultivate the good will
of my servant ʿAlí el Ágeren, although he had almost entirely separated
himself from me, and left me to my fate, since he had become fully aware
of the dangerous nature of my position. I demanded from him no sort of
service, though his salary of nine dollars a month went on all the time.
However, being rather short of cash, and not being able to procure a
loan from the people to whom I had been recommended, I was glad to
obtain from a friendly Ghadámsi merchant, of the name of Mohammed ben
ʿAlí ben Táleb, about 50,000 shells, equal to 13⅓ mithkál, reckoned at
3800 shells each, and I afterwards was obliged to add another small sum,
making the whole 25 mithkáls.
In this place I think it well to give a short sketch of the commercial
relations of Timbúktu, though it cannot make the slightest pretension to
completeness, as I did not enter into such free intercourse with the
natives as would have enabled me to combine a sufficient number of facts
into a graphic view of the commercial life of the city. The people with
whom I had most intercourse could offer little or no information on the
subject. My situation in Kanó had been very different.
[Illustration]
The great feature which distinguishes the market of Timbúktu from that
of Kanó is the fact, that Timbúktu is not at all a manufacturing town,
while the emporium of Háusa fully deserves to be classed as such. Almost
the whole life of the city is based upon foreign commerce, which, owing
to the great northerly bend of the Niger, finds here the most favoured
spot for intercourse, while at the same time that splendid river enables
the inhabitants to supply all their wants from without; for native corn
is not raised here in sufficient quantities to feed even a very small
proportion of the population, and almost all the victuals are imported
by water-carriage from Sansándi and the neighbourhood.
The only manufactures carried on in the city, as far as fell under my
observation, are confined to the art of the blacksmith, and to a little
leatherwork. Some of these articles, such as provision or luggage bags,
cushions, small leather pouches for tobacco, and gun-cloths, especially
the leather bags, are very neat, as shown in the accompanying wood-cuts;
but even these are mostly manufactured by Tawárek, and especially
females, so that the industry of the city is hardly of any account. It
was formerly supposed that Timbúktu was distinguished on account of its
weaving[9], and that the export of dyed shirts from hence was
considerable; but I have already had an opportunity of showing that this
was entirely a mistake, almost the whole clothing of the natives
themselves, especially that of the wealthier classes, being imported
either from Kanó[10] or from Sansándi, besides the calico imported from
England. The export of the produce of Kanó, especially by way of Árawán,
extends to the very border of the Atlantic, where it comes into contact
with the considerable import of Malabar cloth by way of St. Louis, or
Ndér, on the Senegal, while the dyed shirts from Sansándi, which, as far
as I had an opportunity of observing, seem to be made of foreign or
English calico, and not of native cotton, do not appear to be exported
to a greater distance. These shirts are generally distinguished by their
rich ornament of coloured silk, and look very pretty; and I am sorry
that I was obliged to give away, as, a present a specimen which I
intended to bring home with me. The people of Timbúktu are very
experienced in the art of adorning their clothing with a fine stitching
of silk, but this is done on a very small scale, and even these shirts
are only used at home. There is, however, a very considerable degree of
industry exercised by the natives of some of the neighbouring districts,
especially Fermágha, who produce very excellent woollen blankets, and
carpets of various colours, which form a most extensive article of
consumption with the natives.
[Illustration]
[Illustration]
The foreign commerce has especially three great high-roads: that along
the river from the south-west (for lower down the river there is at
present scarcely any commerce at all), which comprises the trade
proceeding from various points; and two roads from the north, that from
Morocco on the one hand, and that from Ghadámes on the other. In all
this commerce, gold forms the chief staple, although the whole amount of
the precious metal exported from this city appears to be exceedingly
small, if compared with a European standard. It probably does not exceed
an average of 20,000_l._ sterling per year.[11] The gold is brought
either from Bambúk or from Búre, but from the former place in a larger
quantity. The gold from the country of the Wángaráwa does not reach this
market, but, as it seems, at present is directly exported to that part
of the southern coast which on this account is called the Gold Coast.
The species of gold from Bambúk is of a more yellow colour; that from
Búre is rather whitish; and that from Wángara has a greenish hue. Most
of this gold, I think, is brought into the town in rings. I do not
remember to have seen or heard of gold dust, or “tibber,” being brought
to market in small leathern bags, such as Shabíni and other people
describe, containing about one ounce, equal to twenty-five dollars in
value. But, nevertheless, a considerable amount of this article must
come into market, as most of the gold dust which comes to Ghadámes and
Tripoli passes through Timbúktu, while another portion goes directly
from Sansándi to Árawán.[12]
It was evidently in consequence of the influence of the Arabs, that the
scale of the mithkál[13] was introduced in the trade in gold; but it is
a very general term, which may signify very different quantities, and
thus we find various kinds of mithkáls used in Negroland, especially
those of Ágades, Timbúktu, and Mango, the Mandingo place between Yendí
and the Niger, the former of which is the smallest, and equal, as I have
stated in the proper place, to 1000 shells of Háusa standard, although
in the present decayed state of the town of Ágades, where all the gold
trade has ceased, it possesses rather an imaginary value. The mithkál of
Timbúktu contains the weight of 24 grains of the kharúb tree, or 96 of
wheat, and is worth from 3000 to 4000 shells.[14] The mithkál of Mango
is equal to 1¼ of that of Timbúktu. Besides rings, very handsome
ornaments are worked of gold; but, as far as I could learn, most of this
workmanship comes from Waláta, which is still celebrated on this
account.[15]
The next article that forms one of the chief staples in Timbúktu, and in
some respects even more so than gold, is salt, which, together with
gold, formed articles of exchange all along the Niger from the most
ancient times.[16] It is brought from Taödénni, a place whose situation
has been tolerably well established by M. Caillié’s journey[17], and the
mines of which have been worked, as we know from Áhmed Bábá, since the
year 1596, when the former mines of Tegháza, situated some seventy miles
further to the north, were given up. These salt mines of Tegháza appear
to have been worked from very remote times, or at least before the
eleventh century; and there can be little doubt that the mines of
Tátentál, described by the excellent geographer El Bekrí as situated
twenty days’ journey from Sijilmésa, and two from the beginning of the
desert, are identical with Tegháza. Even at that time both Sigilmésa and
Ghánata were provided from here, while at least the eastern and original
portion of Songhay was supplied at that early period from the mines of
Taútek, six days from Tademékka.[18]
In Taödénni the salt, which covers a very extensive tract of ground in
the district “El-Jóf,” is formed in five layers, or “úje,” the uppermost
of which is called el-wára; the second, el-bentí; the third, el-
hammamíye; the fourth, el-káhela, or the black one; and the lowest,
which is embedded in the water, el-kámera, or el-bédha. The upper of
these layers are of little value, and the most in request is the fourth
layer, or el-káhela, the colour of which is a most beautiful
intermixture of black and white, like a species of marble. The ground is
let out by the “káíd,” who resides here, and whose name at the present
time is Zén, in small portions, where the diggings are made, and he
levies a tribute called the khomús from each hofra, or hole, the rest
being sold by the workmen.
The largest pieces of salt which are dug out here measure 3 feet 5
inches in length, 13 inches in height, and 2⅓ inches in thickness, but
they are of very unequal size, varying from 50 to 65 lb. in weight;
this, however, is only half of one layer, each layer being sawn into two
slabs. The price of these slabs of course varies greatly at different
times, but, as far as I became aware, in general does not reach such an
exorbitant price as has been mentioned by Leo Africanus, Mr. Jackson,
General Daumas, and others. When lowest, the price of each middle-sized
slab does not exceed 3000 shells; and the highest price which was paid
during my residence in the town was 6000, the price always rising
towards spring, when the salt caravans become scarce on account of the
number of blood-flies which infest the town and the neighbourhood of the
river. Of course, when this great highroad is shut up for a long period,
in consequence of feuds between the various tribes, the price may for a
time rise much higher, but such cases must be quite exceptional.
The trade in salt on a large scale, as far as regards Timbúktu, is
entirely carried on by means of the túrkedí, or the cloth for female
apparel, manufactured in Kanó; the merchants of Ghadámes bartering in
the market of Árawán six túrkedí, or “mélhafa,” for nine slabs, or
“hajra,” of salt, on condition that the Arabs bring the salt ready to
market; or twelve, including the carriage to Taödénni. If they
themselves then carry the salt to Timbúktu, they sell there eight slabs
of salt for six mithkál of gold; but if they carry it to Sansándi, each
slab of salt fetches two mithkál.
But the expense of this journey up the river is very great, on account
of the boats being obliged to unship their merchandise at the islands of
Jafarábe, whence it is taken to Sansándi on the backs of asses, and on
account of the ʿashúr, which is levied by the Fúlbe, the expense is
equal to about thirty-three per cent; so that, out of every six slabs of
salt transported to Sansándi, two are required for covering the expense
of transport. Thus, each túrkedí bought in Kanó for about 1800 shells
fetches two mithkál of gold when sold in Sansándi, while in Timbúktu it
fetches from one to one and one sixth. This certainly, when we take into
account the price of gold in Ghadámes and Tripoli, is a considerable
profit: but the road which this merchandise takes from Kanó to Ghát,
thence to Tawát, and from that place to Timbúktu, is very circuitous and
expensive, and requires the agency and cooperation of several persons,
no single merchant undertaking the whole of the traffic.
I have already remarked, in the proper place, that Libtáko, or rather
Dóre, forms the market-place for the salt for supplying the provinces to
the south-east of Timbúktu. It is transported thither by a direct road
by way of Tósaye or Gógó, without touching at Timbúktu; while, with
regard to the region to the south-west, Sansándi is the great entrepôt
for this commerce. The trade in this article, which, in countries where
it is wanting entirely, becomes so precious, and the more so the greater
its bulk, is, as I said before, of very ancient date in this western
part of Negroland. But the salt was brought at that period, not from
Taödénni, but from the neighbouring salt mines of Tegháza; and, in the
former period, found its entrepôt in Ghánata and Waláta.
The gúro, or kóla nut, which constitutes one of the greatest luxuries of
Negroland, is also a most important article of trade. Possessing this,
the natives do not feel the want of coffee, which they might so easily
cultivate to any extent, the coffee plant seeming to be indigenous in
many parts of Negroland. The gúro which is brought to the market of
Timbúktu is imported from the provinces of Tangréra, the town which was
touched at by M. Caillié on his journey from Sierra Leone to Morocco,
and of Teuté and Káni, to the south of Timé; while the gúro which is
brought to the market of Kanó is imported from the northern province of
Asanti; and the trees which furnish these different kinds of kóla nuts
do not belong to the same species, being distinguished as _Sterculia
acuminata_, or the red kóla nut, and _Sterculia macrocarpa_, or the
white kóla nut; although the variety appears merely to apply to the
seed, the fruit of the latter kind being generally of larger size, while
both flower and leaf are quite identical.
But there is a good deal of variety in the character of the gúro nut of
each of these two species; and in Kanó four different kinds are
distinguished, according to the size of the fruit; namely, the guríye,
the largest fruit, which often measures an inch and a half, and
sometimes even nearly two inches in diameter, and is sold at a very high
price; secondly, the marsakátu; in the third place, the sára-n-wága; and
fourth, the ménu. But this is not all. There is a further distinction of
three kinds, according to the season when the fruit is gathered: first,
the já-n-karágu, the first gúro, which is collected about the end of
February, but spoils easily, like the takdúf among the dates; secondly,
the gammagári, collected at a later season, when the greater part of the
fruit is ripe, and remaining from three to four months on the tree,
being regarded by the Arabs as corresponding to those kind of dates
called tásfirt; and lastly, there is the náta, the rest of the gúro, and
of small size, which does not spoil.
As for the gúro sold in Timbúktu, I had no opportunity of observing so
many different varieties, but only became aware of three distinctions
being made, viz. the tinóro, or Tíno-úro, “úro” being the corresponding
Songhay name for gúro, and Tíno, or Tína, the name of a district; then
the kind called síga; and thirdly, that called fára-fára.
As regards Selga, the district to which the Háusa traders go for their
supply of this article, three points are considered essential to the
business of the kóla trade; first, that the people of Mósi bring their
asses; secondly, that the Tonáwa, or natives of Asanti, bring the nut in
sufficient quantities; and thirdly, that the state of the road is such
as not to prevent the Háusa people from arriving. If one of these
conditions is wanting, the trade is not flourishing. The price of the
asses rises with the cheapness of the gúro. The average price of an ass
in the market of Selga is 15,000 shells; while in Háusa the general
price does not exceed 5000. But the fatáki, or native traders, take only
as many asses with them from Háusa as are necessary for transporting
their luggage, as the toll, or fitto, levied upon each ass by the petty
chiefs on the road, is very considerable. From 5000 to 6000 gúro, or
kóla nuts, constitute an ass load.
Selga, the market-place for this important article, being, it appears, a
most miserable town, where even water is very scarce and can only be
purchased at an exorbitant price, the merchants always manage to make
their stay here as short as possible, awaiting the proper season in
Yendi, a town said to be as large as Timbúktu, or in Kulféla, the great
market-place of Mósi; and they are especially obliged to wait in case
they arrive at the beginning of the rainy season, there being no kóla
nuts before the latter part of the kharíf. The price of this nut in
Timbúktu varies from 10 to 100 shells each, and always constitutes a
luxury, so that, even on great festivals, alms consisting of this
article are distributed by the rich people of the town.
So much for three of the most important articles of trade in
Timbúktu,—gold, salt, and the kóla nut; the salt trade comprising also
the dealings in the native cloth manufactured in Kanó, which forms the
general medium of exchange for this article, and about which I have
already spoken in detailing the commerce of the great entrepôt of Háusa.
I will only add here, that, as Kanó is not a very old place, this want
must have been supplied before from some other quarter. It is probable
that, as long as Songhay was flourishing, such an import was not needed
at all; and we find from several remarks made by El Bekrí, and other
ancient geographers, that the art of weaving was very flourishing on the
Upper Niger, but especially in the town of Silla, from very ancient
times.[19] It is highly interesting to learn from these accounts that
even in the eleventh century the cotton cloth was called in this region
by the same name which it still bears at the present day, namely,
“shigge.”
The price of the articles brought to this market from the region of the
Upper Niger, especially from Sansándi, varies greatly, depending as it
does upon the supply of the moment. Provisions, during my stay, were,
generally speaking, very cheap, while Caillié complains of the high
prices which prevailed in his time.[20] But it must also be taken into
account that the French traveller proceeded from those very countries on
the Upper Niger from which Timbúktu is supplied, and where, in
consequence, provisions are infinitely cheaper, while I came from
countries which, owing to the state of insecurity and warfare into which
they have been plunged for a long series of years, were suffering from
dearth and famine.
The chief produce brought to the market of Timbúktu consists of rice and
negro corn; but I am quite unable to state the quantities imported.
Besides these articles, one of the chief products is vegetable butter,
or mai-kadéña, which, besides being employed for lighting the dwellings,
is used most extensively in cookery as a substitute for animal butter,
at least by the poorer class of the inhabitants. Smaller articles, such
as pepper, ginger, which is consumed in very great quantities, and
sundry other articles, are imported. A small quantity of cotton is also
brought into the market, not from Sansándi, I think, but rather from
Jimbálla and some of the neighbouring provinces, no cotton being
cultivated in the neighbourhood of the town: but the natives do not seem
to practise much weaving at home, even for their own private use.
At the time of my visit, the caravan trade with Morocco, which is by far
the most important, was almost interrupted by the feuds raging among the
tribes along that road, especially between the Érgebát and Tájakánt on
the one side, and the various sections of the Tájakánt on the other.
This is the reason why in that year there were no large caravans at all,
which in general arrive about the beginning of November, and leave in
December or January.
These caravans from the north are designated, by the Arabs in this
region, by the curious name ʿakabár (in the plural, ʿakwabír); the
origin of which I have not been able to make out, but it is evidently to
be ranked among that class of hybrid words used by the people
hereabouts, which belong neither to the Arabic nor to the Berber
language. The same term is even used in Morocco to denote a very large
caravan or an aggregate of many small caravans; but in Timbúktu the term
kafla is quite unusual for small parties, the name in use being
“réfega.”
In former times these caravans, at least those from Morocco by way of
Téfilélet, and from the wádí Darʿa by way of the territory of the ʿAríb,
seem to have been numerous, although they never amounted to the number
mentioned in Mr. Jackson’s account of Morocco[21], and in various other
works.
The small caravans of Tájakánt which arrived during my stay in the town,
the largest of which did not number more than seventy or eighty camels,
are rather an exception to the rule, and can therefore furnish no data
with regard to the average, although I am quite sure that they very
rarely exceed 1000 camels. The consequence of this state of things was,
that, especially during the first part of my residence, the merchandise
from the north fetched a very high price, and sugar was scarcely to be
had at all.
With regard to European manufactures, the road from Morocco is still the
most important for some articles, such as red cloth, coarse coverings,
sashes, looking-glasses, cutlery, tobacco; while calico especially,
bleached as well as unbleached, is also imported by way of Ghadámes, and
in such quantities of late, that it has greatly excited the jealousy of
the Morocco merchants. The inhabitants of Ghadámes are certainly the
chief agents in spreading this manufacture over the whole north-western
part of Africa, and, in consequence, several of the wealthier Ghadámsi
merchants employ agents here. The most respectable among the foreign
merchants in Timbúktu is Táleb Mohammed, who exercises at the same time
a very considerable political influence; and the wealthiest merchants
from Morocco besides him, during the time of my stay, were El Méhedi,
the astronomer, Múlʿa ʿAbd e’ Salám, the nobleman, and my friend the
Swéri: while among the Ghadámsi merchants, Mohammed ben Táleb, Snúsi ben
Kyári, Mohammed Lebbe-Lebbe, Haj ʿAlí ben Sháwa, and Mohammed Weled el
Kádhi, were those most worth mentioning.
But to apply even to these first-rate merchants a European standard of
wealth would be quite erroneous, the actual property of none of them
exceeding probably 10,000 dollars, and even that being rather an
exceptional case. Scarcely any of them transact business on a large
scale, the greater part of them being merely agents for other merchants
residing in Ghadámes, Swéra (Mogador), Merákesh (Morocco), and Fás.
The greater part of the European merchandise comes by way of Swéra,
where several European merchants reside, and from this quarter proceeds
especially the common red cloth, which, together with calico, forms one
of the chief articles of European trade brought into the market. All the
calico which I saw bore the name of one and the same Manchester firm,
printed upon it in Arabic letters. But I am quite unable, either with
respect to this article or any other, to give an account of the quantity
brought into market. All the cutlery in Timbúktu is of English
workmanship. Tea forms a standard article of consumption with the Arabs
settled in and around the town; for the natives it is rather too
expensive a luxury.
A feature which greatly distinguishes the market of Timbúktu from that
of Kanó, is the almost entire absence of that miserable kind of silk, or
rather refuse, “twáni” and “kundra,” which forms the staple article in
the market of Kanó. Other articles also of the delicate Nüremberg
manufacture are entirely wanting in this market: such as the small round
looking-glasses, called “lemmʿa,” which some time ago had almost a
general currency in Kanó. The market of Timbúktu, therefore, though not
so rich in quantity, surpasses the rival market of Kanó in the quality
of the merchandise. Bernúses, or Arab cloaks, furnished with a hood,
also seem to be disposed of here to a considerable extent, although they
must form too costly a dress for most of the officers at the courts of
the petty chiefs, in the reduced state of all the kingdoms hereabouts;
and at all events they are much more rarely seen here than in the
eastern part of Negroland. These bernúses of course are prepared by the
Arabs and Moors in the north, but the cloth is of European manufacture.
The calico imported constitutes a very important article. It is carried
from here up the country as far as Sansándi, although in the latter
place it comes into competition with the same article which is brought
from the western and south-western coasts.
Among the Arab merchandise tobacco forms a considerable article of
consumption, especially that produced in Wádí Nún, and called, _par
excellence_, “el warga,” “the leaf,” as it is not only smoked by the
Arabs and natives in the country, as far as they are not exposed to the
censure of the ruling race of the Fúlbe, but is even exported to
Sansándi. I have already observed that tobacco constitutes a contraband
article in all the towns where the Fúlbe of Hamda-Alláhi exercise
dominion, and in Timbúktu especially, where one can only indulge in this
luxury in a clandestine manner.
Tobacco, together with dates, forms also the chief article of import
from Tawát, the species from that place being called “el wargat,” the
leaves indicating its inferior character to the first-rate article from
Wadí Nún. Dates and tobacco form articles of trade among the people of
Tawát, the poor tradesmen of that country possessing very little of
themselves besides. But the quantity of these articles imported has also
been greatly overrated by those who have spoken of the commercial
relations of these regions from a distance. At least I am sure that the
whole of the time I was staying in the town only about twenty camel-
loads of these two articles together were imported.
With regard to exports, they consisted, at the time of my stay in the
place, of very little besides gold and a moderate quantity of gum and
wax, while ivory and slaves, as far as I was able to ascertain, seemed
not to be exported to any considerable amount. However, a tolerable
proportion of the entire export from these regions proceeds by way of
Árawán, without touching at Timbúktu. At any rate, those gentlemen who
estimate the annual export of slaves from Negroland to Morocco at about
4000[22] are certainly mistaken, although in this, as well as in other
respects, the exceptional and anarchical state of the whole country at
the time of my residence, and my own most critical situation, did not
allow me to arrive at any positive results. Thus much is certain, that
an immense field is here opened to European energy, to revive the trade
which, under a stable government, formerly animated this quarter of the
globe, and which might again flourish to great extent. For the situation
of Timbúktu is of the highest commercial importance, lying as it does at
the point where the great river of Western Africa, in a serpentlike
winding, approaches most closely to that outlying and most extensive
oasis of “the far West,”—Mághreb el Aksa, of the Mohammedan world,—I
mean Tawát, which forms the natural medium between the commercial life
of this fertile and populous region and the north; and whether it be
Timbúktu, Waláta, or Ghánata, there will always be in this neighbourhood
a great commercial _entrepôt_, as long as mankind retain their tendency
to international intercourse and exchange of produce.
[Footnote 1: I possess two of these essays, the contents of which at the
present moment are not quite devoid of interest, as they show in what
light these Mohammedans regard the Christians.]
[Footnote 2: I assume here the identity of these two rivers, which,
however, has not yet been fully demonstrated. Compare also the anomalous
rising of the Chobé (Journ. Royal Geol. Soc., vol. xxii. p. 169.);
although an isolated phenomenon, caused by an unusual and unequal fall
of rain in the basin of the various branches of a great river-system,
must not be confounded with a constant and regular course.]
[Footnote 3: See Isert in the Journal Hertha, vol. x. a. 1827, p. 374.;
M‘Gill in Berghaus’s Journal (Zeitschrift), vol. viii. a. 1848, p.
59-61.; with regard to Cape Palmas, Fraissinet in Nouvelles Annales des
Voyages, 1855, vol. ii. p. 291-293.]
[Footnote 4: See Tomaro from Caillié’s Observations in Berghaus’s Annal.
1829, p. 769.; but especially Caillié’s own account of his stay in Timé,
vol. i. p. 328. (Eng. ed.): “The rains, to be sure, were not so
incessant, but we regularly had rain every day, _until October_, when it
became less frequent.” We know also from Caillié that the Milo, the
South-eastern branch of the Niger, or Dhiúlibá, reaches its highest
level in September. Park’s observations, even, show that the rains in
the districts traversed by him extend till November; while we learn from
him (Park’s First Journey, 3rd ed. 4to. p. 12.) that the Gambia, whose
feeders partly issue from the same districts which feed the western
branches of the Niger, reaches its highest level in the beginning of
October; and when we learn, from the same eminent traveller, that by the
beginning of November the Gambia had sunk already to its former level,
we must take into account the very short course of that river in
comparison with the Niger which has a course of two thousand miles. The
sinking of the Niger at Sansándi by about four inches, on the 8th of
October (Park, vol. ii. p. 274), was only a temporary fluctuation.]
[Footnote 5: See Laird and Oldfield, vol. ii. p. 275. “It was a source
of satisfaction to find that, owing to the rains up the country, the
river began to rise about Saturday, March 22nd, since which time it had
increased about two inches. A few drops of rain that fell this morning
was all that we had at Iddah.”]
[Footnote 6: Shabíni, in stating that the báb el gibleh was the east
gate, certainly labours under a mistake, “gibleh” with these Western
Arabs signifying the west. With regard to the creek, where we saw the
boats, see the ground plan, Vol. IV. p. 478, n. 10.]
[Footnote 7: The hippopotamus being called “banga” in the Songhay
language, the name, if really derived from that cause, ought to be spelt
“Bangíndi;” but the _g_ may be a nasal sound.]
[Footnote 8: I have handed over this specimen of Timbúktu manufacture,
together with other specimens of leather-work, to the Foreign Office.]
[Footnote 9: It may have been so, nevertheless, in the time of Leo, who
mentions the many “botteghe di tessitori di tele di bambagio.” B. vii.
c. 5.]
[Footnote 10: I will here only observe that Lord Fitzclarence, owing to
the inquiries which, on his passage along the Red Sea, he made of a
clever pilgrim, obtained a hint of this interesting fact. Journey from
India overland, p. 423.]
[Footnote 11: M. Gråberg de Hemsö estimates the export of Morocco
manufactures to Negroland at one million dollars, and the import to
Morocco from Nigritia, at from three to four millions. Specchio di
Morocco, &c., p. 146.]
[Footnote 12: M. Testa, in his “Notice statistique et commerciale sur la
Régence de Tripoli, 1856,” states the import of gold dust into Tripoli
to be of the value of 240,000 francs.]
[Footnote 13: Whether it be true as some maintain (amongst others M.
Prax, “Commerce de l’Algérie, 1849,” p. 13.), that the name mithkál is a
corruption of “medical,” a term used to denote the small weight used for
medical purposes, I am not able to decide. I always thought that it was
derived from ثَقَلَ.]
[Footnote 14: M. Prax, p. 12. of the little pamphlet just mentioned in
the preceding note, is totally wrong in supposing the mithkál of
Timbúktu equal to half a duro, or Spanish dollar, or two fr. sixty
cents. The very lowest price is just double.]
[Footnote 15: There are some interesting articles of gold represented by
Lord Fitzclarence in the work above mentioned.]
[Footnote 16: See El Bekrí, ed. de Slane, p. 174:—
يبدل الملح فيها بالذهب
In another passage (p. 183.) he describes the commerce of Gógó in the
words:—
وتجارة اهل بلد كوكوا بالملح وهو نقدهم
“The commerce of Gógó consists of salt, and salt is their standard
currency.”]
[Footnote 17: See Caillié’s Travels to Timbuctoo, ii. p. 119; and about
Tegháza, or, as he writes, Trasas, or Trarzas, p. 128.]
[Footnote 18: El Bekrí, p. 171. In the time of Ébn Haukál (a. H. 960)
the salt was brought from Aúlíl to Aúdaghost.]
[Footnote 19: El Bekrí, p. 173:—
وتبايع اهل سلي بالذرة والملح وحلق النحاس وازر لطاف من قطن يسمونها
الشكيات - الازر المسماة بالشكياتن]
[Footnote 20: Caillié, Journey to Timbúctoo, ii. p. 33.]
[Footnote 21: P. 96. Here Jackson states the average size of such a
caravan at 10,000 camels; and even the more cautious M. Gråberg de Hemsö
repeats these statements in his “Specchio di Morocco,” p. 144. seq.
“Ciononostante (le caravane) conducono talvolta seco _da 16 fino a 20
mila cammelli_.”]
[Footnote 22: Gråberg de Hemsö, Specchio di Morocco, p. 146. Besides
slaves, he enumerates as articles of export from Timbúktu to Morocco,
ivory, rhinoceros horns, incense, gold dust, cotton strips (? verghe),
jewels, ostrich feathers of the first quality, gum copal, cotton,
pepper, cardamom, asafœtida, and indigo.]
CHAP. LXXI.
DIARY CONTINUED.
Being enabled to collect a good deal of information, as far as my
situation allowed, I did not choose to accompany the Sheikh when he
again went to the tents on the 24th of January. He promised that he
would only stay a day or two, but he did not return until the 29th. On
this occasion I took the liberty of reminding him that he was not over-
scrupulous in keeping his word; but, in his amiable way, he evasively
replied, “that if a person had only one fault, or ‘ʿaíb,’ it was of no
consequence.” Among my informants at this time, two Kanúri travellers,
who had visited all the countries of the Wángaráwa, or Eastern
Mandingoes, and one of whom had penetrated even as far as the Gold
Coast, were most distinguished. Besides a good deal of information,
especially with regard to the topography of the country of Mósi, they
gave me an account of the petty struggle between the Swedish and the
Tonáwa or Asanti; and they also informed me that the Mósi people had
plundered the villages of Dúna, Kúbo, and Isáy, all of them belonging to
the province of Dalla, which we had passed on our road hither, and
where, they said, no inhabitants were now left. The sheikho Áhmedu,
after having collected an expedition against the Íregenáten, had changed
his plans, in order to march against the mountain stronghold of Konna;
but, as we afterwards heard, he was repulsed by the natives, the Sáro,
who, relying upon their strong position, defended themselves with great
valour.
Meanwhile, the salt, the staple produce of Timbúktu, gradually became
dearer, the large “rás” fetching now 3800 shells; for, as I have stated,
the price constantly increases, caravans not being enabled to visit the
place during the following months, till the end of April, on account of
the large blood-flies infesting the river. A small caravan containing
from forty to fifty camels, which arrived on the 28th, was one of the
latest that came into the town.
Thus ended the month of January, with utter disappointment at the
failure of my expected departure, and with nothing but empty promises.
After a sleepless night, I awoke on the 1st of February full of anxiety.
I felt really afraid lest my host, notwithstanding his friendly
disposition towards me, might keep me here the whole summer. At length I
eased my mind in a slight degree by writing a letter to the Sheikh,
wherein I made him a witness against himself, in having so repeatedly
given me his word, that I should certainly leave this city and proceed
on my home journey. But matters, indeed, now looked more serious,
another Púllo officer of well-known energy, viz. Átkar, the governor of
Gúndam and Díre, having arrived with a considerable troop of armed men
from Hamda-Állahi, and another man of still more importance, Áhmed el
Férreji, was soon expected. The Fúlbe seemed fully resolved to vindicate
their power and authority over the town; and, in order to show that they
were masters of the place, they exacted this year a tribute of 2000
shells on each slave with great severity.
Uncertain as were my prospects, I contrived to pass my time usefully by
applying myself to the study of the idiom of the Western Tawárek, with
Mohammed ben Khottár, the Sheikh’s nephew, and a Tárki of the name of
Músa, for my teachers. Thus endeavouring to master my impatience, I
listened with composure to the several rumours which were repeatedly
spread with regard to the arrival of the various brothers of the Sheikh,
an event which, according to his statement, formed now the only reason
for delaying my departure. But in a long private conversation which I
had with him on the 4th, when I urged him more than usual, he began to
appeal to my humane feelings, and, discarding all political motives,
confessed that the chief reason which detained him was the pregnancy of
his wife, and earnestly begged me to await the result of this event.
All this time, on account of the unusual height which the inundation had
reached this year, a great deal of sickness prevailed in the town; and
among the various people who fell a sacrifice to the disease was the son
of Táleb Mohammed, the richest and most influential Arab merchant in the
place, whose life I should have liked very much to save; but, seeing
that the cure was very uncertain, I thought it more prudent (as I always
did in such cases) not to give him any medicine at all.
Having staid several days in the town, we again went out to the tents in
the afternoon of the 8th, in the company of Rummán and Mushtába, two
Tawárek chiefs who had come to pay the Sheikh a visit. On emerging from
the Áberaz, I had with the latter a horse-race to some distance. As the
Fullán seemed to have some projects against the Tawárek, and had
strengthened their military power in the town of Gúndam, these Berber
tribes were very much irritated against the former; they had even made
an attack on a boat, and killed one of the Fullán and wounded another,
while those of their tribe who were settled nearest to Gúndam thought it
more prudent to change their dwelling-place, and to migrate further
eastward.
According to the profession of the two chiefs who accompanied us, they
did not wish to be at peace with that warlike tribe which is daily
spreading in every direction; but, notwithstanding their personal
valour, the Tawárek are so wanting in unity that they can never follow
any line of policy with very great results, while those who have a
little property of their own are easily gained over by the other party.
Thus, instead of sticking closely to the Sheikh, and enabling him to
make a firm stand against the Fullán, they seriously affected his
interest at this time, by plundering, disarming, and slaying four
Tawáti, who belonged to a small caravan that arrived on the 11th, and
who, like all their countrymen, enjoyed the special protection of the
Sheikh.
My friend seemed at this moment to doubt the arrival of his brothers,
not less than that of Alkúttabu, the great chief of the Awelímmiden, and
endeavoured to console me for the long delay of my departure by saying
that it was the custom with them to keep their guests at least a year in
their company. He informed me, at the same time, that he wanted to make
me a present of a horse, and that I might then, if I liked, give one of
my own horses to Alkúttabu. He was this day more communicative than
usual, and sat a long time with me and his pupils, delivering to us a
lecture on the equal rank of the prophets, who, he said, had each of
them one distinguishing quality, but that none of them ought to be
preferred to the other. He dwelt particularly on the distinguished
qualities of Moses, or Músa, who was a great favourite with him,
although he was far from being friendly disposed towards the Jews, the
spirit of Mohammed Ben ʿAbd el Kerím el Maghíli, who hated that nation
from the bottom of his heart, and preached the Jihád against it, having
communicated itself to the Mohammedan inhabitants of this part of
Negroland.
At another time my friend entered, without any prejudice, into the
subject of wine and pork, and he had not much to say against the
argument with which I used to defend myself from attacks in this
respect; viz. that while we believed religion to concern the soul and
the dealings of men towards each other, we thought all that regarded
food was left by the Creator to man himself; but, of course, he would
have been greatly shocked if he had beheld the scenes exhibited every
evening by gin palaces in the midst of the very acme of European
civilisation.
At other times again, taking out of his small library the Arabic version
of Hippocrates, which he valued extremely, he was very anxious for
information as to the identity of the plants mentioned by the Arab
authors. This volume of Hippocrates had been a present from Captain
Clapperton to Sultan Bello of Sókoto, from whom my friend had received
it among other articles as an acknowledgment of his learning. I may
assert, with full confidence, that those few books taken by the gallant
Scotch captain into Central Africa have had a greater effect in
reconciling the men of authority in Africa to the character of
Europeans, than the most costly present ever made to them; and I hope,
therefore, that gifts like these may not be looked upon grudgingly by
people who would otherwise object to do anything which might seem to
favour Mohammedanism.
We staid at the tents till the 14th; the time, on this occasion, hanging
less heavily upon my hands than formerly, in consequence of the more
cheerful and communicative disposition of my host, and because I was
able to gather some little information. The weather, too, was more
genial. We had a really warm day on the 13th, and I employed the fine
morning in taking a long walk over the several small sandy ridges which
intersect this district. There were just at the time very few people
about here who might cause me any danger, and I only fell in with the
goatherds, who were feeding their flocks by cutting down those branches
of the thorny trees which contained young offshoots and leaves. But the
Sheikh, having received some private information, suspected that our
enemies might make another attempt against my safety; and having
requested me to send my servant, ʿAbd-Alláhi, into the town, in the
course of the day, to inform my people that we were about to return, he
mounted with me, after the moon had risen, and we again entered our old
quarters.
[Sidenote: February 16th.]
This morning one of my men, the Zaberma half-caste, Sambo, whom I had
taken into my service at the residence of Galaijo, came to request to be
dismissed my service. In the afternoon I went to pay my respects to the
Sheikh, and was rather astonished to hear him announce my departure more
seriously and more firmly than usual: but the reason was, that he had
authentic news that his elder brother, Sídi Mohammed, whose arrival he
had been expecting so long, and whom he wanted to leave in his stead
when obliged to escort me the first part of my journey, was close at
hand. The big drum having really announced his arrival at the tents, we
mounted on horseback, half an hour before midnight, and arrived at the
encampment a little before two o’clock in the morning. Here everything,
notwithstanding the lateness of the hour, bore a festive character, and
a large tent had been pitched for the noble visitor at the foot of the
hilly slope, the top of which was occupied by the Sheikh’s own tents.
The eldest member of this princely family was a man a little above the
middle height and strongly built, with a fine commanding expression of
countenance, and manners more stern and warlike than those of El Bakáy,
but not wanting in affability and natural cheerfulness. In the position
in which I was placed, as a stranger, not only of a foreign country and
nationality, but of an opposite creed, and as the cause of so many
difficulties to these people in their political affairs, I could not
expect that this man would receive me, at our first interview, with
remarkable kindness and cordiality. It was therefore not to be wondered
at that, in the beginning, he asked me a great many questions which it
was not agreeable for me to answer in the presence of strangers.
Next day, Hammádi, the son of El Mukhtár, the near relative of El Bakáy,
and the latter’s chief adversary, and therefore my enemy, arrived with
several followers at the encampment. El Bakáy constrained himself, for
his elder brother’s sake, to remain in the same tent with Hammádi; but
Sídi Alawáte, the younger and more reckless brother, was not to be
persuaded to enter the tent as long as his hated cousin was there. He
spent the day in my tent till his enemy was gone. Sídi Mohammed did not
seem to be at all unfavourably disposed towards Hammádi, and wanted even
to enter the town in his company; but he was obliged to yield to the
combined efforts of his two younger brothers, who refused the company of
their cousin.
This was the first opportunity I had of seeing Hammádi, with whom I had
wished from the beginning to be on friendly terms, but was forced by the
policy of my host to avoid all intercourse with him, and thus to make
him my adversary, as he was that of the Sheikh. I had received a
favourable account of his learning from different quarters; but his
personal appearance was certainly not very prepossessing. He was of a
stout figure, with broad coarse features, strongly marked with the
small-pox, and of a very dark complexion, his descent from a female
slave being his chief disadvantage.
Sídi Mohammed was very anxious to get into the town, but El Bakáy, with
his usual slowness, and perhaps this time longer detained by the
interesting situation of his wife, made his appearance at a very late
hour in the afternoon, and endeavoured to defer our departure till the
next day; but his elder brother was too energetic to be thus put off,
and having given sufficient vent to his dissatisfaction on account of
the too great influence which Mrs. Bák (that was the name of El Bakáy’s
wife) exercised over his brother, and asking me with an ingenious turn
whether I knew who was more influential than sheikho Áhmedu ben Áhmedu
and lorded it over his brother, he mounted his horse and sent his young
nephew to tell his father that he was ready and was expecting him. Thus
forced against his own inclination, the Sheikh at length disengaged
himself from his family, and we went into the town in the company of a
few horsemen who had come out to pay their respects to Sídi Mohammed,
firing a few shots as we entered the place.
Of course, in a town where no strong government is established, and
where every great man exercised all the influence and power of which he
was capable, due homage and tribute were to be rendered to this
potentate of the desert who came to honour it with a visit. A musical
performance took place in front of the house of the Sheikh, where he
took up his quarters; and each foreign merchant prepared a gift,
according to his wealth, by which to obtain the protection of this man,
or rather to forestall his intrigues. These gifts were by no means
small; and I felt a great deal of compassion for my friend ʿAlí ben
Táleb, whose present, although by no means trifling, was sent back by
Sídi Mohammed as neither adequate to the dignity of the receiver nor to
that of the giver. I myself also found it necessary to make to this
dignitary a respectable present. I gave him the finest bernús or Arab
mantle which I had still left, besides a black tobe, and sundry smaller
articles.
In other respects the town at this time became rather quieter, and trade
was more dull. The small caravan of the Tájakánt, some members of which
had only spent a few days in the town, left on the 20th; and the only
articles which they took with them were salt and a little calico. Even
directly from the north, along the most frequented route, the trade
became insignificant; and a party of merchants who arrived from Tawát on
the following day was exceedingly small. Among them were two respectable
Ghadámsíye merchants, but having resided three or four months in Tawát,
they brought neither recent news nor letters for me. However, they came
just in time, as on the 22nd a countryman of theirs, of some importance,
died, and I learned on this occasion something about the property of
merchants in this place. The deceased was a tolerably wealthy man; among
the property which he left there being found about 2000 mithkál in gold,
a considerable sum of money for this place, although it did not belong
to himself, but to the Tíniyan, or the well-known Ghadámsi family of the
Tíni, whose agent he was. The house where he lived was worth 200
mithkál.
Having, while in the town, much time at my disposal, and only little
intercourse with the people, I had made ready another parcel containing
the information which I had been able to collect for sending to Europe;
and it was well that I had done so, as early on the 26th a small troop
of poor Tawáti traders left for their native home. But, unfortunately,
this parcel did not find Her Britannic Majesty’s agent to whom it was
addressed at Ghadámes, as he had left his post for the Crimea; and thus
my family was thrown into the deepest grief in consequence of the rumour
of my death; all my effects were buried; and when I arrived at length in
Háusa, where I had reckoned to find every thing that I wanted, I found
even the supplies which I had left drawn away from me, as from a dead
man.
Almost the whole of January and the beginning of February had been in
general cold, with a thick and foggy atmosphere, well representing that
season which the Tawárek call with the emphatic and expressive name “the
black nights,” éhaden esáttafnén; and all this time the river was
continually rising or preserving the highest level which it had reached.
But on the 17th the river, after having puzzled us several times as to
its actual state, had really begun to decrease, and almost immediately
afterwards the weather became clearer and finer, thus testifying to the
assertion of the Tawárek—who have exchanged their abodes in the desert
for this border district along the river, as well as the Arabs, who give
to this season the name of the forty nights—that the river never begins
really to decrease before the end of this period. The greatest danger
from the inundation is just at this time, when the waters recede, as the
rising ground on which the hamlets along the shore are situated has been
undermined and frequently gives way; and we received intelligence on the
22nd that the hamlet of Bétagungu, which is situated between Kábara and
Gúndam, had been destroyed in this manner.
Although I had enjoyed a greater degree of security for some time, my
situation, after a short respite, soon assumed again a serious
character, and hostile elements were gathering from different quarters;
for, while a very important mission was just approaching from Hamda-
Alláhi, on the 25th we received the news that ʿAbidín, that member of
the family of Mukhtár who followed a policy entirely opposite to that of
El Bakáy, was reported to be near, and he was conducted into the town by
Hammádi with considerable display.
In the morning of the following day, just as the atmosphere changed from
bright to gloomy, a powerful Púllo officer, and a prince of the blood,
Hámedu, a son of Mohammed Lebbo, entered the town with a numerous troop
on horseback and on foot, among whom were ten musketeers. They marched
past my house on purpose, although the direct road from Kábara did not
lead that way, in order to frighten me, while I, with the intention of
showing them that they had entirely failed in their object, opened the
door of my house, displaying in the hall all my firearms, and my people
close at hand ready to use them.
But my little band became more and more reduced, for when the chief of
my followers, the Méjebrí, ʿAlí el Ágeren, saw a fresh storm gathering
against me, he disclaimed any further obligation towards me,
notwithstanding the salary which he continued to receive. But, as I had
given him up long before, this further manifestation of his
faithlessness did not make a great impression upon me. On the other
hand, I had attached to myself, by the present which I had bestowed upon
him, the eldest brother of the family upon whose good-will, under the
present circumstances, a great deal depended.
Thus approached the 27th of February, when the real character of the
mission from Hamda-Alláhi, of which Hámedu had only been the forerunner,
was disclosed. Having been in a lazy and rather melancholy mood the
whole day, I was reclining on my simple couch in the evening, when I was
surprised by the Sheikh’s nephew entering abruptly, and, although
betraying by his sad and serious countenance that something very grave
oppressed his mind, yet squatting silently down without being able or
feeling inclined to say a word. Scarcely had he left me, when my Tawáti
friend, Mohammed el ʿAísh, who continued to show me a great deal of
kindness and sympathy, called me into the Sheikh’s presence. I was
ushered in with great precaution through the hall and up the narrow
winding staircase, and found the three brothers in the terrace-room
engaged in serious consultation.
After I had taken my seat, they informed me that the Fullán were making
a last attempt against my safety, and that, together with Kaúri, the
former emír, a distinguished nobleman of the name of Mohammed el
Férreji, had arrived in Kábara accompanied by a troop of about one
hundred men, and that the latter messenger had addressed to my host two
letters of very different character and tenour, one being full of
manifestations of friendship, and the other couched in most threatening
terms, to the effect that something serious would happen if he did not
send me off before he (Férreji) entered the town. But, no active course
of proceedings was resolved upon, although Mohammed, who was the most
energetic of the three, proposed that we should mount on horseback and
pass the night on the road to Kábara, partly in order to prevent the
inhabitants of the town from joining the Fullán in that place, in
conformity with the order which they had received, partly in order to
intercept anything that might come from the hostile camp. While
proposing this energetic measure, the chief of Ázawád was playing with
his four-barreled musket, which, even under these momentous
circumstances, excited my curiosity almost more than anything else, as I
had never seen anything like it in Europe. It was of excellent
workmanship, but I could not say of what peculiar character, as it did
not bear any distinct mark of nationality. Of course I suspected, when I
first beheld it, that it had belonged to the late unfortunate Major
Laing, but I was distinctly assured by all the people, though I would
scarcely believe it, that this was not the case, and that it had been
purchased from American traders at Portendik. At present it was rather
short, the uppermost part having been taken off in consequence of an
accident; but it was nevertheless a very useful weapon and not at all
heavy. It was made for flints, there being only two cocks, but a cannon
to each barrel.
Having discussed various proposals with regard to my safety, with
characteristic slowness, and coupling serious observations with various
amusing stories, Sídi Mohammed sat down and wrote a formal protest in my
favour, and sent it to the emír Kaúri. However, I doubt whether, on a
serious inquiry, this paper would have been regarded by Christians as
very flattering to their position in the world; the principal argument
brought forward by my noble friend and protector for not dealing with me
in so cruel a manner being, that I was not “ákáfir” than the “ráís,”
meaning that I was not a greater “káfir,” or unbeliever, than Major
Laing; for, besides not being very complimentary, it left it open to our
adversaries to reply, that they did not intend to treat me worse than
the Major had been treated, who, as is well known, having been forced to
leave the town, was barbarously murdered in the desert.
A messenger from the emír having arrived, the Sheikh himself made a long
speech, telling him under what circumstances I had reached this place,
and that now I had once placed myself under his protection, there was
nothing but honourable peace, both for himself and his guest, or war.
Upon this the messenger observed in an ironical manner, that, El Férreji
(who had been sent to compromise with the Sheikh) being a learned man
like himself, everything would end well; meaning, that they would know,
if not able to succeed by force, how to vanquish him with arguments
taken from their creed. Another protest having been sent to Táleb
Mohammed, who, as I stated before, although nothing but a merchant,
exercised a great political influence in this anarchical place, I went
home to refresh myself with a cup of tea, and then made preparations for
the eventual defence of my house, and for hiding the more valuable of my
effects: after which I returned to the residence of El Bakáy, about
midnight, and found the holy man himself, armed with a double-barreled
gun, about to enter the great segífa, or parlour, which he had allotted
to his faithful and discreet storekeeper, Táleb el Wáfi. Here we sat
down; and soon about forty men gathered round us, armed partly with
spears and partly with muskets, when, after a great deal of useless talk
as to what was to be done, it was agreed upon to send one messenger to
the Tawárek chiefs, Rummán and Mushtába, whose acquaintance I had made
on a former occasion, and who at present were encamped in Mushérrek, a
locality rich in pasture-grounds and well protected by three branches of
the river, to the south-west of the town,—and another messenger to our
friends the Kel-úlli, in order to summon these people to our assistance.
Meanwhile the Sheikh, seated on the raised platform of clay which
occupied the left corner of the parlour, entertained the sleepy assembly
with stories of the prophets, especially Músa and Mohammed, and the
victories achieved by the latter, in the beginning of his career, over
his numerous adversaries. The quiet of the listless assembly was only
disturbed for a time by a shriek issuing from the northern part of the
town, and everybody snatched his gun and ran out; but it was soon found
that the alarm was caused by our own messengers, who, on leaving the
place, had disturbed the repose of the inhabitants of the suburb, or
“Áberaz,” the latter supposing them to belong to a foray of the
predatory and enterprising Welád ʿAlúsh, who were then infesting Ázawád.
Having thus sat up the whole night, full of curious reflections on these
tragi-comic scenes, I returned to my quarters about five o’clock in the
morning, and endeavoured to raise my exhausted spirits by means of some
coffee. However, our precautions, insufficient as they might seem to a
European, had had their full effect, and the Púllo messenger did not
dare to enter the town before noon, and even then, although joined by
about sixty horsemen from the townspeople, was afraid to traverse our
warlike quarter.
Meanwhile Sídi Mohammed and Álawáte had left the town with a troop of
armed men, under the pretext of observing the movements of the enemy,
but perhaps in order to show them that they themselves did not coincide
with all the views of the Sheikh. Going then to the residence, I found
nearly two hundred people assembled there, most of them armed, and
including among their number even the Púllo, Mohammed ben ʿAbd-Alláhi,
who did not conceal the greater friendship he felt for the Sheikh than
for his own countrymen, the Fúlbe of Hamda-Alláhi. While I was there,
Mohammed Sʿaíd, the officer who had been sent to capture me on a
previous occasion, was despatched as a messenger by Férreji, the new
officer; and, under the present circumstances, disguising all hostile
intentions, he was desirous to know what was the reason of this show of
arms; such not being in accordance with the Sheikh’s former character,
and it being rather his duty to bestow hospitable treatment upon his old
friend, El Férreji.
Although this was rather a curious distortion of facts, I was still more
astonished at the answer of the Sheikh, who replied, that he had only
followed the example of his two brothers. But the business was not
settled in this manner. Late in the evening there was another serious
consultation in the terrace-room of the Sheikh, and Sídi Álawáte was
despatched to Férreji to elicit from him an indication of his real
intentions. Sídi Mohammed, meanwhile, in order to pass away the time,
opened a cheerful and jocose conversation, by questioning me respecting
the social position and the various relations of the other sex in my own
country,—a subject which always possesses a great deal of attraction,
even amongst the most serious of the Mohammedans.
Having then been obliged to withdraw, as Álawáte had pretended that he
could only communicate his message from the officer sent from Hamda-
Alláhi to El Bakáy himself, I returned home; but, long after midnight, I
received a visit from the latter, who came to inform me that Férreji had
brought nothing but favourable letters from Hamda-Alláhi, having
written, as he said, the threatening letter from Kábara merely at the
instigation of the Sahelíye, or merchants from Morocco; and that he
himself, on his part, had assured Férreji that, if Sheikho Áhmedu left
me alone, I should be forwarded on my home journey after a short delay;
but adding, that the Fúlbe ought to assist him from the public revenue,
in order to hasten my departure.
The same day I witnessed an interesting episode in the private life of
these people. The Sheikh’s mother-in-law having died, he went to pray
for her soul at the “ródha,” or sepulchre, of Sídi Mukhtár, a sacred
locality a few hundred yards on the east side of the town, which in my
career in this place was to become of greater importance to me. Such is
the reverence which these Arabs have for the female portion of their
tribe. There are, moreover, several women famed for the holiness of
their life, and even authoresses of well-digested religious tracts,
among the tribe of the Kunta.
Political circumstances were not quite so favourable as my host wanted
to represent them to me; as, like many other people, he was not very
particular, when endeavouring to obtain a good object, about saying
things that were not quite true: and the following day, when Férreji
paid a visit to the Sheikh, he designated me as a war-chief and a
“mehárebi,” or freebooter, who ought not to be allowed to remain any
longer in the town. Altogether it was fortunate that El Bakáy had
provided for the worst by sending for the Kel-úlli, who arrived in the
course of the afternoon, about sixty strong, with great military
demonstrations and beating of shields. It was on this occasion that I
first made the acquaintance of this warlike tribe, who, notwithstanding
their degraded position as Imghád, have made themselves conspicuous by
totally annihilating the formerly powerful tribe of the Ígelád and
Ímedídderen, who in former times ruled over Timbúktu and were hostile to
the Kunta. The Kél-úlli are distinguished among all the tribes of the
neighbourhood by three qualities which, to the European, would scarcely
seem possible to be united in the same person, but which are not
unfrequently found combined in the Arab tribes, viz. “réjela,” or
valour; “sírge,” or thievishness; and “dhiyáfa,” or generous
hospitality.
CHAP. LXXII.
GREAT CRISIS. — OBLIGED TO LEAVE THE TOWN. — MILITARY DEMONSTRATION.
There was now a fair opportunity offered me of leaving the town in an
honourable way, under the protection of the friendly Kél-úlli, who for
this very purpose had brought with them from the encampment my four
camels; but the Sheikh missed this favourable occasion, by relying too
much upon the promised arrival of the great Tawárek chief Alkúttabu. As
for our friends the Tademékket, to whom Áhmed Wádáwi, the learned
follower of the Sheikh, had been sent as a messenger, they did not come
along with him, but sent word that they would follow him as soon as
their presence was required; their chief Áwáb having gone to raise
tribute from the degraded tribe of the Idélebó.
Uncertain as my situation was under these circumstances, I felt cheered
by the not very improbable chance of my departure; for at length the
last cause which had delayed me so long seemed to be removed, by El
Bakáy’s wife giving birth to a child on the 4th of March. All political
as well as domestic circumstances therefore seemed to conspire in
rendering it possible for him to accompany me for the distance of some
days; and he had really assured me the night before, when I was engaged
in a consultation with him till near morning, that I should leave on the
following Tuesday; but, having had too much insight into his dilatory
character, I told him very plainly that I did not believe a word of it,
as he had disappointed me so often. And I had reason to be satisfied
with my scepticism, as the phantom of the “tábu,” or the great army of
the Tawárek, with whose assistance he hoped to triumph over his enemies,
did not allow him to adhere to any fixed plan. Now the “tábu” was really
approaching; and it was merely some unforeseen circumstance, probably
owing in part to the machinations of the party publicly or secretly
opposed to the authority of the Sheikh, which prevented the great chief
of all those westerly Tawárek from reaching Timbúktu, and crowning all
the hopes and wishes of my protector.
It was in the afternoon of the 5th that we received undoubted news of
the approach of the tábu, the shepherds seeking to secure their flocks
by flight, and all those who had reason to fear the wrath or anger of
their mighty liege lord endeavouring to reach the islands and creeks of
the river as a place of safety. A messenger who arrived from Bamba,
stated that the tábu had really reached the town of Égedesh, a few miles
beyond Bamba; nay, even the state of the atmosphere seemed to confirm
the news of the approach of a numerous host, as it was entirely
enveloped in thick clouds of dust. But the Sheikh was a little too rash
in sending, on the 6th, a message to El Férreji, giving him official
information of the arrival of Alkúttabu. That officer answered, in a
manly way, that he must not think of frightening him, and that he
himself, if necessary, was fully able to summon an army from Fermágha
and from Dár e’ Salám, the capital of the province of Jimbálla on the
other side of the river; that he had come to drive me out of the town,
and that he would at any cost achieve his purpose; and although the
Sheikh’s rival, Hammádi, seemed to be frightened, and came to sue for
peace, yet Sídi Mohammed was wearied with his brother’s continual
procrastination, and from that day forward did all in his power to make
me leave the town under any condition, and banish me to the tents.
There is no doubt that, in the event of the “tábu” not arriving, the
Sheikh’s situation became more dangerous in consequence of the arrival
of his brother ʿAbidín, who entered the town amidst a demonstration of
firing and music on the afternoon of the 7th. All the three brothers
went out on horseback to meet him; but this man, who was bent upon
following a policy entirely opposed to that of El Bakáy, took up his
quarters with Hammádi, the adversary of the latter. Even the eldest
brother was so little satisfied with the Sheikh’s present policy, that,
when I called upon him about midnight of that same day, a very serious
conversation arose between the two brothers, Sídi Mohammed asking El
Bakáy whether they were to fight the Fullán on account of a single
individual, and one too of a foreign religion; and reproaching him at
the same time with the fact, that his preparations did not advance,
while on his part he did not think any preparations were necessary at
all, as he was sure that not even the tribe of the Igwádaren, who are
settled near Bamba, would do me any harm. But the Sheikh endeavoured to
gain time, by telling his brother that he would send the following day
for the horses from Kábara, and that he would write a letter to some
chiefs on the road through whose territory I had to pass.
Having been a quiet spectator of this dispute I returned to my quarters,
and in order to provide against any accident I packed up the remainder
of my luggage, and made everything ready for starting. Meanwhile, Sídi
Mohammed and Álawáte, in order to further their plans, had the same
afternoon an appointment with ʿAbidín and Hammádi, where they probably
determined as to the course to be pursued with regard to me: and El
Bakáy, who went the same evening to pay a visit to ʿAbidín, seemed to
have given a kind of half promise that I should leave in the afternoon
of the 10th. But having obtained a short respite, in the course of the
following day, he delayed my departure from day to day, expecting all
the time the arrival of Alkúttabu.
Meanwhile, Sídi Mohammed had made a serious attack upon my religion, and
called me always a káfir. But I told him that I was a real Moslim, the
pure Islám, the true worship of the one God, dating from the time of
Adam, and not from the time of Mohammed; and that thus, while adhering
to the principle of the unity, and the most spiritual and sublime
nature, of the Divine Being, I was a Moslim, professing the real Islám,
although not adopting the worldly statutes of Mohammed, who, in
everything that contained a general truth, only followed the principles
established long before his time. I likewise added, that even they
themselves regarded Plato and Aristotle as Moslemín, and that thus I
myself was to be regarded as a Moslim, in a much stricter sense than
these two pagan philosophers. I concluded by stating that the greater
part of those who called themselves Moslemín did not deserve that name
at all, but ought rather to be called Mohammedán, such as we named them,
because they had raised their prophet above the Deity itself.
Being rather irritated and exasperated by the frequent attacks of Sídi
Mohammed and Álawáte, I delivered my speech with great fervour and
animation; and when I had concluded, Sídi Mohammed, who could not deny
that the Kurán itself states that Islám dates from the creation of
mankind, was not able to say a word in his defence. As for El Bakáy, he
was greatly delighted at this clear exposition of my religious
principles, but his younger brother, who certainly possessed a
considerable degree of knowledge in religious matters, stated, in
opposition to my argument, that the Caliphs, El Harún and Mʿamún, who
had the books of Plato and Aristotle translated into Arabic, were
Metʿazíla, that is to say, heretics, and not true Moslemín; but this
assertion of course I did not admit, although much might be said in
favour of my opponent. At all events, I had obtained some respite from
the attacks of my friends; and having thus the support of them all, in
the afternoon of the following day, the 10th of March, we went quietly
to the tents in order to celebrate the “Sebúwa” (corresponding to the
baptism of the Christians) of the new-born child. On this occasion I
noticed that the water in the outlying creeks which we passed had only
fallen about three feet since the 17th of February, which is less than
two inches per day; but it is probable that the water of the principal
branch decreases more rapidly than that of these winding backwaters.
The camp was full of animation, the Gwanín el Kohol, a section of the
Bérabísh, having taken refuge in the encampment of the Sheikh from fear
of the Kél-hekíkan, with whom they were on hostile terms. It was highly
interesting for me to be thus brought into close contact with these
people, who owe allegiance to the chief that had murdered Major Laing;
and well aware that I could not fail to entertain a strong prejudice
against them, they all thronged round me on my arrival, and hastened to
assure me of their friendly disposition. They were armed with double-
barreled guns, a weapon which, owing to the trade with the French, is
now common through the whole of this part of the desert, the long
single-barreled gun, the only favourite weapon with the Arabs to the
north, being here regarded with contempt as befitting only the slave. In
general, the people were of middle stature, although some of them were
fine tall men and of a warlike and energetic appearance, having their
shirts, mostly of a light blue colour, tied up over their shoulder and
girt round the waist with a belt, the powderhorn hanging over the
shoulder, quite in the same style as is the custom of their brethren
nearer the shores of the Atlantic. Their head was uncovered, with the
exception of their own rich black hair, or guffa, which, I am sorry to
add, was full of vermin.
The same evening, although it was late, my host, who was certainly not
wanting in hospitality, slaughtered five oxen, and in consequence we
partook of supper about an hour after midnight. But that was not at all
unusual here; and nothing during my stay in Timbúktu was more annoying
to me, and more injurious to my health, than this unnatural mode of
living, which surpasses in absurdity the late hours of London and Paris.
Early the next morning two more head of cattle were slaughtered, and
enormous quantities of rice and meat were cooked for the great numbers
of guests, who had flocked here together from the town and from all
parts of the neighbouring district. Amidst such feasting the name of
Mohammed was given to the new-born infant. The way in which the guests
dealt with the enormous dishes, some of which were from four to five
feet in diameter, and could only be carried by six persons, bore
testimony to the voracity of their appetites; one of these immense
dishes was upset, and the whole of the contents spilt in the sand.
But the people were not long left to enjoy their festivity, for just
while they were glutting themselves a troop of Kél-hekíkan, the tribe
who waged the bloody feud with the Gwanín, passed by, throwing the whole
encampment into the utmost confusion. When at length it had again
settled down, the festivities proceeded, and Mohammed el ʿAísh, with
some of his countrymen from Tawát, rode a race up the slope of the downs
towards the tents, firing their guns at the same time; but altogether
the exhibition was rather shabby, and some of the men were very poor
riders, having probably never been on horseback before, as they were
natives of the desert where the camel prevails. The inhabitants of
Timbúktu, who possess horses, are continually pestered with the request
to lend them to strangers; and, with regard to these animals, a sort of
communism prevails in the town; but they are of a very poor description,
only the Sheikh himself possessing some good horses, brought from the
Gibleh, or Western quarter of the desert.
The Kél-hekíkan formed also a subject of anxiety to us in the evening,
and, after a long and tedious consultation, it was decided to send some
people to watch the movements of those freebooters. Having been met
with, they declared they should feel satisfied if the Sheikh would
consent to deliver up to them the person who had first slain one of
their companions, for this had been the beginning of the feud with the
Gwanín, although the murderer belonged to the Túrmus, and not to that
other tribe which had taken up the quarrel. In consequence of these
feudal relations I had an interesting conversation with the Sheikh, and
Fandaghúmme, one of the chiefs of the Tademékket who had likewise come
to join this festival, about the “fedʿa,” or the price of blood, many of
the Tawárek tribes refusing to accept any fedʿa, but peremptorily
requiring bloodshed. I have already mentioned these freebooters, the
Kél-hekíkan, on a former occasion; and it is remarkable, that this very
tribe, which at present is most distinguished by its lawless and
sanguinary habits, and which in consequence of the almost uninterrupted
state of warfare in which they are engaged, was at the time reduced to
about forty full-grown men, exhibits the finest specimens of manly
vigour and stately appearance which are to be found in this whole
region.
Notwithstanding the importance which the day possessed for my protector,
the stay in the camp, deprived as I was of books or any other source of
amusement, and of even the smallest European comfort, became more and
more tedious to me. My material privations also were not few, especially
as I had not even taken coffee with me this time, so that I had nothing
to refresh myself with in the early part of the morning. However, I
tried to pass my time as cheerfully as possible, and took some interest
in the appearance of a man who had likewise come out to enjoy the
hospitality of the Sheikh. This was the sheríf Múláy Isay, who, on
account of his white skin, was almost suspected by the natives to be of
European origin. In the course of the day the Sheikh showed me some rich
gold trinkets belonging to his wife, manufactured in Waláta; and this
was almost the only time that I had an opportunity of inspecting these
gold ornaments. They formed a sort of diadem: and I understood my host
to say that he wanted to have a similar one made for Queen Victoria,
which, however poor in itself, I assured him would be valued by the
English as a specimen of their native industry.
The stay in this place became the more disagreeable, as a high wind
raised thick clouds of dust, and the leathern tent, in which Fandaghúmme
was staying, was blown down, and I was therefore rather glad when, in
the evening of the 13th, we returned into the town. Here, again, the
news of the arrival of the “tábu” was a second time reported, and
everybody again thrown into a state of excitement; the Ergágeda, a tribe
of Arabs or Moors, moving to and fro, while all the poor degraded tribes
in the neighbourhood, together with their herds of cattle and their
flocks of sheep, fled again for refuge to the encampment of the Sheikh,
such as the Kél e’ Sheríʿa, the Kél-antsár, the Ídenán, and the Kél-
úlli. My protector himself was again to return to the tents on the
morning of the 15th, when a serious business arose, the Fullán insisting
with great pertinacity that I should leave the town this day, or else
they would certainly kill me; for they would rather, they said, that the
“tábu” should annihilate them all, than that I should remain a day
longer in the town.
Next morning the Fullán and the merchants from the north assembled in
the house of Mohammed el Férreji, and discussed with great energy what
means they should adopt to drive me out, binding themselves by an oath
that I should not see the sun set over the town. The officer Hámedu, the
son of Mohammed Lebbo, even went so far as to rise in the assembly and
swear that he himself would certainly slay me if I should stay any
longer. The alarm which this affair caused in the town was very great,
although matters of this kind in Negroland are never so serious as in
Europe. Álawáte, therefore, being informed of what was going on, entered
the assembly and made a formal protest that I should see both sunset and
sunrise in the town, but he pledged his word that I should leave it
before the sun reached that height called dáhhar (about nine o’clock in
the morning) by the Arabs, and if I remained after that time they might
do what they pleased with me.
[Sidenote: March 17th.]
I had lain down rather late, and was still asleep, when Sídi Mohammed,
before sunrise, sent word to me to mount in order to follow him out of
the town; and he behaved very unpolitely when objections were raised to
the effect that it would be better to wait for El Bakáy. Soon after he
came up himself on horseback before my door, sending one of his
brother’s principal and confidential pupils, whom I could scarcely
expect to do anything contrary to the wishes of his master, to bid me
mount without further delay, and to follow him to the “ródha,” or the
sepulchre of Sídi Mukhtár, where El Bakáy would join us. Seeing that I
had nothing to say, while as a stranger I could neither expect nor
desire these people to fight on my account, I mounted, fully armed, and
with two servants on horseback followed Sídi Mohammed on his white mare.
All the people, in the streets through which we passed, cautiously
opened their doors to have a peep at me. The ruling tribe also were not
inactive; and they had mounted several horsemen, who followed close upon
our heels, and would probably have made a demonstration if we had halted
at the “ródha.” But my conductor, instead of staying there, as I had
been made to believe, led on straight to the tents. Numbers of Tawárek
families, carrying their little property on half-starved asses, met us
on the road, flying westward, and confirming the fact that the approach
of the tábu was not merely an idle rumour. The encampment also, which
had been chosen at another spot, presented a very animated scene, a
large hamlet, consisting of matting dwellings, or seníha, inhabited by
the Kél-úlli and the Ígelád, _protégés_ of the Sheikh, being closely
attached to it. The consequence was, that although the whole locality,
formed by a sandy ridge with a slight depression full of trees,
presented a more cheerful aspect than the former encampment, by degrees
it became rather narrow and confined. Having received the compliments of
my new friends, I endeavoured to make myself as comfortable as possible;
but not much repose was granted me, for, about three o’clock in the
afternoon, Mohammed ben Khottár, the Sheikh’s nephew, arrived with a
verbal and peremptory message from the former to his elder brother, Sídi
Mohammed, to the effect that the Fullán were about to storm my house in
the town, in order to seize my luggage which I had left there; and
desiring him instantly, and without the slightest delay, to bring me
back, as all these proceedings were the consequence of his (Sídi
Mohammed’s) indiscretion.
Roused by this angry message, the noble son of the desert repented what
he had done to the detriment of his brother’s interest, and calling
together by strokes of the tobl, or great drum, which hung ready on the
top of the sandy slope, all the people capable of carrying arms, he
mounted his mare, with his four-barreled gun before him, while I, with
my two servants, followed behind.
Thus it appeared as if I was destined once more to enter Timbúktu, and
this time under very warlike circumstances. We went at the beginning at
such a rate, that it seemed as if we were about to storm the place
directly; but on reaching the first creek of the river we made a short
halt, while my Mohammedan friends said their prayers, and at last came
to a stand on an eminence, whence we sent a messenger in advance. Sídi
Álawáte came out of the town to meet us. Meanwhile darkness set in, and
we again halted on another eminence in sight of the town, and sent a
second messenger to the Sheikh. We were joined after a while by the
people from Tawát, who informed us that El Bakáy had left the town with
a numerous host of followers, but that they themselves did not know
whither he was gone. Messengers were therefore despatched to endeavour
to find him.
In the meanwhile the Tawárek whom we had with us, beat their shields in
their usual furious manner, and raised the war-cry; the night was very
dark, and I at length fired a shot, which informed our friends of our
whereabouts. We found the Sheikh close to the town south of the “ródha,”
with a large host of people, Tawárek as well as Arabs, Songhay, and even
Fullán. The Fútáwi, Ismʿaíl, who from his knowledge of colonial life in
St. Louis or Ndér, afforded me a constant source of entertainment as
well as vexation, welcomed us with a song, and all the people gathered
around us in motley confusion. The spectacle formed by this multifarious
host, thronging among the sand-hills in the pale moonlight, was highly
interesting, and would have been more so to me, if I could have been a
tranquil observer of the scene; but, as I was the chief cause of this
disturbance, several of my friends, especially the Imám, Háj el Mukhtár,
whom I had known in Bornú, made their way to me, and begged me to beware
of treachery. The Sheikh himself despatched his most trustworthy servant
to inform me that I had better keep in the midst of the Tawárek, whom he
himself thought much more trustworthy than the Arabs. The Kél-úlli
forthwith formed a square round me, but at the same time made a joke of
it, trying an experiment as to the warlike disposition of my horse, by
pushing against me with one side of the square, while beating their
shields, till, being thrown back upon the other side, I spurred my horse
and drove them to their former position. Excited by this animated scene,
my noble charger, to the great amusement of this turbulent host, began
to neigh from sheer delight.
Meanwhile the brothers had dismounted, together with their trusty
councillors, and were wasting the time in useless consultation, while
some Fullán horsemen were roving about and kept me on my guard; but one
of them was dismounted against his inclination. His horse received a
wound either from the stump of a tree or from a spear, and thus he
remained the sole victim of this glorious and memorable night’s
campaign.
At length, having moved to and fro for some time, we approached the
outskirts of the Áberaz, and there took up our position. But the Fullán
and Songhay, who had likewise assembled at the beating of the alarm
drum, being arranged in front of us, notwithstanding their cowardly
disposition, it did not seem likely that we should be allowed to get
inside the town without bloodshed, and I protested repeatedly to the
Sheikh, that nothing was more repugnant to my feelings, than that blood
should be shed on my account, and perhaps his own life be endangered.
Meanwhile numerous messengers were sent backwards and forwards, till my
protector and host, whose feelings had been deeply wounded, declared
that he would allow me to remain outside the town, if the Fullán would
withdraw their force so as to put every thing in his own hands, and
would promise to leave my house untouched. And he strictly kept his
word; for, while he himself entered the place with Álawáte, he allowed
me to return to the tents in the company of his elder brother. We did
not arrive at the encampment before three o’clock in the morning, for we
lost our road in the pale moonlight, and became entangled among the
numerous creeks of Bose-bángo, while we suffered at the same time
greatly from hunger, and the coolness of the night. Such was the sole
result of this night’s campaign.
The following day we received the news from an Urághen, who arrived from
the east, of the tábu having returned eastward, in consequence of a
serious quarrel having broken out between the tribes of the Tarabanása
and the Tin-ger-égedesh, who composed part of the army; and in
consequence of the obstinacy of Ákhbi, the chief of the Igwádaren, who
had refused to acknowledge the authority of his liege lord, and to come
forth from his place of retreat, the island of Kúrkozáy, in order to do
homage to Alkúttabu. The ruling tribe of the Awelímmeden gave vent to
their anger by plundering the poor inhabitants of Bamba, or Kasbah, a
place situated about half-way between here and Gógó. That dreaded host
having retraced its steps, and thus disappointed the hopes of my
protector, all the poor people who had put themselves under the
protection of the Sheikh felt reassured, and again brought out their
little property, which they had secreted in the various tents of the
encampment. The Ígelád lagged a little longer behind, and in the evening
assembled in considerable numbers before my tent in order to have a talk
with me. On the whole they behaved very decently.
Seeing that I was now restricted to a stay in the encampment, I had sent
my servant, the Gatróni, into the town in order to bring out my luggage.
He returned in the evening without having accomplished his errand, but
in the company of the Sheikh himself, who informed me that he did not
wish the luggage to be brought out of the town before he was ready to
accompany me himself on my journey, as he was afraid that his two
brothers still wanted to get something more out of me than they had
done. But as he had sworn in the first paroxysm of anger that he would
at all hazards bring me back into the town, I told him, in order to
console him, that I would once more re-enter the place in the dark,
quite by myself, stay a short time in my house, and then return to the
camp, in order that his oath might be fulfilled. But he would not allow
me to expose myself to any danger on his account, as the rules of his
creed made it easy for him to get rid of the obligation thus contracted
against his conscience, by subjecting himself to the penance of a three
days’ fast. He informed me now that the Fullán officer, Férreji, had
accompanied him on leaving the town as far as the “ródha,” giving him
every assurance of his friendship, and that thus everything would end
well; and he hoped to obtain for me favourable conditions from the
Fullán for any future European or Englishman visiting this place.
Together with the Sheikh, Sídi Álawáte also had come out, and he behaved
in a rather friendly manner to me, offering his services towards
hastening my departure, which I gladly accepted, without however putting
any confidence in him; for I was well aware that he liked my property
better than myself.
Seeing that I was obliged to resign myself in patience, and had still to
wait here some time, I sent one servant and two of my horses into the
town. Since the waters had retired, the flies had become such a terrible
plague, that they threatened the life of man and beast, and it was
chiefly this nuisance that rendered my stay here so uncomfortable. It
was likewise almost the ruin of the horse, which I was obliged to keep
with me in case of any emergency. It is on account of this pest that
none of the people of the desert, whose chief property consists in
camels, are enabled to visit the town at this period of the year.
Not only flies, but other species of insects also, became now
exceedingly abundant in this desert tract, after it had been inundated
and fertilised by the waters of the river; and a countless number of
caterpillars especially became very troublesome, creeping about the
ground, and getting upon the carpets and mats and every other article.
While thus the inconvenience of the open camp was manifold, my
amusements were rather limited, and even my food was poorer than it had
been before. The famous “rejíre” had been supplanted, from want of
cheese, by the less tasteful “dakno,” seasoned, in the absence of honey,
with the fruit of the baobab or monkey-bread tree. In the morning,
however, it afforded me some amusement to observe the daughters of the
Ígelád driving out to the pasture grounds their parents’ asses, and to
witness the various incidents in the daily life of these people. But
they were soon to leave, as well as the Kél-úlli, both tribes returning
to their quarters further eastward.
All my friends, with whom I had had only so short an acquaintance, thus
taking leave of me, I was extremely glad when a brother of Mohammed ben
ʿAbd-Alláhi came out of the town and paid me a visit. It was from this
man, whose name was Dáúd, that I obtained a great deal of important
information with respect to the quarter north of the river, between
Hamda-Alláhi and Bághena. I also met here another person, who gave me a
curious piece of information with regard to the Rás el Má, the great
north-westerly creek of the river, which I have already mentioned
repeatedly, and of which I shall say more in the Appendix[23], although
I was not enabled to understand its whole purport. In reference to that
basin, he said, that, when the waters had decreased very considerably, a
bubbling was observed at the bottom of the basin; but whether this
referred to sources of living water, or to some other phenomenon, I
could not make out distinctly, although I imagine the former to be the
case.
[Sidenote: March 21st.]
This was a very important day in various respects. First, it was highly
remarkable for its atmospheric character, as beginning the “nisán,” that
is to say, the short rainy season of spring. This peculiar season I had
not observed in the other more southerly parts of Negroland which I had
visited, but it is also observed in other tropical regions, especially
in Bengal, although that country is certainly placed under different
conditions, and reaches farther northward. We had two regular falls of
rain this day, although of no great abundance, this phenomenon being
repeated for about seven days, though not in succession. Meanwhile the
flies became quite insupportable, and almost drove me to despair.
But the day was also important in another respect, as the sons of Sídi
Mohammed, El Bakáy, and his brothers, attempted to bring about a
friendly understanding among themselves; and I was not a little
surprised in the morning of this day, on being informed by Sídi
Mohammed, who acted as my guard here, that I was to accompany him back
to the “ródha,” the venerated cemetery a few hundred yards east of the
town, where Sídi Mukhtár lies buried; for it thus seemed as if there was
still some prospect of my again coming into collision with the
townspeople. Galloping on the road with Dáúd, the brother of ʿAbd-
Alláhi, who accompanied us, and beating him easily on my fine “Blast of
the Desert,” as I styled my horse, which was still in tolerable
condition, I followed my companion, and we took our post at the southern
side of the tomb of the ancestor of the holy family. Although I had
passed it repeatedly on former occasions, I never until now inspected it
closely. I found it a spacious clay apartment, surrounded by several
smaller tombs of people who were desirous of placing themselves under
the protection of the spirit of this holy man, even in the other world.
Gradually we were joined by the relations and friends of the Sheikh,
Álawáte appearing first and saluting me in his usual smiling manner;
then the sickly Mohammed ben ʿAbd-Alláhi, who was regarded almost as a
member of the family; next followed Hammádi, who greeted me and received
my compliments in return; then the Sheikh el Bakáy; and, lastly,
ʿAbidín, whom I had not seen before. He looked rather older than the
Sheikh, with expressive sharply cut and manly features, besides a rather
fair complexion, fairer than my host. He was clad in a bernús of violet
colour, and it appeared remarkable to me that, although I had placed
myself exclusively under the protection of his brother, to whom he as
well as Hammádi was vehemently opposed, yet he behaved very friendly
towards me.
All the parties having assembled, we were regaled with a luncheon, at
which I was the first to be helped. The people then having said their
prayers of “ʿaser,” while I retired behind the sepulchre, in order not
to give any offence, we went to a greater distance from the town, in an
easterly direction, in order to get out of the way of the people who had
come from the town on this occasion, when the various members of the
family of Mukhtár sat down upon the ground in a circle, and began a
serious private consultation, in order to settle their political
affairs; but, although it lasted for more than an hour, it did not seem
to lead to the desired end, and broke up abruptly. The Sheikh had
endeavoured to persuade me to pass this night in the Áberaz, or the
suburb of the town; but this I had refused to do, being afraid of
causing another disturbance, and, as he promised that he would come out
of the town with my luggage on the Friday following, I returned with
Sídi-Mohammed to the tents.
Honourably as I was treated on these different occasions in consequence
of the great exertions of my protector, yet the Fullán had obtained,
throughout the whole affair, a slight advantage in political
superiority, and they followed it up without hesitation and delay, by
levying a tax of 2000 shells upon each full-grown person, under the
pretext that they did not say their Friday prayers in the great mosque
as they were ordered to do. This is one of the means by which the
conquering tribe was endeavouring to subdue the national spirit of the
native population, by making them celebrate the great weekly prayer in
the mosque which had originally been built by the Mandingo conqueror
Mansa Músa, and which they themselves had made the centre of their
establishment in the town. Even in previous times it had always been the
centre of the Mohammedan quarter. They were supported in this endeavour
by the precepts of Islám, according to which a Moslim, even if he says
his ordinary prayers at home, is obliged, when staying in the town and
not prevented by disease, to say his Friday prayers in the Jámʿa.
When the Fullán conquered the place, they purposely increased the ruin
of the old native mosque of Sán-koré, which is situated in the northern
quarter, and afterwards prevented its being repaired, till by the
exertions of the Sheikh El Bakáy, especially on his visit to Hamda-
Alláhi some years previously, the inhabitants of the town had been
allowed to repair that mosque at their own expense. This had been
accomplished at the cost of 600 blocks or rús of salt, equal to about
200_l._
Besides levying this tax upon the inhabitants in general, they also
devised means to subject to a particular punishment the Arab part of the
population who had especially countenanced the Sheikh in his opposition
against their order to drive me out, by making a domiciliary search
through their huts, and taking away some sixty or eighty bales or
sunníye of tobacco, an article which, as I have stated on a former
occasion, forms a religious and political contraband under the severe
and austere rule of the Fúlbe in this quarter.
[Sidenote: March 24th.]
This was the day on which the Sheikh had promised to bring out my
luggage, but, to my great disappointment, he came empty-handed; and
again he had much to say about the expected arrival of Alkúttabu, the
chief Somki, it was stated, having been called from Áribínda to meet his
liege lord at Ghérgo (pronounced Rérgo) with fifteen boats. But, as the
sequel showed, this was a mere stratagem of that crafty chief, who
intended to make an unexpected foray upon his foes the Kél-hekíkan, in
which enterprise he was perfectly successful, killing about a dozen of
that already greatly reduced tribe. While the Sheikh boasted of the
innumerable host which his friend the Tárki chief carried with him, I
was greatly amused at learning from an Urághen, who had come to pay us a
visit, that Alkúttabu had only 300 fighting men with him at the time. I
also observed with a certain degree of satisfaction that my kindly host
became aware of what I was subjected to day by day; for, while on a
visit to my tent, one of the flies that tormented me stung him so
severely as to draw blood; and I then showed him my poor horse which was
suffering dreadfully, although at times we lighted a small fire in order
to afford him some relief.
During my stay here, I had become better acquainted with Sídi Mohammed,
and I had convinced myself that he was a straightforward man, although
certainly not very friendly disposed towards Christians in general. Next
morning, therefore, when he and the Sheikh were consulting together, I
complained bitterly of their breaking their word so repeatedly, and
putting off my departure so continually. They then endeavoured to soothe
my disappointment, and, as they were going into the town, wanted me to
go along with them, but I declined. In consequence of this remonstrance,
they sent me from the town the Sheikh’s nephew, who had been ill for
several days, to bear me company and to take care of me, and this was a
great treat in my solitary situation, as I had nobody to speak to.
However, new difficulties appeared to arise with regard to my departure,
and, during the next few days, I received several curious messages, the
real purport of which I was quite at a loss to understand. But El Bakáy
at length promised that I should only have to wait two days longer, when
he would go with me himself; but it was not till the very last day in
March that he returned from the town to the camp, and, although he at
length brought my luggage with him, my real departure was even then
still far remote.
During this time I had especially to contend against the intrigues of my
head man ʿAlí el Ágeren, who seemed to find the stay in Timbúktu at my
expense (where he himself was quite safe and well off, and could do what
he liked,) quite pleasant and comfortable. He was therefore in no hurry
to leave, but rather tried every means in his power to counteract my
endeavours for a speedy departure. An extraordinary degree of patience
was therefore necessary on my part, and I was obliged to seek relief
from the tediousness of my stay here in every little circumstance that
broke the uniform tenor of my monotonous life.
A great source of entertainment to me were the young sons of my
protector, Bábá Áhmed and Zén el ʿAbidín, who were continually wrangling
about all sorts of articles, whether they belonged to the one or the
other; my tent and my horse forming the chief objects of their childish
dispute. And I was greatly amused, at times, at the younger boy placing
himself at the entrance of my tent, and protesting that it was Zén el
ʿAbidín’s tent, and preventing his elder brother from approaching it.
The plate opposite gives a fair idea of the whole life of this desert
camp, with its liberty, its cheerfulness, and its tediousness.
[Illustration: Drawn by J. M. Bernatz, from a Sketch by Dr. Barth.
M. & N. Hanhart, lith. et impt.
CAMP OF THE SHEIKH EL BAKÁY.
April 1854.]
Our camp also afforded me at times some other amusement; for although
the Tawárek had returned to their usual seats, the Gwanín were still
kept back here by their fear of the Kél-hekíkan, and they occasionally
got up a national play, which caused a little diversion. But I did not
like these people nearly so well as the wild Ímóshagh; for, having
become degraded by being subjected to the caprices of stronger tribes,
they have almost entirely lost that independent spirit which is so
prepossessing in the son of the desert, even though he be the greatest
ruffian.
One afternoon they collected round my tent and began boasting of what
they had done for me. They told me that the Fullán had written to their
Sheikh, Weled ʿAbéda, accusing the Gwanín that, in the night when El
Bakáy was bringing me back to Timbúktu, they had been fighting against
them, and, among other mischief, had killed a horse belonging to them;
and that their chief had answered, that his people had done well in
defending me, and that nobody should hurt me after I had once succeeded
in placing myself under the Sheikh’s protection. And this, be it
remembered, was the self-same chief who had murdered Major Laing; and
one or the other of these very Gwanín, with whom I had dealings every
day, were perhaps implicated in that very murder. I was thus led to
inquire of these people whether there were no papers remaining of that
unfortunate traveller, and was told that they were all scattered or made
away with; but I learned, to my great surprise, that there were letters
for myself in Ázawád, which had arrived from the east; and although
these people were not able, or did not feel inclined, to give me full
information about this matter, which was of so much interest to myself,
the fact proved afterwards to be quite true; but it was a long time
before I got possession of those letters.
Nature now looked more cheerful; and, after the little rain that had
fallen, spring seemed to have set in a second time, and the trees were
putting forth young leaves. The river having now laid bare a
considerable tract of grassy ground, the cattle again found their wonted
pasture of rich nourishing “býrgu” on its banks, and were thus able to
furnish their masters with a richer supply of milk. This was a great
point towards hastening my departure, as the télamíd (or pupils of the
Sheikh) had reason to expect that they would not be starved on the road.
The fact that the tribes which we had to pass on our road eastward were
entirely without milk, which forms their chief support, had exercised
some influence upon them.
Meanwhile the turbulent state of the country grew worse and worse, since
the Awelímmiden had shown such signs of weakness; and the Tin-ger-
égedesh were said to have fallen upon the tribe of the Takétakayen
settled in Áribínda, and to have killed six of their number. The chief,
Somki, also made at the same time a sanguinary attack upon the Kél-
hekíkan; and the state of feud and hostility among the Igwádaren had
reached an extraordinary height, for besides the common animosity which
this tribe had displayed against their former liege lord, Alkúttabu, two
different factions were opposed to each other in the most bloody feud,
one of them being led by Ákhbi and Wóghdugu, and the other by Téni, to
whom were attached the greater part of the Tarabanása and the Kél-
hekíkan.
This chief, Téni, rendered himself particularly odious to the Sheikh’s
party by keeping back a considerable amount of property belonging to the
Gwanín, among which were a dozen slaves, more than fifty asses, and
three hundred and sixty sheep. A very noisy assembly was held, in the
evening of the 1st of April, inside my “zeríba,” or fence of thorny
bushes with which I had fortified my little encampment, in front of my
tent. All the Gwanín assembled round my fire, and proposed various
measures for arranging their affairs and for subduing the obstinate old
Téni. One speaker was particularly distinguished by the cleverness of
his address and his droll expressions, although I thought the latter
rather too funny for a serious consultation. However, this man was not a
Berbúshi, but an Ído ʿAlí, and therefore could not present a fair
specimen of the capabilities of this tribe.
This same chief, Téni, was also the cause of some anxiety to myself, as
it was he who, as I have stated on a former occasion, when a young man,
was wounded in the leg by Mungo Park; and I was therefore rather afraid
that he might take an opportunity of revenging himself upon me. There is
no doubt that, in the murderous assault upon Major Laing in Wádi
Ahénnet, the Tawárek were partly instigated by a feeling of revenge for
the heavy loss inflicted upon them by Mungo Park in his voyage down the
Niger. At this very moment the dreaded chief, with part of his people,
was here in the neighbourhood, and caused great anxiety to Míni, a
younger brother of Wóghdugu, one of the chiefs of the Tarabanása, who
had come on a visit to the Sheikh. Our frightened friend, in
consequence, was rambling about the whole day on the fine black horse
which my host had made me a present of, in order to spy out the
movements of his enemy. He even wanted me to exchange my horse for two
camels, in order that he might make his escape.
This man, who was an amiable and intelligent sort of person, gave me a
fair specimen of what trouble I should have in making my way through
those numerous tribes of Tawárek along the river; for, when he begged a
present from me, I thought a common blue shirt, or “rishába,” of which
kind I had prepared about a dozen, quite sufficient for him, as I had
had no dealings whatever with him, and was under no obligation to him;
but he returned it to me with the greatest contempt, as unworthy of his
dignity.
My supplies at this time were greatly reduced, and in order to obtain a
small amount of shells I was obliged to sell a broken musket belonging
to me.
Under all these circumstances I was extremely glad when, in the evening
of the 3rd of April, the provision bags of the Sheikh, of which I was
assured the half was destined for my own use, were brought out of the
town. But, nevertheless, the final arrangements for my departure were by
no means settled, and the following day everything seemed again more
uncertain than ever, the kádhi, Weled Fʿaámme, having arrived with
another body of sixty armed men, and with fresh orders to levy
contributions of money upon the inhabitants, in order to make them feel
the superiority of the ruler of Hamda-Alláhi. At the same time the
people from Tawát set all sorts of intrigues afoot, in order to prevent
the Sheikh from leaving the town, being afraid that in his absence they
should be exposed to continual vexation on the part of the ruling tribe;
for although the Sheikho Áhmedu, in sending presents to Timbúktu, had
not neglected El Bakáy, yet he had shown his preference for Hammádi, the
rival of the latter, in so decided a manner, that my friend could not
expect that in leaving the town his interests would be respected[24];
and I had to employ the whole of my influence with the Sheikh in order
to prevent him from changing his plan.
But, gradually, everything that my host was to take with him on such a
journey, consisting of books and provisions, was brought from the town,
so that it really looked as if El Bakáy was to go himself. His horses
had been brought from Kábara on the 9th, and several people, who were to
accompany us on our journey eastward, having joined us the following
day, the Sheikh himself arrived on the 11th, and our encampment became
full of bustle. My own little camping-ground also was now enlivened with
all my people, who had come to join me; and my small store of books,
which had been brought from the town, enabled me to give more variety to
my entertainment.
A rather disagreeable incident now occurred. The Zoghorán officer, the
companion of Férreji, had come out on some errand, while I was staying
with the three brothers in the large tent, which had been erected for
Sídi Mohammed. I wanted to leave, but Bakáy begged me to stay. I
therefore remained a short time, but became so disgusted with the
insulting language of the Zoghorán, that I soon left abruptly, although
his remarks had more direct reference to the French, or, rather, the
French and half-caste traders on the Senegal, than to the English or any
other European nation. He spoke of the Christians in the most
contemptuous manner, describing them as sitting like women in the bottom
of their steamboats, and doing nothing but eating raw eggs: concluding
with the paradoxical statement, which is not very flattering to
Europeans, that the idolatrous Bámbara were far better people, and much
farther advanced in civilisation than the Christians. It is singular how
the idea that the Europeans are fond of raw eggs (a most disgusting
article to a Mahommedan), as already proved by the experience of Mungo
Park, has spread over the whole of Negroland, and it can only be
partially explained by the great predilection which the French have for
boiled eggs.
Altogether my situation required an extraordinary amount of forbearance,
for Álawáte also troubled me again with his begging propensities. But
when he came himself to take leave of me, I told him that the time for
presents was now past; whereupon he said, that he was aware that if I
wanted to give I gave, meaning that it was only the want of goodwill
that made me not comply with his wish. I assured him that I had given
him a great many presents against my own inclination. He owned that he
had driven a rather hard bargain with me, but, when he wanted me to
acknowledge at least that he had done me no personal harm, I told him
that the reason was rather his want of power than his want of
inclination, and that, although I had nothing to object to him in other
respects, I should not like to trust myself in his hands alone in the
wilderness.
The difficulties which a place like Timbúktu presents to a free
commercial intercourse with Europeans are very great. For while the
remarkable situation of the town, at the edge of the desert and on the
border of various races, in the present degenerated condition of the
native kingdoms makes a strong government very difficult, nay almost
impossible, its distance from either the west coast or the mouth of the
Niger is very considerable. But, on the other hand, the great importance
of its situation at the northern curve or elbow of that majestic river,
which, in an immense sweep encompasses the whole southern half of North-
Central Africa, including countries densely populated and of the
greatest productive capabilities, renders it most desirable to open it
to European commerce, while the river itself affords immense facilities
for such a purpose. For, although the town is nearer to the French
settlements in Algeria on the one side, and those on the Senegal on the
other, yet it is separated from the former by a tract of frightful
desert, while between it and the Senegal lies an elevated tract of
country, nay, along the nearest road, a mountain chain extends of
tolerable height. Further, we have here a family which, long before the
French commenced their conquest of Algeria, exhibited their friendly
feelings toward the English in an unquestionable manner, and at the
present moment the most distinguished member of this family is most
anxious to open free intercourse with the English. Even in the event of
the greatest success of the French policy in Africa, they will never
effect the conquest of this region. On the other hand, if a liberal
government were secured to Timbúktu, by establishing a ruler independent
of the Fúlbe of Hamda-Alláhi, who are strongly opposed to all
intercourse with Europeans, whether French or English, an immense field
might be opened to European commerce, and thus the whole of this part of
the world might again be subjected to a wholesome organization. The
sequel of my narrative will show how, under the protection of the Sheikh
El Bakáy, I endeavoured to open the track along the Niger.
[Footnote 23: Appendix I., which contains all that I know about the
western half of the desert between Timbúktu and the Atlantic.]
[Footnote 24: The present sent by the Sheikho Áhmedu consisted of 800
measures of corn to El Bakáy, and as much to Hammádi, besides ten slaves
to the latter.]
CHAP. LXXIII.
ABORTIVE ATTEMPT AT DEPARTURE FROM TIMBÚKTU.
I had been obliged to leave the town on the 17th of March, in
consequence of the brothers of the Sheikh having deemed such a step
essential for the security of the town, and advantageous to their own
personal interest. Since that time my departure had been earnestly
discussed almost daily, but nevertheless, amidst infinite delays and
procrastinations, the 19th of April had arrived before we at length set
out from our encampment, situated at the head of the remarkable and
highly indented creek of Bóse-bángo.
Notwithstanding the importance of the day, my excellent friend the
Sheikh El Bakáy could not even then overcome his habitual custom of
taking matters easy. He slept till a late hour in the morning, while his
pupils were disputing with the owners of the camels which had been hired
for the journey, and who would not stir. At length my friend got up, and
our sluggish caravan left the encampment. There were, besides our own
camels, a good many asses belonging to the Gwanín, and laden with cotton
strips. It was past eleven o’clock, and the sun had already become very
troublesome, when we left the camp. The chief was so extremely fond of
his wife and children, that it was an affair of some importance to take
leave of them. I myself had become sincerely attached to his little
boys, especially the youngest one, Zén el ʿAbidín, who, I am led to
hope, will remember his friend ʿAbd el Kerím. But, notwithstanding my
discontent at my protector’s want of energy, I could not be angry with
him; and when he asked me whether he had now deceived me, or kept his
word, I could not but praise his conduct, although I told him that I
must first see the end of it. He smiled, and turning to his companion
the old Haiballah (Habíb Allah), who had come from Ázawád to spend some
time in his company, asked him whether I was not too mistrustful; but
the event unluckily proved that I was not.
The vegetation in the neighbourhood of Bóse-bángo is extremely rich; but
as we advanced gradually the trees ceased, with the exception of the
kálgo, the bush so often mentioned by me in Háusa, and which here begins
to be very common. I was greatly disappointed in my expectation of
making a good day’s march, for, after proceeding a little more than
three miles, I saw my tent, which had gone in advance, pitched in the
neighbourhood of an encampment of Arabs belonging to the tribe of the
Ergágeda. Here we stayed the remainder of the day, enjoying the
hospitality of these people, who had to pay dearly for the honour of
such a visit; for the pupils of my friend, who had capital appetites,
required a great deal of substantial nourishment to satisfy their
cravings; and besides a dozen dishes of rice, and a great quantity of
milk, two oxen had to be slaughtered by our hosts. These Arabs, who
formed here an encampment of about twenty-five spacious tents, made of
sheepskins or fárrwel, have no camels, and possess only a few cows,
their principal herds being sheep and goats, besides a large number of
asses. They have been settled in this district, near the river, since
the time when Sídi Mukhtár, the elder brother of El Bakáy, established
himself in Timbúktu, that is to say, in the year 1832.
Although I should have liked much better to have made at once a fair
start on our journey, I was glad that we had at least set out at all,
and, lying down in the shade of a small kálgo tree, I indulged in the
hope that in a period of from forty to fifty days I might reach Sókoto;
but I had no idea of the unfavourable circumstances which were gathering
to frustrate my hopes.
The whole of this district is richly clothed with siwák, or ʿirák
(_Capparis sodata_), and is greatly infested with lions, for which
reason we were obliged to surround our camping-ground with a thick
fence, or zeríba; and the encampment of the Sheikh, for whom an immense
leathern tent had been pitched, with his companions, horses, and camels,
together with the large fires, presented a very imposing appearance. I
was told that the lion hereabouts has no mane, or at least a very small
one, like the lion of Ásben.
[Sidenote: Thursday, April 20th.]
The first part of this day’s march led through a flat country, which
some time before had been entirely inundated. Even at present, not only
on the south side of the path, towards the river, were extensive
inundations to be seen, but on the left, or north side, a large open
sheet spread out. Having passed numbers of Tawárek, who were shifting
their tents, as well as two miserable-looking encampments of the
Shémman-Ámmas, whose movements afforded some proofs of the disturbed
state of the country, we ascended the higher sandy bank, where I first
observed the poisonous _euphorbia_, called here “abári e’ sebúwa,” or
“táboru,” which generally grows in the shade of the trees, especially in
that of acacias, and is said frequently to cause the death of the lion,
from which circumstance its name is derived. Pursuing our easterly
course, and keeping along the sandy bank, with a deep marshy ground on
our right, we then reached a group of two encampments, one belonging to
the Ídenan, and the other to the Shémman-Ámmas, and here halted during
the hot hours of the day. Both the above-mentioned tribes are of a
degraded character; and the women were anything but decent and
respectable in their behaviour.
Having here decided that it was better to go ourselves and fetch the
rest of our party whom we had sent in advance from Bóse-bángo, instead
of despatching a messenger for them, although the place lay entirely out
of our route, we started late in the afternoon, leaving our camels and
baggage behind. Returning for the first mile and a half, almost along
the same road we had come, then passing the site of a former encampment
of the two chiefs named Mushtába and Rummán, whom I have mentioned
before, we entered the swampy ground to the south along a narrow neck of
land thickly overgrown with dúm-palms and brushwood, and thus affording
a secure retreat to the lion. In the clear light of the evening,
encompassed as the scenery was on either side, by high sandy downs
towards the south on the side of the river, and by a green grassy ground
with a channel-like sheet of water on the other it exhibited a very
interesting spectacle highly characteristic of this peculiar watery
region.
Having kept along this neck of land, which is called Temáharót, for
about two miles, and reached its terminating point, we had to cross a
part of the swamp itself which separates this rising ground from the
downs on the bank of the river, and which less than a month previously
had been impassable, while at present the sheet of water was
interrupted, and was only from three to three and a half feet in depth
at the deepest part. We then reached the downs, and here again turned
westward, having the low swampy ground on our right, and an open branch
of the river on our left.
This whole tract of country is of a very peculiar character, and
presents a very different spectacle at various seasons of the year.
During the highest state of the inundation, only the loftiest downs rise
above the surface of the water like separate islands, and are only
accessible by boats during the summer; while the low swampy grounds,
laid bare and fertilised by the retiring waters, afford excellent
pastures to innumerable herds of cattle. Even at present, while the sun
was setting, the whole tract through which we were proceeding along the
downs was enveloped in dense clouds of dust, raised by the numerous
herds of the Kél-n-Nokúnder, who were returning to their encampment.
Here we were most joyfully received by the followers of the Sheikh, who
had been waiting already several days for us, and I received especially
a most cordial welcome from my young friend Mohammed ben Khottár, the
Sheikh’s nephew, whom I esteemed greatly on account of his intelligent
and chivalrous character. He informed me how anxious they had been on my
account, owing to our continued delay. Having brought no tent with me, a
large leathern one was pitched, and I was hospitably treated with milk
and rice.
The Kél-n-Nokúnder are a division of the numerous tribe of the Ídenán,
and although in a political respect they do not enjoy the privileges of
full liberty and nobility, yet, protected by the Kunta, and the Sheikh
El Bakáy in particular, they have succeeded in retaining possession of a
considerable number of cattle. All of them are tolba, that is to say,
students; and they are all able to read. Some of them can even write,
although the Ídenán cannot now boast of men distinguished for great
learning as they could in former times.
All these people who come under the category of tolba, are distinguished
by their fair complexion, and do not possess the muscular frame common
among the free Ímóshagh. Their fair complexion is the more conspicuous,
as the men, with scarcely an exception, wear white shirts and white
turbans. All of them took a great interest in me, and looked with
extreme curiosity upon the few European articles which I had with me at
the time. After some little delay the next morning we left the place,
and at that time I little fancied that I was soon to visit this spot
again. It is called Ernésse, or Núkkaba el kebíra, the great (sandy)
down.
Having this time excellent guides with us who knew the difficult ground
thoroughly, after leaving the sandy downs, we struck right across the
swampy meadow grounds, so that we reached our encampment on the other
side of Amalélle in a much shorter time than on our out journey, while
by continual windings we almost entirely avoided the swamps; but,
without a good guide, no one can enter these low lands, which constitute
a very remarkable feature in the character of the river. One of the Kél-
n-Nokúnder, of the name of Ayóba, whom I had occasionally seen in the
town, and who was not less distinguished by his loquacity than by his
activity, here received a small present from me, as well as some of the
Ídenán, who, during my absence, had treated my people hospitably.
Starting in the afternoon, after a march of about eight miles, at first
through a low swampy country, afterwards through a sandy wilderness with
an undulating surface and with high sandy downs towards the river, we
reached an encampment of Kél-úlli, the same people who had repeatedly
protected me during my stay in the town, and, on firing a few shots, we
were received by our friends with the warlike demonstration of a loud
beating of their shields. The hospitable treatment which they exhibited
towards us in the course of the evening really filled me with pity on
their account, for, having no rice or milk, they slaughtered not less
than three oxen and twenty goats, in order to feast our numerous and
hungry party, and make a holiday for themselves. Thus, having arrived
after sunset, great part of the night was spent in revelling, and the
encampment with the many fires, the numbers of people, horses, and
beasts of burden, in the midst of the trees, formed a highly interesting
scene.
In the course of the evening I received a visit from my protector. I had
promised him another handsome present as soon as he should have fairly
entered with me upon my home journey, and he now wanted to know what it
was. I informed him that it consisted of a pair of richly ornamented
pistols, which I had kept expressly for the occasion: but instead of at
once taking possession of them, he requested me to keep them for him
till another time; for he himself was no doubt fully aware that our
journey was not yet fairly begun; and its abortive character became
fully apparent the following day, when, after a march of less than seven
miles, we encamped near the tents of Téni, or E’ Téni, the first chief
of the Tarabanása.
The locality, which is called Téns-aróri, was of so swampy a character
that we looked for some time in vain for a tolerably dry spot to pitch
our tents, and it had a most unfavourable effect upon my health. Here we
remained this and the two following days: and it became evident that as
this chief persisted in his disobedience to his liege lord Alkúttabu,
the other more powerful chief, Ákhbi, whose mutinous behaviour had been
the chief reason of the former not coming to Timbúktu, would certainly
follow his example. The fact was, that, irritated against their superior
chief, or more probably treating him with contempt on account of his
youth and want of energy, after the death of his predecessor, E’
Nábegha, they had fallen upon his mercenaries, especially the Shémman-
Ámmas, and deprived them of their whole stock of cattle.
This was the first time that I saw these more easterly Tawárek in their
own territory; and I was greatly astonished at their superior bearing in
comparison with the Tademékket and Íregenáten, both in their countenance
and in their dress. They were also richly ornamented with small metal
boxes, made very neatly, and consisting of tin and copper: but it was in
vain that I endeavoured to obtain some of them as a curiosity. They wore
also a rich profusion of white rings, which are made of the bones of
that very remarkable animal the “ayú,” or _Manatus_, which seems to be
not less frequent in the western than in the eastern branch of the
Niger. As a token of their nobility and liberty, all of them carried
iron spears and swords, the degraded tribes not being allowed to make
use of these manly weapons.
The encampment consisted of about thirty leathern tents, of great size;
and, besides the Tarabanása, a party of the Kél-hekíkan of Zíllikay were
encamped. This was a less favourable circumstance; for, while as yet I
had been always on the best footing with these Tawárek, the latter
proved rather troublesome: and I got involved in a religious dispute
with one of their chiefs named Ayúb, or Sínnefel, against my
inclination, which might have done me some harm. On his asking me why we
did not pray in the same manner as themselves, I replied that our God
did not live in the east, but was everywhere, and that therefore we had
no occasion to offer up our prayers in that direction. This answer
appeared to satisfy him: but he affected to be horrified when he heard
that we did not practise circumcision, and endeavoured to excite the
fanatical zeal of the whole camp against me. I, however, succeeded in
partly effacing the bad impression thus caused, by making use of a
Biblical expression, and observing that we circumcised our hearts, and
not any other part of our body, having expressly abolished that rite, as
it appeared to us to be an emblem of the Jewish creed.
I also told them that if they thought that circumcision was a privilege
and an emblem of Islám, they were greatly mistaken, as many of the pagan
tribes around them, whom they treated with so much contempt, practised
this rite. This latter observation especially made a great impression
upon them; and they did not fail to remark that I always knew how to
parry any attack made against my creed. But, in other respects, I was
very cautious in avoiding any dispute, and I was extremely lucky in not
having anything to do with an arrogant relative of the Sheikh, of the
name of ʿAbd e’ Rahmán Weled Síd, who had lately come from Ázawád to
stay some time with his uncle, and obtain from him some present.
With the small presents which I made to each of the Tarabanása, I got on
very well with them; but as for their women, who, as was always the case
at these encampments, came in the evening to have a look at me, and, if
possible, to obtain a small present, I left them without the least
acknowledgment. Among the whole tribe I did not observe one
distinguished in any manner by her beauty or becoming manners.
The chief behaved so inhospitably that my companions were almost starved
to death, and I had to treat several of them; but, in acknowledgment, I
received some useful information.[25]
[Sidenote: Tuesday, April 25th.]
At length we left this uncomfortable and unhealthy camping-ground, and
had some difficulty in turning round the swamp which is here formed, and
further on in traversing a dense forest which almost precluded any
progress. Having then passed along a rising sandy ground, we had again
to cross a most difficult swampy tract, overgrown with dense forest,
which at times obliged us to ascend the high sandy downs that bordered
the great river on our right, and afforded a splendid view over the
surrounding scenery.
Gradually we emerged from the dense forest upon the green border of a
backwater which stretched out behind the sandy downs, which were
enlivened by cattle. Marching along this low verdant ground, we reached
a place called Taútilt at eleven o’clock. Here Wóghda, the father-in-law
of Wóghdugu, had just pitched his tents, and part of his luggage was, at
the moment of our arrival, being carried over from the island of Kóra,
where the chief Sául had encamped, and the shores of which were
enlivened by numerous herds of horned cattle.
Such is the remarkable mode of life adopted by these southern sections
of the mysterious veiled rovers of the desert. Totally metamorphosed as
they are by the character of the new region of which they have taken
possession, they wander about and remove their encampments from one
island to the other, and from one shore to the other, swimming their
cattle across the river. They have almost renounced the use of the
camel, that hardy animal, which afforded their only means of existence
in those desert regions which had formerly been their home.
It was a highly interesting camping-ground. This branch of the river,
which was about two hundred yards broad, and at present from six to
eight feet deep, was enlivened by several boats, together with a good
number of cattle, apparently rather averse to entering the water, which
in summer usually dries up; the Tawárek busily arranging their little
property and pitching their tents, or erecting their little boothlike
huts of matting; then behind us the dense forest, closely enveloped by
climbing plants. The principal branch of the river is from two to three
miles distant.
We had scarcely arrived, when the cheerful little Wóghda started from
his tent with a sudden bound, worthy of a public exhibition, in order to
receive his friend the Sheikh El Bakáy. We encamped in the shade of the
large trees, close to the border of the water, where we were soon
visited by several Songhay people, who inhabit a small hamlet on the
island of Kóra, where they cultivate tobacco. This article constituted
in former times the chief branch of cultivation all along the river, but
at present, since the conquest of the country by the Fúlbe, it has
become a contraband article, so that the people from Timbúktu come
stealthily hither, in order to buy from these people their produce with
cotton strips or tári.
This chief, Wóghda, had been present, when quite a boy, at the attack
which the Igwádaren at Égedesh made upon Mungo Park, whom all the old
men along the river know very well, from his large strange-looking boat,
with his white sail, his long coat, his straw hat, and large gloves. He
had stopped at Bámba in order to buy fowls, of which he appears to have
endeavoured to obtain a supply at every large place along the river.
Wóghda further asserted that it was on this occasion that the Tawárek
killed two of the Christians in the boat; but this seems to be a
mistake, as it appears evident that two of the four valiant men, who,
solitary and abandoned, in their boat, like a little fortress, navigated
this river for so many hundred miles in the midst of these hostile
tribes, were killed much lower down.
The people have plenty of asses, and a sword-blade of the commonest
German or Solingen manufacture fetches every where two of these animals,
which are sold for at least 6000 shells each in the town. But the more
conscientious Arabs do not trade with the Tawárek, whose property they
well know, for the greatest part, to be “harám,” or forbidden, because
taken by violent means.
It had been announced that we were to start in the afternoon, but there
was no reason for hurrying our departure, and we quietly encamped here
for the night, when we were visited by a great number of the Welád
Molúk, whose encampment was at no great distance from ours. They were
short, thick-set men, with fair complexions, and expressive
prepossessing features, but some of them were suffering dreadfully from
a disgusting disease, which they attributed to the bad quality of the
water. One or two of them, at least, had their nose and part of their
face entirely eaten away by cancers, and formed altogether a horrible
spectacle.
Much more agreeable was a visit which I received from the Tawárek chief,
Sául, the leader of the Kél-Támuláit, a very stately personage, who
remained the greater part of the night with us, engaged in animated
conversation with the Sheikh. The following morning, while we were
arranging our luggage, he, and another chief of the name of Khasíb, came
to pay me their compliments, and sat for a long time near me, in order
to observe my habits.
At length we were again on our march, following the windings of the
river, which at times spread out to a fine sheet of water, but at others
became hid behind sandy downs. On our left we had a well-wooded country,
now and then changing into a low swampy ground, and enlivened by guinea-
fowls. In this place we met a fine tall Tárki, mounted upon one of the
highest “mehára” I had ever seen. It was Wóghdugu, the most valiant of
all the southern Tawárek, Awelímmiden, Igwádaren, and Tademékket taken
together, and a sincere and faithful friend of the Sheikh El Bakáy. He
was a fine, tall, broad-shouldered man, of six feet four or five inches,
and evidently possessing immense muscular strength, although he was by
no means fat at the time, and even pretended not to be in the enjoyment
of good health.
Numerous deeds of valour are related of this man, which remind one of
the best age of European or Arab chivalry. He is said, at the time when
the Tawárek conquered the town of Gúndam from the Fúlbe, to have jumped
from his horse upon the wall of that place, and catching upon his shield
the spears of all the enemy who were posted there, to have opened a way
for his comrades. A few days before, he had been surprised, when quite
alone, by a party of from ten to twelve of his private enemies, the
followers of E’ Téni, but he succeeded in defending himself against
them, and catching upon his shield all their iron spears, he reached the
river, and made good his retreat in a boat.
Led on by this interesting man, and by a brother of his of the name of
Mohammed, we soon reached a place named Izéberen, so called from two
sandy downs rising from a flat shore, and at times entirely insulated.
Inland, a large swampy backwater leaves only a narrow neck of land dry.
[Footnote 25: A complete list of all the tribes and sections of the
Ímóshagh or Tawárek will be given in Appendix II. Here I will
communicate the family relations of these chiefs of the Igwádaren, which
are of importance for understanding clearly the political state of
things in this part of the Niger, and which may be of some use to any
future expedition. First, Ákhbi, the principal chief of this tribe, is a
son of Sálem, son of Hemme, son of Akhéum. His rival is Sadáktu, the
nephew of Simsim, who is a son of El Ámmer (the name of Sadáktu’s father
I do not know), son of Walaswaríslar, son of Akhéum. Associated with
Ákhbi is El Wóghdugu, a chief of a section of the Tarabanása, a very
chivalrous man, and a great friend of the Sheikh El Bakáy, and son of Ég
el Henne, son of Mansúr; El Wóghdugu’s brothers are Míni, Mohammed,
Aníti, and Lubéd. Another chief of the Tarabanása, and a deadly enemy of
El Wóghdugu, although allied with Ákhbi, is E’ Téni son of Agánte, son
of Kháwi, son of Mansúr, son of Ag e’ Saʿade, son of Awédha. E’ Téni’s
sons are: Umbúnge, Imbékke or Bába, Asátil, and Innósara; sons of a
brother of E’ Téni are: Babaye and Bubákkeri. Another great man related
to E’ Téni is Úgast, son of Shét, son of Kháwi.]
CHAP. LXXIV.
RETROGRADE MOVEMENT TOWARDS TIMBÚKTU.
The locality of Izéberen, where we had encamped, was not at all
inviting, as it was but scantily provided with trees. Here we gave up
our journey eastward, and again commenced our retrograde movement
towards Timbúktu. I was now filled with the saddest forebodings; for
after three or four days spent in vain dispute between the Sheikh and
Ákhbi, the chief of the Igwádaren, who was encamped here, the latter
persisted in his rebellious conduct against his liege lord Alkúttabu;
and, instead of restoring what he had taken from the tribes placed under
the protection of the latter, he made up his mind to follow the
instigations of the Sheikh’s enemy and rival, Hammádi, and to throw
himself into the arms of the Fúlbe and of the chief of Hamda-Alláhi. He
thus caused an immense disturbance in this whole region; and in fact a
bloody war broke out soon after my safe departure.
The encampment at Izéberen, to which this sad remembrance attaches, was
tolerably enlivened with some interesting people, including as well some
kinsmen of Ákhbi, as more especially the sons of Ég el Henne, Wóghdugu,
and his brethren, Mohammed, Aníti, and Míni, all of whom are of a very
cheerful disposition, and (as far as it is possible for a Tárki to be
so) even amiable men. Among the former there was a boy named Kúngu,
whose arrogance at first was a little troublesome, but eventually he
became one of my best friends, and even now occupies a foremost place in
my remembrance. He was a nephew of Ákhbi’s, and his father had been
distinguished for his valour and warlike enterprise, but had been killed
in battle at an early age, like most of the kinsfolk of this chief, so
that the boy was brought up and educated by his mother, Tatináta, who
was a daughter of Áwáb, the chief of the Tademékket whom I have
repeatedly mentioned on former occasions.
Ákhbi himself was a man of about forty years of age, good-looking, but
of an overbearing character. His father, Sálem, who had died a few
months before at a very advanced age, had been distinguished by his
intelligence, while Ákhbi, as soon as he acceded to power, had broken
his allegiance to his liege lord, and entered into open hostilities with
him. He had allowed his own small tribe, which scarcely numbered more
than two hundred fighting men, to be divided into two hostile
encampments, and in consequence of that feud had sustained a very heavy
loss amongst his own followers. His quarrel with Alkúttabu was evidently
a consequence of the intrigues of the Fúlbe and Hammádi, who, seeing
that the political power of the Sheikh El Bakáy was based upon his
friendship with the chief of the Awelímmiden, used all his endeavours to
raise up an adversary to the latter; and the progress of this struggle,
of which I did not see the end, may have been productive of great
changes in the political relations of Timbúktu.
The endeavour to preserve the unity of the whole tribe of the
Awelímmiden, which my protector had sincerely at heart, and thus to keep
up the friendly relation of this tribe with that of the Igwádaren,
induced him to postpone my interests, and to return once more westward,
in order to exert his utmost to settle this serious affair. For the very
tribe of the Igwádaren, from the first, when they were settled in
Ázawád, had been the protectors of the Kunta, the tribe to which the
family of Mukhtár belonged, and had especially defended them against the
hostilities of the Ígelád, by whose subjection the former had founded
their power. El Bakáy could not but see with the most heartfelt sorrow
his former supporters likely to become the auxiliaries of his enemies;
and his brother, Sídi Mohammed, whom he had left to fill his place in
Timbúktu during his absence, had sent an express messenger from the
town, requesting him to come, in order that he might consult with him
upon the state of affairs.
As for myself, being anxious about my own interest, and fearing even for
my life, which I was convinced was seriously threatened by another
return towards Timbúktu, I employed every means in my power to persuade
my friend to allow me to pursue my journey eastward, in the company of
those pupils and followers of his whom he had promised to send along
with me. But he would not consent to this, and I felt extremely dejected
at the time, and could not but regard this retrograde journey to
Timbúktu as a most unfortunate event.
Just at this time the news was brought, by way of Ghadámes, of the
French having completely vanquished the Shaamba, and made an expedition
to Wárgelá and Metlíli. In consequence of this report, the fear of the
progress of these foreign and hated intruders into the interior of these
regions became very general, and caused suspicion to attach to me, as
these people could not but think that my journey to their country had
some connection with the expedition of the French. But, taking all the
circumstances into account, I found afterwards that my friend was
altogether right in postponing for the time my journey eastward.
[Sidenote: Sunday, April 30th.]
This was the sad day when, with the most gloomy forebodings, I began my
return journey towards the west. There had been the most evident signs
of the approach of the rainy season, which in the zone further to the
south had already set in, when, after so many reiterated delays, I was
obliged once more to return towards that very place which I had felt so
happy in having at length left behind me.
My protector was well aware of the state of my feelings, and while the
people were loading the camels he came to me, and once more excused
himself on account of this retrograde movement. There were, besides
myself, some Arabs of the tribe of Gwanín, who wanted to go on to
Ghérgo, in order to buy tobacco, and who now likewise were obliged to
return once more to the westward, as they had no guarantee for their
security in making the journey alone.
The splendid river along the banks of which lay our road, and which here
was about half a mile across, afforded the only consolation in my
cheerless mood. The junction of the two branches, as seen from this
spot, presented a very fine spectacle. The gerredh trees also, which
were in full blossom, attracted my attention.
Keeping a little nearer to the sandy downs, we soon reached the place of
our former encampment in Taútilt. Having then passed along the small
backwater of Barkánge, the volume of which had greatly decreased in
these few days, we encamped about four miles beyond, in the open swampy
ground which we had had such difficulty in crossing on our outward
journey. It is called Erásar. In this low ground, between two swamps and
about 800 yards from the bank of the river, without the shade of the
smallest tree, the Igwádaren had encamped. It was owing to these swampy
sites that I was afflicted with those severe rheumatic pains, from which
I afterwards suffered so much in Bórnu, and which I occasionally feel
even now.
The place was the more disagreeable, as we remained here the three
following days, El Bakáy endeavouring all the time to persuade the chief
Ákhbi to restore the property which he had taken from the subjects of
his liege lord. I was in the mean time, anxious to keep up a friendly
intercourse with the people with whom I was thus brought into contact,
although most of the Igwádaren had already gone on in advance to their
new retreat, and at that time were collected at Ernésse; while the
straightforward and fearless chief Wóghdugu, and his friend Shamuwél,
were still behind. I took a great interest in the name of the latter;
for I thought that the names of Shamuwél, Sául, and Daniél—all being of
frequent occurrence among this tribe, while, as far as I am aware, none
of them is found among the Arabs,—tend to confirm the closer relation
which these Berbers keep up with the Canaanitic tribes than with the
Arabs. There was, in particular, a man of the name of Sáma, who was very
friendly with me. On reading with him some writing in “Tefínaghen,” or
the native Berber character, I became aware that this word signifies
nothing more than tokens or alphabet. For as soon as the people beheld
my books, and observed that they all consisted of letters, they
exclaimed repeatedly, “Tefínaghen—ay—Tefínaghen!” and my little friend
Kúngu, who had just learned the Arabic alphabet, was very anxious to
know something about the value of the letters. I here also had proof of
the great dislike which the Tawárek have to the name of their father
being mentioned, for when the little Haibálla, the companion of the son
of the Sheikh, mentioned the death of Kúngu’s father, the little fellow
flew into a great rage, and was ready to kill him on the spot.
I received, besides, a great deal of information from a young man who
had lately come from the north, in order to study under the Sheikh. He
belonged to the Welád Yoʿaza, a section of the tribe of the Méshedúf,
which originally appears to have been of pure Berber extraction, being
identical with the celebrated tribe of the Masúfa, but who, at present,
have become Arabicised. He was evidently a man of a good family; but
being now rather scantily supplied with food, he took refuge with me, in
order to enjoy my hospitality. On this occasion I learned from him a
great deal with regard to some districts of the desert, with which I had
been unacquainted.
In the same encampment, we received full confirmation of the news with
regard to the progress of the French towards the south, and of their
having taken possession of Wárgelá. The excitement produced in
consequence was very great, and made my situation extremely difficult
and dangerous. The Sheikh El Bakáy came twice in the same afternoon to
me, expressing his intention of uniting the strength of the Tawátíye and
the Awelímmiden in a common attack upon the French. But I endeavoured to
show him the absurdity of such a proceeding, telling him that they
themselves would gain nothing by such inconsiderate conduct, and would
only furnish a fresh pretext to the French for penetrating farther into
the interior. Moreover, I gave it as my opinion, that the latter, unless
instigated, would not undertake such a thing as a military expedition to
these distant regions, but would endeavour to open commercial
intercourse with them in a peaceful manner. There the matter stopped for
the moment.
[Sidenote: Thursday, May 4th.]
All the exertions of the Sheikh to persuade Ákhbi to return the property
which he had taken by force from the tribes placed under the protection
of the Awelímmiden being in vain, the latter broke up his encampment, in
order to pursue his journey westward in search of new protectors and
allies. To prevent the mischief which might result from this course, my
friend followed, and I was obliged reluctantly to accompany him. The
river had fallen considerably since I had last visited this district,
and the scanty foliage of the lower part of the trees in the swampy
tract which we traversed in the beginning of our march, bore evident
testimony to the higher state of the water some time before.
Leaving then our former camping-ground in Tens-aróri on one side, we
encamped after a march of a little more than six miles, on ground which
was still so extremely damp that almost all my luggage was spoiled,
while it likewise exercised a most unfavourable effect upon my health.
We had previously had evident signs of the approach of the rainy season;
but, to-day, we had the first regular shower accompanied by a
thunderstorm, and rain fell round about us in a much more considerable
quantity. The Tawárek were well aware that this was the real beginning
of the rainy season, giving vent to their feelings in the words “ákase
yúse”—“the rainy season has set in;” but my Arab companions, who
repeatedly assured me that long before the setting in of the rainy
season I should certainly reach Sókoto, would not acknowledge this as a
regular rain, but qualified it as quite an exceptional phenomenon
connected with the setting of the “Pleiads,” and calling it in sequence,
“mághreb el thrayá.”
There was a great dread of lions in our encampment. I especially was
warned to be on my guard, as my camping-ground, which I had surrounded
with a fence, closely approached a jungle of rank grass; but we passed
the night unmolested.
[Sidenote: Friday, May 5th.]
Although I had been promised that we should certainly not pass this
place on our return westward, nevertheless, in the morning the order was
suddenly given to decamp; and on we went, Ákhbi in the van and we in the
rear, passing many small temporary encampments of the Igwádaren, who
were exiling themselves from their own country. Having thus made a short
march of about four miles, through a country now rising in sandy downs,
covered with siwák and dúm-bush, at other times spreading out in low
swampy meadow-grounds, and leaving Índikuway on our left, we encamped
again in the midst of a swamp, at a short distance from the bank of the
river. Fortunately, there was some rising ground, opening a fine view
over the river, which here formed an arm of about 600 yards in breadth,
while the opposite shore of Áribínda exhibited a very pleasant
background. Cautiously I pitched my tent as high as possible, with the
door looking towards the river, in order to console myself with the
aspect of the stream. A beautiful jéja or caoutchouc tree, here called
énderen, which I scarcely remember to have seen anywhere else in the
whole of this district, gave life and animation to the encampment. A few
miles towards the west, the high sandy downs of Úle Tehárge formed also
an object of great interest.
It was extremely fortunate that the ground of this encampment did not
present such a uniform level as in our last day’s ámazágh, for in the
afternoon we were visited by a violent tempest, which threw back the
fence that we had erected around our camping-ground, upon ourselves and
our horses, and threatened to tear the tent to pieces: then, having made
the round of the whole horizon, it returned once more from the north and
discharged itself in a terrific shower, which lasted more than two
hours, and changed the whole of the lower part of the plain into a large
lake.
This thunderstorm afforded evident proofs of the full power of the rainy
season; and as I had not yet even begun my long journey eastward,
through districts so full of large rivers and of swampy valleys, my
feelings may be more easily imagined than described. I felt very
dissatisfied with the Sheikh El Bakáy, and he, on his part, was well
aware of it. His own trustworthy and amiable character inspired me with
the confidence that I should at length get safely out of all my trouble;
but an immense amount of Job-like patience was required, for we staid in
this encampment the five following days.
But we had a little intercourse with some remarkable persons which gave
me some occupation. The most interesting of the passers by were three
noble ladies of the tribe of the Kél-hekíkan, well mounted on camels in
an open cage, or jakhfa, of rather simple structure, with the exception
of the rich ornament on the head of the animal, as is represented in the
accompanying woodcut. But the ladies themselves afforded an interesting
sight, being well formed, of rather full proportions, though very
plainly dressed. Then the whole of the Igwádaren, male and female,
passed by close to my tent. There were, besides, the Kél-terárart and
the Kél-tamuláit, or, as the Arabs call them, Áhel e’ Sául; and I had a
long conversation with a troop of eight horsemen of the latter, who, in
the evening, came to my tent in order to pay their respects to me. I
reciprocated fully their protestations of friendship, and requested one
of the two kinsmen of the chief Sául, who were among this troop, to
accompany me on my journey eastward, promising to see him safe to Mekka.
But, although he greatly valued my offer, he was afraid of the Aréwan or
Kél-gerés, and of the inhabitants of Áír.
[Illustration]
There was a great congregation of different chiefs with the Sheikh El
Bakáy, and he flattered himself that he had made peace between
inveterate enemies, such as E’ Téni and Wóghdugu; but the sequel showed
that he was greatly mistaken, for these petty tribes cannot remain quiet
for a moment. Great numbers of the Shémman-Ámmas were hovering round us,
all of them begging for food. But my spirits were too much embittered to
exercise great hospitality from the small stock of my provisions, which
were fast dwindling away. Indeed, the stores which I had laid in, in the
hope that they would last me until I reached Say, were almost consumed,
and I was very glad to obtain a small supply of milk, which I usually
bought with looking-glasses, or rather rewarded the gifts of the people
by the acknowledgment of such a present. But these people were really
very miserably off, and almost in a starving condition, all their
property having been taken from them. They informed me that the
Igwádaren had plundered twelve villages along the Eghírrëu, among
others, those of Bámba, Égedesh, Aslíman, and Zómgoy.
The river was enlivened the whole day long with boats going up and down,
and some of the people asserted that these boats belonged to the Fúlbe,
who were looking out for an opportunity of striking a blow. The whole
world seemed to be in a state of revolution. The news from the north of
the advance of the French, the particulars of which, of course, could
not but become greatly exaggerated, as the report was carried from tribe
to tribe, excited my friend greatly, and the several letters, written by
the people of Tawát, who were resident in Timbúktu, having reference to
the same event, with which the messenger whom he had sent to that place
returned, did not fail to increase his anxiety.
All these people seemed to be inspired with the same fear, that the
French might without any further delay march from el Goléa, which they
were said to have occupied, upon Timbúktu, or at least upon Tawát. On
the whole it was very fortunate indeed that I was not in the town at
this conjuncture, as in the first excitement these very people from
Tawát, who previously had taken me under their especial protection, and
defended me repeatedly, would have contributed to my ruin, as, from
their general prejudice against a Christian, they lost all distinction
between English and French, and represented me as a spy whose
proceedings were connected with that expedition from the north.
They now urgently requested the Sheikh to write a letter to the whole
community of Tawát, and to stimulate them to make an attack upon Wárgelá
conjointly with the Hogár and Ázgar; but I did all in my power to
prevent him from acceding to such a proposal, although he thought that I
was greatly underrating the military strength of the people of Tawát.
However, although I succeeded in preventing such a bold stroke of
policy, I could not prevent his writing a letter to the French, in which
he interdicted them from penetrating further into the interior, or
entering the desert, under any pretext whatever, except as single
travellers. He also wanted me to write immediately to Tripoli, to
request that an Englishman should go as consul to Tawát; but I told him
that this was not so easily done, and that he must first be able to
offer full guarantee that the agent should be respected.
In my opinion it would be better if the French would leave the
inhabitants of Tawát to themselves, merely obliging them to respect
Europeans, and keep open the road to the interior; but although at that
time I was not fully aware of the intimate alliance which had been
entered into between the French and the English, I was persuaded that
the latter neither could nor would protect the people of Tawát against
any aggressive policy of the French, except by peaceable means, as Tawát
is pre-eminently situated within the range of their own commerce. If
both the English and French could agree on a certain line of policy with
regard to the tribes of the interior, those extensive regions might, I
think, be easily opened to peaceful intercourse. Be this as it may,
under the pressure of circumstances, I found myself obliged to affix my
name to the letter written by the Sheikh, as having been present at the
time, and candour imposed upon me the duty of not signing a wrong name.
All this excitement, which was disagreeable enough, had, however, one
great advantage for me, as I was now informed that letters had reached
my address, and that I should have them; but I was astonished to hear
that these letters had arrived in Ázawád some months previously. I
expostulated very strongly with my friend upon this circumstance,
telling him that if they wanted friendship and “imána,” or security of
intercourse with us, they ought to be far more strict in observing the
conditions consequent upon such a relation. I then received the promise
that I should have the letters in a few days.
[Sidenote: Wednesday, May 10th.]
Our hosts the Kél-gógi removed their encampment, and we followed them,
although my protector had repeatedly assured me that in our retrograde
movement we should certainly not have to pass the fine caoutchouc-tree
that adorned our encampment. Leaving the high sandy downs of Úle-
Tehárge, on the banks of the river, we kept around the extensive swampy
meadow-ground which spreads out behind them, several small encampments
of the wandering Tawárek enlivening the green border of the swamp.
Crossing, then, some rising ground beyond the reach of the wide expanse
of shallow backwaters connected with the river, we came to the well-
known creek of Amalélle, and followed its northerly shore till we
reached its source or head, where our friend Ákhbi had taken up his
encampment in the midst of a swampy meadow-ground, which afforded rich
pasture to his numerous herds of cattle; for, as I have had occasion
repeatedly to state, the Tawárek think nothing of encamping in the midst
of a swamp.
As for ourselves, we were obliged to look out for some better-protected
and drier spot, and therefore ascended the sandy downs, which rise to a
considerable elevation, and are well adorned with talha-trees and siwák,
or _Capparis sodata_. Having pitched my tent in the midst of an old
fence, or zeríba, I stretched myself out in the cool shade, and
forgetting for a moment the unpleasant character of my situation,
enjoyed the interesting scenery of the landscape, which was highly
characteristic of the labyrinth of backwaters and creeks which are
connected with this large river of Western Central Africa.
At the foot of the downs was the encampment of our friends the Tawárek,
with its larger and smaller leathern tents, some of them open and
presenting the interior of these simple movable dwellings; beyond, the
swampy creek, enlivened by a numerous herd of cattle half-immersed in
the water; then a dense border of vegetation, and beyond in the
distance, the white sandy downs of Ernésse, with a small strip of the
river. I made a sketch of this pleasant and animated locality, which is
represented in the plate opposite. The scenery was particularly
beautiful in the moonlight when I ascended the ridge of the downs, which
rise to about 150 feet in height. In the evening I received a little
milk from the wife of one of the chiefs of the Kél-gógi of the name of
Lámmege, who was a good-looking woman, and to whom I made a present of a
looking-glass and a few needles in return. The Tawárek, while they are
fond of their wives, and almost entirely abstain from polygamy, are not
at all jealous; and the degree of liberty which the women enjoy is
astonishing; but, according to all that I have heard, instances of
faithlessness are very rare among the nobler tribes. Among the degraded
sections, however, and especially among the Kél e’ Súk, female chastity
appears to be less highly esteemed, as we find to be the case also among
many Berber tribes at the time when El Bekrí wrote his interesting
account of Africa.[26]
[Illustration: Drawn by J. M. Bernatz, from a Sketch by Dr. Barth.
M. & N. Hanhart, lith. et impt.
AMMALÉLLE.
May 10th, 1854.]
Meanwhile my good and benevolent protector was in a most unpleasant
dilemma, between his regard for his own interest and his respect for
myself. He severely rebuked the Tárki chief for having disturbed the
friendly relation which had formerly existed between himself and me; for
since our retrograde movement, in order to incite my friend to a greater
degree of energy, I never went to his tent, although he repeatedly paid
me a visit. At length, after mature consideration, the Sheikh had
decided that I, together with the greater part of his followers, should
go to Ernésse, there to await his return, while he himself intended to
approach still nearer to Timbúktu, although he affirmed that he would
not enter the town under any condition.
Thus we separated the next morning, and I took leave of the friends whom
I had made among the tribe of the Igwádaren. These people were leaving
their former homes and their former allies, in order to seek new
dwelling-places and new friends. There was especially, the little Kúngu,
who, early in the morning, came on his white horse to bid me farewell.
We had become very good friends, and he used to call daily to talk with
me about distant countries, and the different varieties of nations as
far as he had any idea of such things. He was an intelligent and
chivalrous lad, and with his long black hair, his large expressive eyes,
and his melancholy turn of mind, I liked him much. When I told him that
he would yet become one of the great chiefs of the Tawárek, and a
celebrated warrior, he expressed his fear that it would be his destiny
to die young like his brothers, who had all fallen in battle at an early
age; but I consoled him, and promised that if any friend of mine should
visit these regions after me, I would not fail to send him a present for
himself. He regretted having left the neighbourhood of Bámba, which he
extolled very highly on account of its fine trees and rich pasture-
grounds; but he spoke enthusiastically of the Ráfar-n-áman, or, as the
Arabs call it, the Rás el má, with the rich grassy backwaters and creeks
which surround it, especially the valley called Tisórmaten, the
reminiscences of which filled his boyish mind with the highest delight.
Thus I took leave of this young Tárki lad, after having given him such
little presents as I could spare. Swinging himself upon his horse by
means of his iron spear, he rode off with a martial air, probably never
to hear of me again. I took the opposite direction, along the shore of
the creek Amalélle, accompanied by a guide whom Áhmed el Wadáwi had
brought from Ernésse, and followed by Mohammed ben Khottár the Sheikh’s
nephew, Sídi-Mohammed the Sheikh’s son, and almost the whole of his
followers. However, the company of all these people did not inspire me
with so much confidence that my friend and protector would not tarry
long behind, as the fact of the presence of his favourite female cook
Díko who accompanied us, and whose services my friend could scarcely
dispense with; and I thus agreed in the opinion of his confidential
pupil Mohammed el Ámín, who, knowing well the character of his teacher,
disputed with energy with those amongst my companions who thought that
the Sheikh would send us word to join him in the town.
I therefore cheerfully enjoyed once more the very peculiar character of
this river district, with its many creeks, small necks of land, and
extensive swamps. Since we had last visited this place the waters had
retired considerably, and the extensive swampy lowlands between
Temáharót and Ernésse had become quite dry, so that we had to cross only
a narrow channel-like strip of water. Following then the sandy downs, we
soon reached the well known encampment of the Kél-n-nokúnder, where I
was hospitably entertained with a bowl of ghussub water. I was disposed
to enjoy in privacy the view over the river, while lying in the shade of
a siwák, but the number of Tawárek who were passing by did not allow me
much leisure, for the tents of Sául, as well as those of El Wóghdugu,
were at a short distance. But these people, conscious of their having
deserved punishment at the hand of their liege lord, were frightened
away by the rising of a simúm, as it is popularly believed in the
country that this wind is the sign of the approach of the great army, or
tábu, of the Awelímmiden, and they all started off the next morning.
The river, which is here very broad, forms a large low island called
Banga-gúngu, the “hippopotamus island,” while a smaller one,
distinguished by a fine tamarind tree, is called Búre. I endeavoured in
the afternoon to reach the bank of the river itself; but it is beset
with a peculiar kind of grass of great height, armed with such offensive
bristles that it is almost impossible to penetrate through it. In the
latter part of the cold and during the hot season, a path leads along
this low grassy shore, but, during some months of the year, the water
reaches the very downs. It is a fine spot for an encampment, the air
being good. But the whole site consists only of a narrow sandy ridge,
backed towards the north by an extensive swamp, the border of which is
girt with the richest profusion of vegetation, interwoven with creeping
plants, and interspersed with dúm-bush. This place is called “úggada,”
and forms a haunt for numbers of wild beasts, especially lions, and the
inhabitants gave an animated description of a nocturnal combat which,
two days previously, had raged between two lions on account of a
lioness.
It had been decided that we should await here the return of the Sheikh;
but, after we had passed the following day in this place, our friends
the Kél-n-nokúnder, already satisfied with the honour of entertaining so
many guests for one day, endeavoured to escape from our hands, and,
without having given us the slightest warning, on the morning of
Saturday suddenly removed their encampment. Fortunately they went
eastward, in which direction I would have followed them to the end of
the world. Thus my companions, the télamíd, rushed after them like
hungry vultures after their prey. I had my things packed in a moment,
and we followed them along the same narrow neck of downs on which our
route had lain in coming from Amalélle; but, instead of traversing the
swamp by the ford northward, we kept along it towards the east, where
the downs gradually decrease in height, being overgrown with colocynths,
and, further on, with túrsha, or _Asclepias gigantea_, and the blue
_Crucifera_ or daman-kádda. Further on they cease entirely, and give way
to a low shore, which, during the highest state of the inundation, forms
a connection between the river and the swampy background stretching out
behind the downs.
Here, where the river takes a fine sweep to the south-east, and forms
several islands, was situated in former times a town of the name of
Belesáro, but, at present, nothing but groups of a beautiful species of
wild fig-tree, called here duwé, mark this spot as the former scene of
human industry.
Crossing then a low swampy ground, overgrown with rich býrgu and rank
reed grass, we reached the high sandy downs of Úle-Tehárge, which had
already attracted my attention from our encampment in Tehárge. On the
highest part of these downs the Kél-n-nokúnder chose the place for their
new encampment, and I fixed upon a former fence, wherein I pitched my
tent, which from this elevated position was visible over a great part of
the river. But my young friend, the Sheikh’s nephew, imbued with the
superstitious prejudices of his mother, always greatly objected to my
using the former dwelling-places of other people, as if they were
haunted by spirits.
It was a beautiful camping-ground, elevated about 150 feet above the
surface of the river, over which it afforded a magnificent prospect, the
river here forming a very noble sheet of water. It is asserted, however,
that in summer it is fordable at the place called Énsowéd. A little
beyond the end of the downs, where it formed another reach towards the
south, the river presented the appearance of an extensive lake. Nearer
the opposite shore a low grassy island called Rábara stretched out, and
another narrow strip of ground called Wáraka was separated from the
shore, on our side, by a narrow channel, and overgrown with the finest
býrgu. Towards the south, the steep sandy downs were bordered by a strip
of rich vegetation, behind which a green swampy plain stretched out,
intersected by an open channel, which separated us from the main, where
another village of the Kél-n-nokúnder was lying, the barking of whose
dogs was distinctly heard.
The small creek which separated the island of Wáraka from our shore was
full of crocodiles, some of which measured as much as eighteen feet, the
greatest length which I have ever seen this animal attain in Central
Africa; and swimming just below the surface of the water, with the head
occasionally peeping forth, they greatly threatened the security of the
cattle, who were grazing on the fine rank grass growing on the border of
the creek. In the course of the day these voracious and most dangerous
animals succeeded in seizing two cows belonging to our hosts, and
inflicted a very severe wound upon a man who was busy cutting grass for
my horses.
This man had attached himself to my party in order to return to Háusa,
which was originally his home. But there was a great difference of
opinion as to whether he was at liberty to go, although he was a
liberated slave, and I was given to understand that his company might
involve me in disputes with his former masters; for, in general, even
liberated slaves are supposed to observe some sort of duty to their
former employers. Nevertheless, I had allowed him to stay, but was now
obliged to send him back to Timbúktu, as almost the whole of his foot
had been carried away by the monster, so that he was entirely unfit for
the journey, and required immediate relief.
The view of the river was the more interesting, as a strong north-east
wind, or, as the Tawárek say, “erífe,” ruffled its surface so
considerably, that it crested the waves with white foam, and presented a
very animated appearance, the magnificent sheet of water, the green
island and shore, and the high ridge of the wide sandy downs, forming a
most pleasing contrast.
There was, also, no lack of intercourse. Sometimes it was some fishermen
of the Songhay who solicited my hospitality in the evening; at others,
it was a troop of Tawárek horsemen, who came to see the Christian
stranger of whom they had heard so much. The most remarkable among them
were the horsemen of the Kél-tabórit, and the Kél-támuláit[27], with
whom I had a long conversation, in the course of which I endeavoured to
make them understand that the whole of this extensive region, of which
they knew only a small part, was “nothing but a large island, or gúngu”
(“gúngu ghás”), in the great salt sea, just as the island of Rábara,
opposite to us, was with regard to the Niger, or the Eghírrëu, the only
name by which this river is known to all the Berber tribes. They thus
became aware that the dominion of the sea was of some importance, as it
gave access to all these countries, whereas before they had only looked
with a sort of contempt upon people living only, as they thought, in
vessels on the sea; and they were not a little surprised when I told
them that we were able to come up this river from the sea. They likewise
had heard, and some of them perhaps had even seen, something of that
adventurous Christian who, fifty years ago, had navigated this river,
and who, even after this lapse of time, remains a mysterious and
insoluble enigma to them, as to the place from whence he so suddenly
appeared, and whither he was going.
The influence of conversation is great among these simple dwellers of
the desert, and the more we talked the more friendly became the
behaviour of my visitors, till at last they asked me why I did not marry
one of their daughters and settle among them. On the other side of the
river there were encampments of the Imedíddiren and Terféntik, and some
of the latter paid our hosts a rather abrupt visit, taking away from
them a head of cattle, so that the Sheikh’s nephew, Mohammed ben
Khottár, was obliged to cross the river in order to obtain damages from
them. The Kél-n-nokúnder, who in former times had been greatly ill-used
by the free Imóshagh, have been imbued by their protectors the Kunta
with such a feeling of independence, that they are now not inclined to
bear even the slightest injustice, and they had certainly some right to
demand that, at the very moment while they were treating so large a
party belonging to their protector, they should not themselves suffer
any violence. However, I heard to my great surprise, that they likewise
pay zekʿa to the Fúlbe, or Fullán. My friend, who had some trouble in
persuading the freebooters from beyond the river to restore the
property, represented them to me as fine tall men, kinsfolk of the
Tarabanása, but very poor. It is really surprising that a family of
peaceable men should exercise such an influence over these wild hordes,
who are continually waging war against each other, merely from their
supposed sanctity and their purity of manners.
The interesting character of the locality did not suffice, however, for
our material welfare, and my companions made serious complaints on
account of the scanty supply of food which they received from our hosts;
and for this reason they were almost as eager to hear some news of the
Sheikh as I myself.
From our former encampment in Ernésse, I had sent my servant, Mohammed
el Gatróni, into the town in order to procure me a supply of the most
necessary provisions, as my former stock was entirely consumed; and it
was fortunate, on this account, that I had saved 5000 shells, which I
was able to give him for this purpose. He now joined us again in this
place on the 14th, and, of course, every one hastened to learn what news
he had brought from the town and from the camp of the Sheikh. He had
arrived in Timbúktu a little before sunset, and, having finished,
without delay, his purchases of the articles wanted by me, immediately
hurried away to the camp of my protector; for, as soon as the news of
the arrival of my servant had got abroad in the town in conjunction with
the return of the Sheikh to his camp, the utmost excitement prevailed
amongst the townspeople, who fancied that I myself was returning, and,
in consequence, the alarm drum was beaten. My servant also informed me
that the Tawátíye themselves were greatly excited against me, as if I
had had anything to do with the proceedings of the French against
Wárgelá; and he assured me, that, if I had still been in the town, they
would have been the first to have threatened my life. He had only slept
one night in the camp, and then left early the following morning, and
therefore knew nothing about our protector’s coming, but he confirmed
the fact that there were letters for me. Fortunately, on returning, he
had been informed that we had changed our camping-ground, and finding a
guide, he had been able to join us without delay. The suníye of negro-
millet fetched at the time, in the market of Timbúktu, 4500; a large
block of salt of about 60 lb. weight, 5000; and kóla nuts, from 80 to
100 shells each. With my limited supply of means, it was fortunate that
I never became accustomed to the latter luxury.
[Footnote 26: El Bekrí, ed. de Slane, p. 182. والزنا عندهم مباح]
[Footnote 27: Two of the Kel-tabórit gave me the following list of
places from hence along the river as far as Ánsongó, and, as it contains
a few names with which I did not become acquainted in the right place,
and moreover presents various forms, I will here insert it:—Ejíji, Yó
Kaina, Karre, Gówa, Káma, Kokíshi, Bogánne, Serére, Aríbis, Anrabéra,
Ajíma, Terárwist, Kórsejáy, Tédafó, Ajáta, Aútel-mákkoren, Tekánkant,
Insámmen, Ém-n-tabórak, Asíya, Samgoy, Tághemart, Kóyaga, Taúsa, Burrum,
Tén-ézede, Há, Gógó, Borno, Bára, Enejéti, Tufádafór, Ebélbelen,
Ánsongó. At the same time I learned the localities along the road from
Ánsongó, or probably from Búre to Dóre, the chief place of Libtáko,
which is a track not unfrequently followed by the inhabitants of the
districts on the left bank of the Niger:—Inbám, Ejérar, Támbelghú,
Akhabélbel, Énkulbá, Wendu (Dóre). Akhabélbel, or Khalébleb, is the name
of a large lake or backwater, which is also touched at in going from
Gógó to Dóre, and which seems to deserve the full attention of European
explorers.]
CHAP. LXXV.
FINAL AND REAL START. — CREEKS ON THE NORTHERN BANKS OF THE NIGER. —
GHÉRGHO. — BAMBA.
[Sidenote: Wednesday, May 17th.]
About noon the whole encampment was thrown into a state of the greatest
excitement, by the arrival of two of the Sheikh’s followers, who
informed us that our friend had not only left the camp, but had even
passed us, keeping along the northern border of the swamp which
stretched behind our camping-ground. All was joy and excitement, and in
an instant my tent was struck, and my luggage arranged on the backs of
the camels. But we had to take a very roundabout way to get out of this
place, surrounded and insulated as it was by deep swamps, for with our
horses and camels, together with our heavy luggage, we could not think
of crossing the creek which entirely cuts off the downs of Úle-Tehárge.
We were thus obliged to return all the way to Belesáro, almost as far as
our previous fording-place between Amalélle and Ernésse. Here, cutting
through the swampy plain (which at present at this spot was for the
greater part dry), along the localities called Tín-éggedád, and further
on Oráken, we at length, having gained firm ground, were able to change
our direction to the east along Elíggedúf and Ewábe. We had just marched
three hours, when we found ourselves opposite our encampment on the
downs, separated from them by the swampy ground of about half a mile in
extent.
Uncertain as to the direction which our friend had taken, we now began
to rove about, here and there, in search of him; but there was no
inducement to tarry long, as, by the breaking up of a great number of
encampments of the Tawárek, an innumerable host of small flies had been
left in this district without occupation and sustenance, and thus left
destitute of their usual food greedily attacked ourselves. Leaving then
behind us the low downs, which were thickly covered with dúm-bush, the
resort of a numerous host of guinea fowl, we entered again low swampy
ground, and at length, after having traversed a thickly wooded district,
ascertained the spot whither the Sheikh had betaken himself, which was
at a place called Ákale, the eminence on the bank of the river being
called Ém-aláwen. But, when we at length reached it, we found the holy
man sleeping in the shade of a siwák, or _Capparis_, and the noise of
our horses, as we came galloping along, was not sufficient to awaken him
from his deep slumber. Such was the mild and inoffensive character of
this man, in the midst of these warlike and lawless hordes.
Waiting till my protector should rise from his peaceful slumber, I sat
down in the shade of a rich siwák, enjoying the faint prospect of my
journey home, now opening before me.
At length my friend awoke, and I went to him. He received me with a
gentle smile, telling me that he was now ready to conduct me on my
journey without any further delay or obstruction, and handing me at the
same time a parcel of letters and papers. There were copies of two
letters from Lord John Russell, of the 19th February 1853; one from Lord
Clarendon, of the 24th of the same month; a letter from Chevalier
Bunsen; another from Colonel Hermann; and two from Her Majesty’s agent
in Fezzán. There were no other letters, either from home or from any of
my friends; but there were, besides, ten Galignanis, and a number of the
Athenæum, of the 19th March 1853.
I can scarcely describe the intense delight I felt at hearing again from
Europe, but still more satisfactory to me was the general letter of Lord
John Russell, which expressed the warmest interest in my proceedings.
The other letters chiefly concerned the sending out of Dr. Vogel and his
companions, which opened to me the prospect of finding some European
society in Bórnu, if I should succeed in reaching my African head-
quarters in safety. But of the expedition to the Tsadda or Bénuwé, which
had started for its destination some time previously to the date of my
receiving these letters, I obtained no intimation by this opportunity;
and, indeed, did not obtain the slightest hint of that undertaking, of
which I myself was to form a part, till December, when it had already
returned to England.
I thanked the Sheikh for having at length put me in possession of these
despatches, but I repeated at the same time my previous remark, that if
he and his friends wanted to have “imána,” or well established peaceable
intercourse with us, security ought first of all to prevail as to our
letters, and I was assured that this parcel had been lying in Ázawád for
at least two months. But the Sheikh excused himself, stating that one of
the chief men in that district, probably the chief of the Bérabísh, had
kept them back under the impression that they might contain something
prejudicial to his country; an opinion which, of course, could not fail
to be confirmed by the proceedings of the French in the south-western
districts bordering upon Algeria. But, altogether, the history of this
parcel was marvellous. It had evidently come by way of Bórnu; yet there
was not a single line from the vizier, who, if all had been right, I
felt sure would have written to me; moreover, the outer cover had been
taken off, although the seal of the inner parcel had not been injured.
But the reason, of which I, however, did not become aware till a much
later period, was this, that, before the parcel left Sókoto, the news of
the execution of the vizier had already reached that place, when the
letter addressed by that person to myself was taken away, and probably
also something else which he had sent for me. But, it moreover happened
that the man who was commissioned to convey the parcel to Timbúktu was
slain by the Góberáwa, or Mariadáwa, on the road between Gando and Say,
at a moment when the packet was by accident left in the hands of a
companion of his, who, pursuing his route in safety, took it to Ázawád.
But the death of the principal bearer of the letters addressed to me, in
all probability, contributed not a little to confirm the rumour of
myself having been slain near Marádi. However, at that time, and even
much later, I had no idea that such rumours were current in the quarter
which I had left.
[Sidenote: Thursday, May 18th.]
It was with a very pleasant feeling that I at length found myself in the
company of my noble host, again pursuing my journey eastward; and I
enjoyed the peculiar features of the country with tolerable ease and
comfort. The varied composition of our troop, among whom there were
several well disposed friends, afforded also much relief.
The country was the same that I had already traversed; but it presented
some new features, as we followed another path. I was principally struck
with the enormous size of the “retem,” or broom, which here assumed the
proportions of considerable trees of more than twenty feet in height,
while the siwák, or _Capparis sodata_, was in great abundance.
Having rested, after a march of about ten miles, in a dense part of the
forest, which is said to be frequented by lions, we pursued our march in
the afternoon; when, proceeding along the swampy creek of Barkánge,
which was now almost dried up, and passing Tautilt, we pitched our tents
a little beyond the former ámazágh of the chief Wóghda, near a camp of
the Welád-Molúk. The branch of the river at this spot was at present so
shallow, that a flock of sheep was seen fording it towards the island;
waterfowl, also, and especially such birds as live upon fish, were in
immense numbers. Crocodiles were seen in abundance, and caused us some
anxiety for the horses, which were pasturing on the fine rank grass at
the border of the river.
The Tawárek having now left the banks of the river, the black natives
seemed to be more at their ease, and several boats belonging to the
Songhay crossed over to us from the island of Kóra. I had seen the male
portion of the Arab tribe of the Welád-Molúk on a former occasion, but I
here, for the first time, saw their wives and daughters, who, attracted
by curiosity, came in the evening to catch a glimpse of the Christian
stranger, and were roving about my tent, but I did not observe a single
attractive person among them, and, feeling rather sleepy, paid but
little attention to them.
[Sidenote: Friday, May 19th.]
While the other members of our troop kept more inland, I followed the
bank of the river, which here, with its fine open sheet of water,
presents a highly interesting aspect, till I reached our old camping-
ground at Izéberen, from whence I had some difficulty in rejoining my
friends, for the whole of this part of the river is full of backwaters
and creeks, which renders the communication rather difficult to people
who are not well acquainted with the character of the country, but on
this very account they afford rich pasture-grounds after the river has
begun to decrease. Unfortunately, even now, when we had finally entered
upon our journey, the dilatory character of my host remained unaltered,
and, after a march of seven miles, we halted near a small encampment of
the Kél-n-nokúnder, professedly as if we were to start again in the
afternoon, but in reality in order to pass the night there. However, I
was glad that we had at least gone beyond the place which we had reached
on our former abortive start.
The locality was adorned with some luxuriant specimens of duwé, and the
tagelálet, or agáto. Under one of these fine trees, the dense foliage of
which almost reached the ground, I passed the heat of the day in
friendly conversation with some of the peaceable Tolba, who came to have
a chat with me on religious topics. When the cool of the evening set in,
I pitched my tent near the bank of the open branch of the river, which
was girt by a fine border of rank grass; but the river was here broken,
and did not present that noble character which I was wont to admire in
it.
[Sidenote: Saturday, May 20th.]
We were to start at a very early hour, but the difficulty of making out
the right path among these numerous swamps and creeks, kept us back till
all our companions were ready. We then had to turn round a very
difficult swamp, which had now begun to dry up, and where we observed
the first traces of the wild hog that I had hitherto seen along this
part of the Niger. After we had left this swamp behind us, the river
exhibited its truly magnificent character, and we proceeded close along
the border of its limpid waters, on a beautiful sandy beach, our left
being shut in by high sandy downs, richly clad with dúm-palms and
tagelálet.
It was here, for the first time, that I observed the traces of the
zangway. This animal appears to be quite distinct from the crocodile,
and perhaps resembles the American igwana. It is much smaller than the
crocodile; and its footprint indicated a much broader foot, the toes
being apparently connected by a continuous membrane. Unfortunately I
never obtained a sight of the animal itself, but only observed its
footprints in the sand: it attains, as it seems, only to the length of
from six to eight feet.
The well-defined character of the river, however, did not last long, and
again there succeeded the low swampy shore, which occasionally obliged
us to keep at a greater distance from the main trunk, while the
vegetation in general was abundant. The predominant tree in this
district, also, was the siwák, or _Capparis_, which, with its small
berries, which were just ripening, afforded us occasionally a slight
refreshment. They can, however, only be taken in small quantities, as
they have a very strong taste, like pepper, and on this account are much
pleasanter when they are dried, in which state they afford a not
inconsiderable portion of the food of the nomadic inhabitants of these
regions. Besides the siwák, or “tésak,” there was also a great quantity
of “retem,” which is here called atárkit or ásabay; further on, dúm-
palms became very prevalent.
Leaving, then, the locality called Tahónt on our left, we reached a very
large grassy creek, which was enlivened by herds of cattle, and encamped
on its border, in the shade of a dense belt of fine trees, woven
together by an immense number of climbing plants. The whole bottom of
the valley was at least seven hundred yards wide, and behind a smaller
strip of water a larger open branch was observed, intersecting the rich
grassy valley. It is very remarkable, that neither the Imóshagh, or
Tawárek, nor the Arabs, have, as far as I am aware, a name sufficiently
expressive for these shallow vales; the Arabs in general calling an open
creek of water “rejl” or “krá,” and a less open one “bot-há;” while the
Tawárek call them in general an arm, properly a leg, of the river, or
“ádar-n-eghírrëu;” but the native Háusa name “fáddama” is far more
significant. It was on this account that Caillié called the whole of
these shallow creeks by the corrupted Jolof name, “marigot.”
Close behind our encampment the ground formed a slight slope, and
presented the site or tazámbut of a former Songhay place called Hendi-
kíri, a place which is perhaps identical with Kambakíri, mentioned in
the history of Songhay as the spot where a dreadful battle was fought
between two rival pretenders.[28] It is difficult to imagine the
different aspect which this country must have presented in former times,
when all the favourable sites formed the seats of flourishing dwelling-
places, and animated intercourse was thronging along the track on the
side of the river. It was a fine halting-place, characteristic of the
whole nature of this region; but the ants were very numerous, and
disturbed us greatly during our short halt.
After resting for about four hours, we pursued our march eastward,
keeping for the first mile close along the bot-há, which soon changed
its character to a considerable open sheet of water. Leaving then this
water, and crossing several smaller grassy creeks, and traversing a low
sandy ridge, we reached another large backwater; and winding along it in
a south-easterly direction, through bushes and dúm-palms, we reached,
after a march of about six miles, an interesting sandy headland called
Ém-n-kúris, situated at the point where the creek joins the river, which
here forms a fine sweep, changing its course from a west-easterly to a
south-northerly direction.
On this open sandy promontory we chose the spot for our night’s
quarters, opposite an encampment of the Kél-antsár which was situated on
the other side of the creek, and enlivened by dúm-palms. The river
itself formed a fine open sheet, broken only by a small island, and,
being animated by several boats, exhibited a grand spectacle. There was
a good deal of consultation in the evening between the eldermen, or
ámaghár, of the Kél-antsár and my protector, with regard to the course
to be pursued under the present political circumstances of the country,
these poor people scarcely knowing which party to follow amidst the
general confusion which prevailed. I learned on this occasion that the
Ígelád, to whom the tribe of the Kél-antsár belongs, have three learned
chiefs or judges, the most respected of whom, El Táher, lives at Rás el
má. The night which we passed here on a rising ground just over the
stream was beautifully fresh, while the elevation caused us to be exempt
from the plague usual in these swampy lowlands.
[Sidenote: Sunday, May 21st.]
While we were breaking up our encampment and loading our animals, the
opposite camp of our friends was enlivened by numerous herds of sheep
and goats, and we should have made a very interesting day’s march, as we
were now approaching a better-inhabited district, if it had not been for
the hospitable treatment of our hosts, who, in order to satisfy their
numerous visitors, had probably, the preceding night, mixed together all
sorts of milk, so that almost all the people were seriously ill; and the
first part of our march presented so distressing a spectacle that most
of my companions thought the milk had been poisoned.
Thus we passed a remarkable locality on a rising sandy bank behind a
considerable creek, which, by its name Tamizgída, evidently indicates
the site of a former dwelling-place, and is probably identical with the
Tírka (or rather Tírekka) of Arab geographers[29], if that identity does
not apply to Ghérgo. Having passed this place, we followed the shallow
water, which gradually widened, being intersected by fences and dykes
for the purpose of cultivating rice and catching fish. Larger trees
became gradually more scanty, indicating our approach to a still
existing dwelling-place, as is generally the case in Negroland, the
trees being consumed for firewood; but just as we came in sight of this
place, which is Ghérgo (pronounced Rérgo), in order to avoid the heat
during the midday hours, on an almost unprotected shore, we thought it
better to halt in the shade of the last trees. I myself found shelter
under the densely woven foliage of a fine group formed by the union of a
géza with an aghelál, where I had nothing better to do than to treat all
my people with tea and coffee, in order to restore their wasted spirits
and strength, as they had suffered greatly from their last night’s diet.
Our road from this point to the town led along the border of the swampy
lowlands, following a great many windings round the indented shore of
the creek. Thus we reached, after a march of a little more than two
miles, the bank opposite the village of Ghérgo, and began looking about
for some time for a fit place to encamp, for the village itself,
situated as it is behind a large backwater, could not be reached. The
opposite shore is extremely bleak and unbroken, being destitute even of
bush, while only three isolated trees dotted the ground for a great
distance, and these were unfortunately too far off from the ford, where
we chose our camping-ground, to be of any use to us during our stay.
Ghérgo is a place not without interest, and seems to be of considerable
antiquity. According to tradition, it is stated to be seven years older
than Túmbutu, or Timbúktu, and seems therefore well deserving of a right
to be identified with one of the celebrated centres of life in these
regions in the first dawn of historical record. It was originally
situated on the main, occupying an eminence a little to the east of our
encampment, till, in more recent times, the weakened and unprotected
inhabitants were obliged to retire behind the backwater from fear of the
Tawárek. Certainly, the insular nature of their dwelling-place is of a
rather indistinct character; for in general, with the exception of those
years when the inundations of the river reach an extraordinary height,
as had been the case this year, the smaller branch dries up to such an
extent, that a person may enter the place without wetting his feet; but
this happens at a season when their tormentors the Tawárek leave the
banks of the river and retire inland, so that they suffer but little
from them. This year the high state of the inundation had inspired them
with so much confidence, that they had refused their boats to the tábu,
or the army of their great liege lord himself. The river had risen to
such an elevation, that it had reached their very huts, which, separated
into three distinct groups, are situated on a slightly rising ground.
The inhabitants, even in the present reduced state of the country, raise
a good deal of rice and tobacco, though the cultivation ought to be much
more extensive, if we consider the wide expanse of the low swampy ground
which is reached by the inundation. The river, indeed, is at such a
distance, that it is not seen at all, being hidden behind the sandy
downs which form its inner bank. But it is remarkable that the
nutritious grass, the býrgu, which I have so repeatedly mentioned, was
almost wanting here, and the cattle of the village were obliged to be
driven to a great distance, so that, notwithstanding the richness of the
pasture-grounds in general, I was in want of milk.
We remained here the following day, and after a very cold morning, which
seemed rather remarkable in the month of May, I took a walk up the
gradually rising downs, which partly consisted of sand and gravel,
partly exhibited a more stony character, and, contrasted with the wide
green valley of the river, presented a bleak desert scenery with
undulating ground towards the north, clad with nothing but isolated
tufts of dry herbage. From the higher ground I had an interesting view
over the whole village, situated in the midst of swampy creeks and
bordered on each side by a solitary tree. I counted from this point
about 350 huts.
On returning from my walk to our encampment, I found a great number of
the inhabitants of the place assembled, and, after they had paid their
compliments to the Sheikh, anxiously looking out for the stranger in
order to obtain his blessing also. But I did not find them sufficiently
interesting to have much intercourse with them, for they have very
little of that noble independent carriage which distinguishes, in such
an eminent degree, their south-eastern countrymen; and their stature, as
well as their features, seemed to indicate plainly a very strong
intermixture with Mósi slaves. It is not improbable, that the whole
indigenous population of this northern bank of the Niger originally
belonged to the race of the Tombo. Most of these people wore closely
fitting white shirts and trowsers, both made of a broad kind of cotton
strip, or tári, of very coarse texture, while their head is generally
encircled with a very rugged and poor turban, if we may so call it, of
the same material; only a few of them being dressed in a more decent
style. They had a good deal of butter, but dared not sell it, through
fear of the Tawárek. I was not a little surprised at the large species
of geese which they were breeding.
[Sidenote: Tuesday, May 23rd.]
We started in the cool of the morning, keeping close to the border of
the swampy creek, which gradually becomes narrower, while the principal
trunk of the river approaches. After a march of about a mile and a half,
we receded a little into the desert, which exhibited an immense number
of footprints of the giraffe, generally three or four together. Here the
vegetation was rather scanty, the ground in general being covered with
nothing but low bushes; but, after we had approached a small ridge of
sandy downs, we crossed a hollow, which, being the dried up ground of a
pond, or dhaye, was surrounded with dúm-bush and tobacco-grounds.
We had been joined some time previously by a chief of the Kél-antsár,
who invited us to spend the hot hours of the day with him. We therefore
halted at an early hour by the side of his encampment, which was
situated on a promontory close beyond the rich vale whence the district
was called “eráshar;” Kírtebe and Tárashít we had left on one side. The
people slaughtered a whole ox, and sent us a great many dishes of rice
and sour milk. The whole tribe of the Kél-antsár is rather numerous,
numbering upwards of 1000 full-grown men, but they are scattered over a
wide extent of country, reaching from Gógó to Rás el má, and even into
the interior of Tagánet, the district between Timbúktu and Ázawád. We
had intended to pitch our tent here, but we found the ground so
extremely dry and hard that it would not hold the pegs.
Soon after starting in the afternoon, on descending from the eminence we
had a fine view of the river, two branches of which united behind an
island. But the scenery soon changed, and, leaving the river at some
distance, proceeding first over sandy ground, and then crossing a large
backwater which was at present tolerably dry, and following a large herd
of cattle that were returning from their pasture grounds, we reached
another considerable ámazágh of the Kél-antsár, and encamped between
them and the green swampy shore of the river. The place is called Zár-
ho; but in the river lies the island of Kúrkozáy, which has obtained a
kind of celebrity on account of a sanguinary battle which was fought
there thirty-five years previous to the time of my visit, between the
Tawárek on the one side, and the Songhay and Ermá or Rumá on the other.
The people here seemed to be very rich in cattle, and supplied us with
an enormous quantity of fresh milk.
[Sidenote: Wednesday, May 24th.]
While we were loading our camels, the sky was overcast with thick
clouds, and heavy rain evidently fell in Áribínda, while with us the
strong wind prevented the clouds from discharging their contents. I have
repeatedly remarked upon the quantity of rain that falls on the southern
side of the river compared with the northern. Dry as the country here
appeared to be, we this day became more than ever entangled among the
numerous backwaters which make the passage along the river so difficult,
although they afford the richest pasturage to the cattle. The fault was
that of our guide, who directed our course too far south from east,
till, on becoming aware of our error, we had to cross two very
considerable grassy creeks, the first having three and a half feet of
water, and the last being still deeper. The tall rank grass of the býrgu
entangled the feet of the horses, and caused them to fall, to the great
discomfiture of their riders.
Having at length succeeded in crossing this double creek, we had still
to traverse another grassy inlet, joining it from the north side, after
which, all these swampy low lands uniting together, formed a very
extensive fáddama, at the broadest part about two or three miles wide,
the whole surface of the water being covered with water-lilies (_Nymphæa
Lotus_). Beyond this extensive backwater, on a grassy island of the
river, lies the hamlet Tabálit, and at a short distance from it another
ádabay, of the name of Ábaten. Here the extensive backwaters after a
little while cease, and allow the river itself to approach the sandy
downs, which in this spot rise to a considerable height. They thus
afforded myself and the Sheikh’s nephew a fine view over the river,
which here forms a “large island,” designated by this very name, “autel-
makkóren,” or “imakkóren;” it often forms the camping-ground for Tawárek
tribes. The sandy downs, however, soon gave way to swampy backwaters,
the indented outline of which gave to our march a very indistinct
direction, and formed a remarkable contrast to the dreary rising-ground
on our left. The difficulties, however, after a while became more
serious than ever, for we suddenly found ourselves on a narrow dyke,
destined to keep back the water for the cultivation of rice, situated in
the midst of a swamp. For the people of Timbúktu, who were brought up in
the swampy grounds, were not aware of any difficulty until we approached
the opposite shore, when we found that the dyke was intersected by a
narrow channel, over which it was dangerous to leap our horses; and
although my own horse accomplished the feat with success, many of the
others refused to do so, so that most of the people preferred making
their way through the swamp. As for myself, it was highly interesting to
me, thus to become aware of all the various features of this whole
formation, although for the sake of comfort we ought to have kept
further inland.
When we at length left this swampy ground behind us, everything bore
testimony to the fact, that we were approaching another little centre of
life in this neglected tract, which, from a certain degree of
civilisation, has almost relapsed into a state of total barbarism. Dykes
made for the cultivation of rice, and places where the býrgu, the rank
grass of the river, was passed through a slight fire in order to obtain
honey from the stalks thus deprived of the small leaves, were succeeded
by small fields of tobacco and wheat. Nay, even barley was seen, an
almost unheard of article in the whole of these regions. Meanwhile, the
deep channels made for irrigating these grounds showed a degree of
industry which I had not seen for a long time. At present, of course,
they were dry, the stubble of the wheat and barley alone remaining in
the fields, irrigation being employed only during the highest state of
the river, when the water closely approaches these grounds.
Here, where an open branch of the river was seen dividing into two
smaller arms, we obtained a view of the town of Bamba, or rather of its
date-palms, which waved their feathery foliage over a sandy promontory.
However, the sky was by no means clear. Soon we reached this spot, and I
was highly delighted at seeing again some fine specimens of the date-
palm, having scarcely beheld a single one since leaving Kanó. The trees
on the western side of the village are formed into groups, and in their
neglected state, with the old dry leaves hanging down from under the
fresh ones, formed a very picturesque spectacle. On the east side, also,
where we were encamped, close to a magnificent tamarind, were two tall
slender specimens of this majestic tree; but altogether there were
scarcely more than forty full-grown date-palms. They are said to furnish
a good kind of fruit, but, not having tasted them myself, I cannot give
an opinion as to their quality.
The village, at present, consists of about two hundred huts, built of
mattings, and oval-shaped; for, besides a small mosque, there are only
two or three clay buildings, or rather magazines, one of which belongs
to Bábá Áhmed, a younger brother of the Sheikh El Bakáy, who generally
resides here; at present, however, he was absent.
Such is the condition of this place at present; but there cannot be any
doubt that it was of much more importance three centuries ago, as it is
repeatedly mentioned in the history of Songhay; and its situation—at a
point where the river, from having been spread at least during a great
part of the year over a surface of several miles, is shut in by steep
banks and compressed at the narrowest point to from 600 to 700
yards—must have been of the highest importance, at a time when the whole
of the region along this large navigable river was comprised under the
rule of a mighty kingdom of great extent, and even afterwards, when it
had become a province of Morocco.
This was evidently the reason why the place was fortified at that time,
and probably it had formerly a strong fortress, constantly occupied by a
garrison, which accounts for the Tawárek, even at the present day,
calling the whole place by the name of Kásba. It also serves to explain
the fact, that the whole population of the village, even at the present
time, consists of Rumá, the progeny of the musketeers who conquered this
province for the Emperor of Morocco. But, while in former times they
were the ruling race, at present they drag on a rather miserable
existence, the protection of the Kunta being scarcely sufficient to
defend them against the daily contributions levied upon them by the
overbearing rulers of the desert. A short time previously the chief
Sadáktu had driven away almost all their cattle.
While awaiting the camels, I sat down on a cliff overhanging the steep
bank, which here was about twenty-five feet in height, and enjoyed the
splendid view over that great watery highroad of West-Central Africa.
The waves of the river were raised by a strong wind, and offered
considerable resistance to some light boats endeavouring to reach the
opposite shore. My companions soon observed the interest which I took in
the scene, and my amiable friend, the Sheikh’s nephew, joined me here to
enjoy the pleasant prospect. He was glad to find that, since we were
fairly proceeding on our journey, my mind had become far easier and more
cheerful. He often spoke with me about my happy return to my native
country; and I expressed to him the wish that he might accompany me, and
witness for himself some of the achievements of Europeans. He had been
to this place several times before, and had always taken great interest
in the difference in the nature of the river, which, from spreading out
over flat swampy shores with numerous backwaters, with a few exceptions,
here becomes compressed between high banks; and he again repeated to me
his account of the great narrowing of the river at Tósaye, where a stone
might easily be thrown from one bank to the other, while at the same
time the river was so deep, that a line made from the narrow strips of a
whole bullock’s skin was not sufficient to reach the bottom.
While thus cheerfully enjoying the interesting scenery, we were joined
by several Rumá inhabitants of the village, who rather disturbed our
silent contemplation. But their own character was not wholly
uninteresting; for several of them were distinguished from the common
Songhay people by the glossy lustre and the lighter hue of their skin;
their features also were more regular, and their eyes more expressive.
All of them wore, as an outward token of their descent, a red bandage
about two inches wide over the shawl which covered the upper part of
their face, and a leathern belt hanging loose over the right shoulder,
ready to be fastened round the waist at the first signal of danger.
Several of them were also distinguished by their better style of dress,
which betokened a greater degree of cleanliness and comfort. As for
smoking, all the inhabitants along the shores of this great river seemed
to be equally fond of it. The pipe is scarcely ever out of their mouth.
While smoking, they keep their mouth covered, after the fashion which
they have learnt from the Tawárek. The head of the pipe sticks out from
below the shawl.
At length the camels arrived. They had been called back by mistake from
the upper road which they were pursuing, into the difficult swampy
ground which we ourselves had traversed. A large comfortable dwelling of
matting, or “búge,” as it is called, was erected on the sandhills, for
the Sheikh and his companions; but I had my tent pitched near the fine
group of date palms, and from this point I made the subjoined sketch,
which will impart to the reader a tolerably correct idea of the place.
[Illustration: Drawn by J. M. Bernatz, from a Sketch by Dr. Barth.
M. & N. Hanhart, lith. et impt.
BAMBA.
May 24th. 1854.]
Here we remained the following day, when I was roused at a very early
hour by the crowing of the cocks in Bamba, which could not but recall to
my mind the fate of the enterprising but unfortunate Mungo Park, who is
said by the natives to have stayed here a couple of hours in order to
provide himself with fowls, and thus to have given leisure to the
Tawárek, lower down the river, to collect together and impede his
passage; a story which is also related with regard to Gógó and some
other places along the river; though it is more probable that his chief
reason for making a halt near the principal places along the river, was
to open communication with the natives, and more particularly in order
to make astronomical observations.
Rising at an early hour, while the sky was beautifully clear, I enjoyed
an hour’s pleasing reverie on my favourite rock of the previous day,
overhanging the river. Although in full agitation the day before, this
morning its surface was unruffled, and several boats were crossing over
towards the island.
I afterwards called upon my protector. One of his younger brothers, Sídi
Ílemín, had the preceding day come to pay him a visit as he was passing
through this country, and when I was ascending the sandy hill, on the
slope of which their matting dwelling had been erected, he came out to
meet me, and complimented me in a very cheerful manner. He was a
respectable man, with a very pleasing countenance, and had with him his
son, a most beautiful boy of seven years.
I could not help thinking what a noble family this was. They were all
sons of Sídi Mohammed el Kunti, the chief who received Major Laing in
Ázawád. First, Mukhtár, Bakáy’s elder brother, who succeeded to his
father when that chief had succumbed to an epidemic fever which raged in
Ázawád, just at the time of Major Laing’s arrival, and who died in 1847;
then Sídi Mohammed, a man with a truly princely demeanour; then El Bakáy
himself; next, ʿAbidín, likewise well deserving the distinguished
position of a chief, although he differed in politics from El Bakáy;
then Hámma, a man with whom I did not become personally acquainted, but
who was represented by all as a noble man; Sídi Ílemín; Bábá Áhmed; and
Sídi Ámmer. This latter is the youngest, but certainly not the least
noble of the family. While on a visit to Sókoto, together with his
brother El Bakáy, he made a deeper impression upon the people, and
obtained their favour more generally, than his elder brother. Álawáte is
the only member of this family, who, with the exception of his learning,
does not seem to contribute much to its honour; but, even in his case,
we must take into account the customs of the country, and not judge of
him according to our views of nobility.
[Illustration]
The light dwelling which had been erected for my protector, simple as it
was, was spacious and elegant, affording a very cool resting-place
during the heat of the day. It was of an oblong shape, measuring about
20 feet by 9, with two doors opposite each other, a large angáreb
forming a comfortable resting-place. The mats of which these huts are
constructed are very large and excellently woven, the huts being
supported by a framework of slender bushes. But the hut, although very
pleasant, was too crowded, and, during the hot hours of noon, I retired
to a group of magnificent gerredh trees, which overshaded the cemetery,
lying at the southern side of the village, and, interwoven by a dense
growth of creepers, afforded a most agreeable shade, such as I had never
before observed in the case of this tree.
Together with the adjoining tobacco fields, which were just exhibiting
their freshest green, this cemetery formed a striking contrast to the
barren country further north, which, although broken by a dhaye, or
pond, of considerable size, and excellently adapted for the cultivation
of rice, has neither trees nor bushes, with the exception of two or
three isolated date-palms surrounding the border of the pond.
We had considerable difficulty in obtaining from the inhabitants a small
supply of rice and butter, as they asserted that their means were so
reduced that they were sustaining themselves entirely on býrgu, or
native grass; but I had reason to suspect that they made this statement
through fear of the Tawárek. At all events, tobacco was the only article
they offered for sale, the tobacco of Bamba, called “sherikíye,” being
far-famed along the Niger, and much sought after, although it is not so
good as the “tábowé,” the tobacco of Égedesh. Of býrgu, they have an
unlimited supply; and I tasted here the honey water which they prepare
from it, but found it insipid, besides being slightly purgative, not
unlike the maddi, or góreba water, in Háusa.
[Footnote 28: Áhmed Bábá, in Journal of Leipsic Oriental Society, vol.
ix. p. 547.]
[Footnote 29: See the highly interesting account of this place, the
great commercial _entrepôt_ between Ghána in the west and Tademékka in
the east, in El Bekrí, “Déscription de l’Afrique,” p. 180. The express
mention of the ants which he here makes is very important, as, in coming
from Timbúktu, the first ants were observed by us near Hendi-kíri.]
CHAP. LXXVI.
THE DESERT. — COUNTRY ALONG THE BORDER OF THE RIVER. — GREATEST
NARROWING. — SOUTH-EASTERLY BEND.
A slight fall of rain, and then a thunder-storm, which, however, passed
over our heads without discharging itself, delayed our departure in the
afternoon; and the camels having been sent to a great distance for a
little pasture, it was past five o’clock when we left our camping-
ground. A numerous crowd of Rumá, Songhay, and Ímóshagh having assembled
to witness my departure, I distributed a good many small presents among
them, reserving the few articles of value which I still possessed for
mightier chiefs.
Having crossed, after a march of two miles, a backwater much overgrown
with grass, and at present almost dry, we had the fáddama or bot-há of
the river close on our right, while the open water was at about an
hour’s march distance. Here a considerable amount of cultivation was
seen, a good many grounds for corn and tobacco being laid out and
connected with the river by channels, through which the water during the
highest state of the inundation approached closely, and rendered
irrigation very easy; but unfortunately a heavy thunder-storm, rising in
a tremendous battery of clouds, and enveloping the whole country in a
dense mass of sand, did not allow of any exact observations being made.
The many channels which here intersected our road, proved a disagreeable
hindrance in our hurried march, and although the clouds passed by
without bringing any rain, yet darkness set in before we had reached our
destination, and to my great disappointment prevented my noticing the
whole character of the district.
But the inconvenience soon increased when we entered upon the swampy,
grassy border of the river; for although a small fire, on the dry shore
to our left, held out to my companions, who were travelling almost
without supplies, the prospect of a rather poor supper, a long line of
fires in the midst of the river promised them better fare. Without
regarding, therefore, the difficulties of the ground and the darkness of
the night, we made straight for them. My friends were not even deterred,
when we reached a narrow dyke scarcely fit for one horse, and in great
decay, and which the guide declared to be the only path leading through
a sheet of water separating us from the encampment. Thus, we boldly
entered upon this dyke, but we had only proceeded a few hundred yards,
when it was pronounced, even by these people, so well accustomed to an
amphibious life, to be totally impracticable, so that we were obliged to
retrace our steps. While engaged in this most dangerous proceeding, my
servant, the Gatróni, met with a serious accident, falling, with his
horse, down the dyke into the water; and although, with his native
agility, he succeeded in extricating himself, with a few contusions,
from his unpleasant situation, we had great difficulty in getting the
horse out from the hollow into which it had fallen, my companions
asserting that it was dead, and wanting to leave it behind. At length we
got away from the dyke, and finding a ford through the water, we reached
the encampment, which was pitched on a narrow neck of grassy land, and
completely dazzled us with the glare of its many fires, coming, as we
did, out of the darkness. From the opposite side of the river, two
hamlets of Songhay, called Inzámmen and Takankámte, were visible
likewise by their fires.
The encampment belonged to some Kél e’ Súk, who manifested a rather
thievish disposition; and, although not altogether inhospitable, they
were unable to treat my companions well, as in the swampy lowland there
was an entire want of firewood. It was one of those encampments which
contributed in a great measure to ruin my health, partly in consequence
of the heavy dew which fell during the night. Meanwhile my servant, who
was a most faithful person, was searching the greater part of the night
for his pistols, which in his fall he had lost in the swamp.
[Sidenote: Friday, May 26th.]
While my companions still lagged behind in order to indemnify themselves
for their lost supper by a good breakfast, I set off at a tolerably
early hour, in order to get out of the swampy ground; and fearing lest
we might again be entangled in these interminable low grounds, we kept
at a considerable distance from the river over the gentle sandy downs,
bare at first, but afterwards clad with a considerable quantity of dry
grass. But some of our companions, who overtook us, would not allow us
to pursue our north-easterly direction, and led us back again to the
border of a broad swampy sheet of water, which is called Terárart, and
at this spot formed a shallow water full of water-plants and geese, but
gradually widening to a very extensive swamp, which again increased to a
large open branch. The river, however, which was now almost at its
lowest level, must present a very different aspect during the highest
state of the inundation, when the downs of snow-white sand, which at
present separated the principal trunk from the swamp, must appear like a
narrow sandbank in the midst of the water.
Behind these downs, but separated from the main branch by a smaller
creek, called “the false river,” Eghírrëu-n-báho, lies the hamlet
Égedesh, which at the present season was deserted, the inhabitants being
scattered over the islands in the river. The three villages Garbáme, Ém-
n-Tabórak, and Nshérifen, are situated on its opposite southern bank.
Exchanging at this remarkable spot our east north-easterly direction for
an east south-easterly one, we encamped after a march of three miles and
a half, in the shade of a dense belt of underwood which girded its
shores, and after a short time, we were here joined by El Bakáy. A
little more than a mile beyond this place, at the downs called Ghadír,
this large backwater joins the river, and here, when we pursued our
march in the afternoon, we ascended for a while a higher level,
consisting of sandstone rock in a state of great decomposition; but
after a march of three miles, again descended to its shores, the river
being here full of green islands, with plenty of fine cattle. Two miles
further on, we encamped in a place called Tewílaten, or Stewílaten, at
the side of a rather poor encampment of the Kél-Tebankórit.
Notwithstanding their poor condition, the people slaughtered two oxen on
our behalf.
I had this day still further cause to feel satisfied that we were
travelling along the north, and not along the south side of the river,
for while we ourselves had but a slight shower, besides summer lightning
the whole of the evening, in the course of the afternoon a considerable
fall of rain took place beyond the river in Áribínda.
Before we started I began conversing with the people of the encampment
(the chief of whom, a man of renowned valour, is called Hammaláti) in a
cheerful manner. Whereupon they praised me as an excellent man, but made
at the same time the candid avowal that the preceding night, when I did
not speak a word, they felt a great antipathy towards me.
Having proceeded at a tolerable rate as far as this place, we here once
more relapsed into our usual slow mode of progress; and after a short
march of scarcely three miles over a ground strewn with pebbles and
small stones, and clad only with scanty vegetation, we encamped close to
the steep bank which descended towards the river opposite the island of
Zamgoy, for here we were told was the residence of Sadáktu, the chief
who had levied such heavy contributions upon the inhabitants of Bamba.
As the country itself did not present any features of interest, it was
some recompense to me for the delay we met with in this place, that the
character of the river was remarkable; and in order to enjoy it as much
as possible, I prepared myself a resting place on the slope of the bank,
which was thickly overgrown with small trees.
It is here that the beginning of the rocky district through which the
river takes its course is first perceptible. The western end of a small
island is entirely surrounded by large granite blocks, which have given
to the island the remarkable name of Tahónt-n-éggish, clearly indicating
that even the natives themselves regard this place, for him who comes
down the river, as the “entrance-rock,” or the beginning of the rocky
district.
The island of Zamgoy lies nearer to the southern shore, and seems to be
of considerable extent, densely clothed with trees, and containing a
small hamlet, or ádabay. Besides the view of the river, and a walk now
and then over the desert ground in our neighbourhood, where I observed
the ruins of some stone dwellings, I had plenty of occupation during
this and the three following days which we remained here, in conversing
with the natives.
Sadáktu himself was very unwell, and greatly wanted my medical
assistance; but after I had made him feel the efficacy of my medicines
so strongly that he declared every evil to be removed from his body, he
did not reward my zeal with so much as a drop of milk. I therefore could
not help observing, to the great delight of his subjects, that he was
the most niggardly chief I had ever met with. There were, however,
others who were more social and communicative, if not more liberal, than
this chief. There was, first, a wealthy and good-looking man of the name
of Jemíl, of the Kél-Burrum or the people of Burrum, who evidently
originate in a mixture of free Songhay people and Ímóshagh, and he
himself, seemed to unite in a certain degree, the qualities of these
different nations, while his rich dress and his _embonpoint_ proved that
he was not an austere inhabitant of the desert. A great deal of trouble
was caused me by another man of the name of Simsim, the son of Sídi
Ámmer, and the eldest of seven brothers, a very rich Ámóshagh, who was
totally blind, but who, nevertheless, expected me to restore his sight;
and it really seemed as if my friend El Bakáy confirmed him in this
belief, in order to obtain from him some handsome presents for himself.
This person also had the stately appearance peculiar to all these
easterly Tawárek, who seem to have enriched themselves with the spoil of
the native Songhay population, the latter having in a great measure been
reduced by them to the condition of serfs. Almost all of them had a very
proud bearing, but nevertheless, upon nearer acquaintance, they proved
to be of a very cheerful disposition; and although of a wild character
and of warlike propensities, they have an easy temper, and are not
difficult to manage.
The poor inhabitants of Bamba, from whom Sadáktu had taken seventy cows
and ten slaves, joined us here, in the endeavour to recover their
property. They earnestly begged me to be the mediator between them and
that hostile chief; and I was very glad when, after a good deal of
dispute, the chief returned half of the spoil. It was here also that I
learnt that the whole population of Áír, under the command of Háj
ʿAbdúwa, had gained a great victory over the Dínnik, or Awelímmiden-wén-
Bodhál, and the Aréwan, or Kél-gerés. The tribe of the Kél-fadáye enjoy
a great name in this region; and it is evident that, in former times,
they occupied a much more conspicuous position than they do at present.
Even El Bakáy himself had taken a wife from that tribe; and I was also
informed here that they lay claim to a descent from sherífs.
We had a storm almost every day during our stay in this place; but
although we ourselves had very little else than a disagreeable sand-
wind, there seemed to be a very heavy fall of rain in Áribínda. In one
of these thunderstorms we nearly lost our camels, which, headed by one
of their companions that had lately come from Ázawád, were making
straight for that district, their beloved home, and had proceeded a
distance of some miles, before they were overtaken.
[Sidenote: Wednesday, May 31st.]
At length we pursued our journey, but only for a short march of two
hours; and I was so disgusted at the repeated delays and sham
travelling, that I prayed earnestly that the Almighty would speedily
deliver me from this sort of bondage. Throughout our march, the bare
desert, here consisting of stony ground, torn by many small channels,
closely crept up to the fertile bed of the river, where a green swampy
lowland girded the present reduced sheet of water. Amongst the stones
with which the ground was covered, fine white and red striped rock was
discernible; and I observed another island, with a rocky point, towards
the west.
The ground where we encamped was bleak in the extreme, without any
shade, although a few hundred yards in front of us there was a fine
grove of gerredh; but as these trees adorned a cemetery, my companions,
from superstitious motives, were too much afraid to choose that place
for their encampment. Although our camping-ground was excessively hot, I
was agreeably surprised to find the water of the river so pleasantly
cool at a time when the sun was high, and could only attribute this
phenomenon to the rocky character of the channel and to its considerable
depth. Nevertheless, crocodiles, as well as river-horses, were numerous.
In this unprotected ground we remained not only this but the following
day, although the place was as uncomfortable for the people, who were
almost scorched by the heat of the sun, as it was detrimental to the
animals, who found nothing to eat here. The Sheikh had gone in the
morning to visit Sadáktu, in the island of Zamgoy, and from thence did
not join us until late in the evening. It was one of the hottest days we
had had; and it was here that, about noon, we discovered in my tent a
large, black, poisonous _arachnæa_, or spider, the body of which
measured almost two inches in diameter, and whose like my companions
from Timbúktu had never seen. The Tawárek were so disgusted at the
sight, that while I was looking attentively at it, after we had killed
it, they threw it hastily away with their swords, so that I did not see
it again; but they told me that it was the most dangerous and abominable
creature to be found in these regions.
The excessive heat rendered a thunderstorm which we had in the afternoon
of the second day highly acceptable, especially as the heavy gale was
followed by a light rain, which greatly relieved the burning heat of the
sandy soil. It was highly amusing to me to observe also, this time, that
although a large leathern tent had been pitched for the Sheikh,
nevertheless, as was always the case when a thunderstorm arose,
everybody hastened to carry his treasures, especially the saddles and
books, under cover of my small European tent, which had now withstood
more than four years’ exposure to the weather, and was mended and
patched in such a manner that the original material was scarcely
discernible.
[Sidenote: Friday, June 2nd.]
We at length left this place, but only to move on a distance of seven or
eight miles, to an encampment of a wealthy man of the name of Sídi
Ílemín, who, although belonging to the tribe of the Fúlbe, was living
amongst the Tawárek, and had been settled in the place for a great many
years. The contrast between the open river, bordered by the green grassy
lowlands, which at present had been laid bare by the retiring waters,
and the bleak desert which closely approached it, was very remarkable,
especially a short distance before we reached the encampment, where an
extensive sandy eminence excluded for a while the view of the river, and
with a few scattered bushes of the poisonous fernán, and the short
herbage called “ellob,” made one fancy oneself transported into the
heart of the desert.
Along the former part of our road the low shore of the river had been
clothed with a profusion of excellent býrgu, but here there was none,
and the poor camels again fared very badly. In the whole of this
district along the river, where trees are very scanty, the camel is
reduced to the diet of býrgu, although it by no means agrees with
animals accustomed to the food of the young acacia trees and the dry
herbage of the desert. All circumstances considered, my camels were in a
very bad condition, and there was good reason for my kind friend and
protector looking about for some fresh animals to enable me to reach
more favoured regions. He therefore determined to set out from this
point to the nearest of his “kissib,” or herds of camels, while we were
to wait for him at a place called Tin-sherífen.
The river, which, in its present state, was about 900 yards from our
camp, had here a very shallow, and not at all an imposing appearance,
although a few miles below it enters a very rocky district, where it is
enclosed by steep banks and broken by islets and cliffs. Four boats were
lying on the shore. The place was called Igómaren.
The encampment of Sídi Ílemín was large, consisting of very spacious
leathern tents, where Tawárek and Fúlbe, and some Arabs also, were
living together in peaceful community. Although they are tolerably
wealthy, they have only asses, and no horses. A good many Tawárek joined
us here the day of our arrival, and, while I rewarded the most
respectable amongst them with a small present of some kind or other, I
had some difficulty in satisfying a more powerful lord of the name of
Míki, the son of Elésa; and found it still more difficult to satisfy his
companion, or “énhad,” who, as is very often the case in Europe, raised
his pretensions much higher than his master.
The blind Simsim also accompanied us to this place, and troubled me not
a little with begging a remedy for his blindness. Among other chiefs,
there was one whose name seemed to me rather remarkable, as he called
himself El Ísfaháni; but what he or his ancestors had to do with the
famous town of Ísfahán, I could not make out. Sídi Ílemín treated us
well with a number of large dishes of rice, but the food being prepared
without any salt, I was not able to enjoy it, and was the more grateful
at being furnished in the evening with a rich supply of milk.
[Sidenote: Saturday, June 3rd.]
While my protector directed his steps towards the desert, I, with the
greater part of his followers, continued my journey along the banks of
the river, which had now almost become a second home to me, and with its
many backwaters, islands, and cliffs, afforded me a never failing source
of interest. About half a mile beyond our encampment we passed the site
of a former settlement or dwelling place, after which the sandy downs
receded a little from the bank, affording comfortable ground for a good
number of Tawárek encampments. Having then left on our right an
extensive swampy lowland, which, during the highest state of the river,
becomes inundated, we reached the beginning of the rocky district,
through which the river has to pass. After a very short march, we
encamped in a place called Himberímme, on account of the indisposition
of my friend Mohammed ben Khottár.
The slope where we halted was very handsomely adorned with fine shady
tabórak, and the river was here free from rocks, being divided into two
branches by a low sand bank, while a mile higher up a mighty ledge of
granite rocks projected into the water. But about 1000 yards below our
halting place, the river presented a very wild aspect, a considerable
rocky island, consisting of immense granite blocks, together with a
rocky ledge projecting from the high bank, shutting in half the breadth
of the river, and forcing it, with a direction from S. 30° E. to N. 30°
W., into a channel of probably not more than 350 yards broad. This
remarkable place, where the river, when it is full, must form a very
powerful current, is called Tin-álshiden.
The heat of the day having passed by, we continued our march, cutting
off the bend of the river over a ground which was at first bare and
destitute of vegetation, but after a while became overgrown with stunted
talha trees, a few siwák, and a great profusion of retem; till, after a
march of two miles, the river again approached on our right, being here
free from rocks and bordered by a grassy lowland richly clad with the
famous býrgu. On our left, a few tobacco plantations gave proof of a
certain degree of industry on the part of the natives, although on this
side only a nomadic encampment was to be seen, but on the opposite bank
a hamlet appeared. The whole of this district belongs to Tin-sherífen.
As the river takes here a very winding course, meandering along between
steep banks, we again left it at some distance on our right, ascending
from a low swampy inlet upon higher ground, where we passed another
Tawárek encampment, and then, as darkness was setting in, we again
descended to the green shore, where the river seemed to be obstructed by
islands. Parallel with the bank, a shallow grassy swamp stretched along,
and from beyond the southern bank, a little higher up, a village was
seen. On the largest of the islands, which was at the same time the
nearest to our side, was the residence of Kára, the father of a young
man named Sála, one of the pupils of El Bakáy. This was the reason why
my companions, notwithstanding the darkness of the evening, and although
the island was at present separated from the mainland by a deep channel,
entertained the absurd idea of crossing over to the latter. It was only
after much uncertainty, and a great deal of dispute, that we decided
upon encamping on the narrow neck between the swamp and the river.
In this place we remained the four following days, my protector not
returning until the third day, and my patience was again put to a severe
trial. But, altogether, the stay here was not so uninteresting, as we
received a great many visits from the inhabitants of this and the
neighbouring districts. First, there came Kára, the governor of the
island, a stately-looking old man, dressed in a fine white tobe, with a
white shawl round his head. Having entered into conversation with me, he
stated, without the subject being brought forward by myself, that about
fifty years ago, a Christian had come down the river in a large boat
with a white tent, and the river being then full, had passed without any
accident the rocky passage ahead of us. But he added that the Kél-
terárart had attacked him at Zamgoy. Park had passed this place in the
morning, while he (Kára) was encamped with his people on the sandy downs
of Áribínda. This chief himself, although he was not at all hospitable,
had really something in his demeanour which might indicate a descent
from a nobler stock, but the rest of the inhabitants of the island had
much the same appearance as the less noble tribes of the Tawárek in
general. However, there is no doubt that the name of the whole district,
Tin-sherífen, is taken from the supposed origin of these people—from
sherífs. And here in this district, as well as in the neighbouring one
of Burrum, where the great river, after having made this remarkable bend
into the heart of the desert, changes its easterly course into a south-
easterly one, we must evidently look for the earliest Mohammedan
settlers along the Niger.
I here also first came into more intimate relation with that remarkable
tribe the Kél e’ Súk, who seem to deserve a great deal of attention
among these nomadic tribes, although I am not yet able to elucidate all
the points connected with their history, for they themselves take very
little interest in historical facts, and if there exist written records
they are not generally known. But this much is certain, that these Kél
e’ Súk have been so called from a place, Súk, or at least generally
called Súk[30], situated at the distance of five days’ journey from this
point, and six from Gógó, which seems to have been a very considerable
place in former times, but was destroyed in the latter half of the
fifteenth century, by Sonni ʿAlí, the great predecessor of the still
greater conqueror Háj Mohammed Áskíá. The original name of this place I
did not succeed in making out, but it is no doubt that very place which,
by El Bekrí[31] and other Arab geographers, after the name of the tribe,
has been called Tademékket, and which, till the middle of the
seventeenth century, ruled over this region.
This large and well-built town appears to have been the centre of
various tribes, although I can scarcely conceive that my informants were
right, when they asserted that their ancestors had been living there,
together with the Hogár and the Kél-owí, as from this statement, if it
were true, we should have in this place a much more remarkable example
of a community founded by several Berber tribes together, than is
afforded by the history of Ágades. Be this as it may, the name of Súk
has settled upon this tribe, who still form quite a separate body, being
distinguished from the neighbouring tribes for their learning and
peaceable pursuits.
Besides several respectable men of this tribe, I received a visit also
from Nássaru, a daughter of one of their chiefs named Khozématen. She
was one of the finest women that I saw in this country. Her decent
apparel contributed not a little to increase her beauty, for over her
under-gown she wore an upper-garment of red and black silk, in alternate
stripes, which she occasionally drew over her head. Her features were
remarkable for their soft expression and regularity, but her person
rather inclined to corpulency, which is highly esteemed by the Tawárek.
Seeing that I took an interest in her, she, half-jokingly, proposed that
I should marry her; and I declared myself ready to take her with me if
one of my rather weak camels should be found able to support her weight.
As a mark of distinction I presented her with a looking-glass, which I
was always accustomed to give to the most handsome woman in an
encampment, the rest receiving nothing but needles. She returned the
next day with some of her relations, who were equally distinguished by
their comeliness, and who were anxious to obtain a glimpse of me, not
less than of the Sheikh El Bakáy. These noble Tawárek ladies furnished a
remarkable example of the extreme liberty which the females belonging to
this tribe enjoy; and I was greatly astonished to see the pipe pass
continually from their mouths to those of the men, and from the latter
back again into the mouths of the women. In other respects, I can only
hope that they surpass the female portion of the population of
Tademékka, of whose virtue El Bekrí speaks in rather doubtful terms.
Less agreeable than the company of these people was the arrival of the
blind Simsim, who, it seems, had been rather disappointed in his
expectation of having his sight restored, although my friend had
contrived to get from him a present of a camel and a female slave. We
were here also at length joined by Áhmed Wadáwi, the principal pupil of
the Sheikh, whom I scarcely expected to see again; but being fully aware
of the slow and deliberate character of his master, he felt convinced
that he could never come too late. Altogether I was glad that he had
arrived, for although apt to make great pretensions, and being inspired
with too great zeal for his creed, he was nevertheless a cheerful and
good-natured man, and, on account of his considerable learning and his
knowledge of the Tawárek chiefs, might be of great service to me after
having separated from the Sheikh. He had, besides, acquired some useful
experience with regard to the difference between the straightforward and
trustworthy character of a Christian, and the treachery and cunning of
an Arab; for having in the beginning constantly taken the part of my
former guide, Weled Ámmer Waláti, against myself, he had been cheated in
return for his friendship by that rascal, and in order to get from him
what was due to him, had been obliged to pursue him to Áribínda. He
brought the news from Timbúktu that the rebel chief Ákhbi, whom we had
been unable to persuade to return to his former allegiance, was
collecting an army against Alkúttabu.
The whole time of our stay at Tin-sherífen the weather was excessively
hot, the heat being felt the more severely, as there was not the
slightest shade near our encampment; and as my tent was almost
insupportably hot, in order to obtain a little shade, I wandered to a
considerable distance up the slope which rose behind our encampment, and
here lay down under a small hájilíj, or tabórak. From this spot I had an
interesting view over the river, which, on account of its peculiar
features, here deserved my full attention, and even more than I was able
at the time to bestow upon it, as, in the absence of my protector, my
companions were rather anxious about my safety. My young and cheerful
friend, Mohammed ben Khottár, was suffering all this time from severe
indisposition, so that I had no one to rove about with me. A little
lower down, the road recedes from the bank of the river for a short
distance; and hence I am not able to lay down the river, between this
place and Tósaye, with that minuteness of detail which it deserves, in
order to facilitate navigation. Under other circumstances, I should have
made a special drawing of this remarkable locality on a larger scale;
but the assertion of the natives, that Park in his large boat (His
Majesty’s schooner Joliba) had passed through in December or January
without accident, reassured me perfectly. Besides, as I myself had to
travel all along the bank of the river by land, I had to take care not
to excite too much the suspicions of the natives.
From this spot I had a clear prospect over the point where the river
issuing forth from between the islands is shut in by two masses of rock,
called, I think, Shabór[32] and Barrór, which obstructed it like a sort
of iron gate, although the passage between them, especially at high
water, appeared to be open and clear. In summer, however, during the
lowest state of the river, the difficulty of the navigation is greatly
increased by the sandbank which is formed a little above this strait
between the islands and the bank. On the island where the chief Kála
resided, also, a mass of rock, which at times in the sun light of the
afternoon appeared like a snow-white boulder of quartz rock, started
forth like an artificial terrace. Higher up, the river was encompassed
in its winding course by steep banks; but, in one spot on the opposite
shore, where the sandy downs formed a recess, a low grassy headland or
island was formed, which at the time was enlivened by numbers of horses,
cattle, and sheep, and was adorned by stately trees, especially a fine
group of dúm-palms; for dúm-palms apparently begin to prevail here, and
lower down the river are found occasionally in great numbers. The slope
itself, from whence I overlooked this scenery, consisted entirely of
rock. Quartz and micaslate were visible everywhere, and an uninterrupted
ledge of the latter mineral set right across with an inclination towards
east. The evenings were beautiful, and nothing afforded me greater
delight than to walk along the fine sandy beach far into the river.
During the lowest state of the water, this beach forms a junction
between the main land and the island where Kála resided.
Our attention was also attracted to some young zangway, the small
species of alligator, which every evening raised their cry from the
swamp where they were left by their dams. It sounds like the barking of
a dog, and it appeared to us as if they were bred purposely in this
backwater, in order that they might not fall a prey to some larger
animal in the river.
[Footnote 30: The reader need not be under the impression that the name
“súk” indicates Arabic influence, for the word is of the most extensive
Semitic range.]
[Footnote 31: El Bekrí, who is the only reliable authority, in the
edition of de Slane, p. 181, _et seq._ The distance of nine days from
Gógó, according to El Bekrí, is to be regarded as the rate for heavily
laden caravans, corresponding well to six days of light camels or
mehára. See the itinerary from Tawát to this place, in the Appendix. Of
the (erroneous) derivation of the name of the town, I have spoken on a
former occasion. See Vol. IV. p. 498.]
[Footnote 32: I am not quite certain whether Shabór may not be the name
of the island and not of the rock.]
CHAP. LXXVII.
TÓSAYE, OR THE NARROWING OF THE RIVER. — BURRUM; ANCIENT RELATION TO
EGYPT. — GREAT SOUTH-SOUTH-EASTERLY REACH.
At length, in the course of the 8th, my protector returned from his herd
of camels, or, as the Arabs call it, “kissib,” bringing with him seven
fresh camels. He was accompanied by a nobleman of the country, and a
near relative of his, of the name of Sídi ʿAlí. Soon after his arrival,
he came expressly to ask me, whether one of our steamboats would be able
to cross this rocky passage, and I told him that, as far as I had been
able to investigate the character of the locality from this point, I
thought there was not much difficulty for a small boat or launch, at
least during the highest state of the river. In the evening, he sent me
a small bullock to cut up for our journey, and a short time afterwards a
camel, in order to supply the place of the most exhausted of my animals,
and it now appeared as if we were fully prepared to pursue our journey
at a more accelerated rate.
[Sidenote: Friday, June 9th.]
Having taken leave of all the new friends whose acquaintance I had made
here, I started at a rather late hour, first keeping along the shore,
but after having proceeded about 1400 yards, turning away and with a
north-easterly direction entering the stony slope of the desert plateau,
which here consisted of black sandstone in a state of decomposition. At
this spot, where I was obliged to keep away from the bank, the great
rocky ledge, to which Barrór belongs, crosses the river. This rock not
being illumined to-day by the sun, exhibited the same black character
which is peculiar to the whole locality, and there is no doubt that it
intercepts the navigation for larger boats during a great part of the
year.
The bare rocky slope was succeeded by sandy downs, which surrounded and
enclosed small irregular vales, the bottom of which was formed of small
black stones. A little further on we passed the locality called Tin-
rássen, where Sadáktu had once vanquished a superior force led by Ákhbi,
who, notwithstanding the close relation which subsisted between them,
had come to attack him. The women, hurrying forth from the encampment,
had met their kinsfolk with bare breasts, which they held forth to them
as having suckled their kindred, and implored them, for the sake of
their near relationship, not to shed the blood of their own kinsmen. But
this appeal for mercy being without effect, Sadáktu and his handful of
men, inspired with fear for the lives of their wives and children, and
fighting with the courage of despair, had beaten the superior force of
his arrogant relation, and killed nine free men of his tribe.
A little more than half a mile beyond Tin-rássen we again reached the
river, at that remarkable place called Tósaye, or Tósé, where the noble
Niger is compressed between steep banks to a breadth perhaps of not more
than 150 yards, but of such a depth that, as I have before observed, the
bottom has not been found by the natives. Here the Sheikh, who, as in
general, had slept till late in the morning, overtook us, and seemed
much interested when I told him that I thought a small strong built
steamer might safely cross this obstructed passage, as in the case of
the current being too strong, it might be assisted by chains fastened to
the rocks. The locality is of the greatest importance, on account of the
intercourse between the desert and the province of Libtáko, as the Arabs
of Ázawád in general prefer crossing the river at this point, which,
although very deep, is easily passed by the camels and cattle, while in
other places they have to swim for miles.
Immediately beyond this narrowing of the river the sandy downs cease,
and a low stony level, of black, dismal colour, stretched out before us.
The river, winding along this tract in a north-easterly bend, and
illumined by the dazzling light of the sun, scarcely appeared to be the
same large and noble stream which I had admired higher up. The black
stony ground was torn by several small channels, and being only
sparingly clad with the sad-looking poisonous bush the “fernán,”
exhibited a very melancholy appearance. But gradually as we descended
from this rough ground upon the green shore, clothed with the rank grass
of the býrgu, the river again began to widen, and to assume its former
noble character, while a little further on a large island, called “Ádar-
n-háut,” was formed, separated from the main land by a narrow channel.
We encamped opposite the place where the latter again joins the
principal branch, and where, in the present low state of the river, a
ledge of rock was seen projecting a considerable distance into the
water, and numerous isolated cliffs starting forth from its middle
course. I chose my camping-ground a few hundred yards from the shore,
among the trees, where we found some shelter during the hot hours of the
day; and I even remained here during the following night, although all
the people tried to frighten me with the assurance, that the lions which
infest the neighbourhood would not leave a bone of my horses and camels.
We were visited in this encampment by the inhabitants of the opposite
island, who, although belonging to the mixed tribe of the Rumá, have a
much better appearance than their brethren in Bamba. Their chief, of the
name of Mohammed, was greatly distinguished by his fine glossy skin, his
beautiful black and lively eyes, and his regular Circassian features.
The dress of these people, however, is everywhere the same,—white shirts
of the commonest and coarsest make, sewed together of narrow strips
(only persons of higher rank adorn them with a little silk embroidery),
and long white trowsers, besides a miserable bandage of native cotton
tied round the head, over which some of them wore another bandage of red
cloth. All of them had slung over their shoulders the open leathern belt
with which they gird their waists in case of emergency. The intelligence
of these people seemed very limited, and it was impossible for me to
enter into any serious conversation with them. I was, however,
fortunately enabled to buy some rice with cotton strips.
[Sidenote: Saturday, June 10th.]
As if I was destined to spend my whole life in this region, we this day
only moved on three miles, keeping close along the shore of the river,
which here formed several islands, and gradually took a more southerly
direction. The whole of this part of the river, the valley of which,
including the islands, measures certainly more than three miles in
breadth, is called Burrum, and was formerly one of the chief seats of
the Songhay. There is a remarkable tradition that a Pharaoh once came
from Egypt to this spot, and again returned. This story would at least
imply an early intercourse with Egypt, and should not, I think, be
viewed incredulously; for, if it had no foundation whatever, it would
certainly attach to the capital of the nation itself, and not to a place
which possesses no great historical importance. But on the other hand it
is highly interesting to observe, that this is the spot where the great
river, which here makes a bend from a west-easterly into a southerly
direction, is nearest to Egypt. Let it be further taken into account,
that the inhabitants of the oasis of Aújila, which lies on the great
commercial road from Egypt to these regions, were the first who opened
this western part of Negroland to the intercourse of the Arabs. The
whole history of Songhay points to Egypt; the itinerary of the route of
the Nasamones, if rightly constructed, inclines to this quarter; and it
is easily to be understood how Herodotus[33], on receiving the news that
so large a river was running eastward, in such a northerly latitude as
nearly 18°, could conceive the opinion that this was the Upper Nile.
Even in more modern times, we find Egyptian merchants established from
the eleventh century in the town of Bíru, or Waláta, side by side with
those of Ghadámes and Tafilélet; the principal commerce of Gágho and
Kúkia was directed towards Egypt, and the large commercial
entrepôt—Súk—of the tribe of the Tademékka, about one hundred miles from
Burrum, on that great highroad, was evidently founded for that purpose.
Formerly there were three villages, containing a considerable
population, till about eleven years ago[34] the Fúlbe, under the command
of ʿAbd Alláhi, the uncle of the present ruler of Másina, who at that
time was a very energetic and warlike chieftain, made an expedition to
this place with about 6000 horse, and 20,000 foot, while the whole of
the Tawárek, the Awelímmiden, Igwádaren, and Tademékket, collected
together near Tóndibi, did not dare to offer them open battle.
Destroying, then, those villages of Burrum, the Fúlbe transferred the
whole population, consisting of nearly 4000 people, into the
neighbourhood of Gúndam.
A good deal of rice is here cultivated; the cultivation of that article
in this region being said to have proceeded from this very locality, a
fact which is of the greatest interest as regards the ancient
intercourse with Egypt. Even now, those among the rest of the
inhabitants of Burrum who belong to the Tawárek tribe of the Tademékket,
are distinguished for their wealth and their more refined manners; and I
here made the acquaintance of two eminent men among them, named Énnas
and Gedéma, the latter particularly remarkable for his corpulency.
At the place where we chose our encampment, the low grassy shore was
greatly compressed, a steep bank of black sandstone rising to about
thirty feet elevation close behind us, and forming at the top a flat
level, strewn with black pebbles, which, if a person turned his back to
the river, offered almost the same view as the most dreary part of the
waste; but as soon as one directed one’s eyes southward, the picture was
entirely reversed;—a magnificent stream, studded with rich grassy
islands, and affording the most refreshing breeze, appeared in sight.
The Sheikh had so many dealings with the inhabitants of the islands
opposite our encampment, that he was obliged to stay here several days;
but in order to satisfy me, he made us move on a little. However, we
only proceeded for about the distance of a mile, leaving this steep
rocky bank behind us, the ground remaining stony, clad with nothing but
small stunted trees. Here we encamped again near the border of the green
shore, where alone the soil was soft enough to admit the pegs, opposite
a long sandbank, which was the resort of numerous flocks of white
waterfowl. Of course this sort of progress did not exactly suit my
wishes, and in order to soothe my discontent, El Bakáy, soon after we
had encamped, paid me a long visit, in order to cheer me up, telling me
that he had heard that there really had been, as I conjectured myself, a
letter from Háj Beshír, with my parcel, and enumerating those of his
pupils, or télamíd, whom he wanted to send along with me.
There being no stated market-place all along this river, the buying of
provisions is sometimes accompanied with a great deal of trouble; and
although the only produce of this district is rice, that article is
never to be obtained in a prepared state. Nothing but kókesh, that is to
say, rice in the husk, is procurable; and this is a circumstance not to
be overlooked by Europeans who attempt the navigation of this river, as
they must always be prepared to lose some time in getting ready and
cleaning their rice. I here bought the néffeka of this kind of rice for
two drʿa of tári, equal to forty shells. Butter fetched twenty drʿa per
néffeka.
During our two days’ stay in this place, I received some valuable
information from some Arabs of the tribe of the Welád Molúk, who were
settled in Áribínda, that is to say, on the southern bank of the river,
and kept up a small trade with Libtáko, which is distant from here about
ten days’ march. The river being here so broad, it did not at all
surprise me to hear from these people that in average years, during the
lowest state of the river, it is fordable in several places.
Far more interesting than the visit of these mixed Berbers was that of a
man called Mohammed, who, with eight companions was on his way from
Gógó, his native place, to Bamba by water, in a middle-sized boat; thus
proving that the water communication between those places was still kept
up, notwithstanding the total political ruin of the country, and that,
too, at the present season of the year, when the water was at its very
lowest. He was a wealthy man, belonging to the mulatto stock of the
Rumá, and spoke only Songhay. He also brought me the latest news from
the districts farther eastward, and I was glad to hear that, owing to
the rebel army of Zabérma having been beaten by the governor of Támkala,
the road by Say was open.
[Sidenote: Tuesday, June 13th.]
Having had a thunder-storm during the latter part of the night, with a
heavy squall of wind, but without rain, we started at a rather late hour
along the grassy shore, which gradually becomes lower and is filled with
numerous small ponds; till, after proceeding a little more than a mile,
rocky ground began to rise to the surface on our left. It soon assumed
the form of steep cliffs, rising to the height of about 120 feet; but
although during the inundation it is closely approached by the river, at
present a narrow passage was left along the green shore. A heavy gale
raised the waves of the river to a considerable height; but the sky was
so overcast and enveloped in fog that nothing of the opposite shore was
to be discovered.
Numerous small torrents had intersected the cliffs, while a thick bush
of an unknown species lined the foot of them. A little further on, while
slightly decreasing in height, the rocks became more regularly
stratified, presenting numerous crevices and caverns.
Having then passed a place where the cliffs formed a deep recess, the
low grassy shore extending far into the river, we were obliged to ascend
the higher level for a while, an open branch coming close up to the foot
of the rocks. We however descended again after a little more than half a
mile, near two magnificent sycamores, and encamped at 11 o’clock in the
midst of a dense growth of dúm-bushes, while the Sheikh himself pitched
his tent on the top of the downs, near an encampment of Kél-tenákse, a
division of the Kél e’ Súk, to whom belonged also another encampment
upon an island in the river.
The sandy shore, thickly covered with dúm-bush, was represented to us as
the retreat of numerous lions, and we were warned not to encamp here;
but we preferred exposing ourselves to this slight danger, as the strong
wind did not allow us to pitch our tents on the top of the downs. We had
scarcely made ourselves comfortable, when a great multitude of people
belonging to the different tribes settled in the neighbourhood,—Tawárek,
Kél e’ Súk, Rumá, and Songhay gathered round us. Many of them had fine
features, while others bore distinctly the African character. The Kél e’
Súk, who seemed to presume upon their learning, scanty as it was,
brought forward their religious prejudices, and I had a sharp
disputation with them.
The whole of this district still belongs to Burrum. The Rumá seemed to
have also a hamlet of their own in this tract on an island in the river,
and appeared to be tolerably well off. A great deal of rice is
cultivated hereabouts. I bought some, and had it pounded by two females,
one of whom, during her work laughed and made merry almost without
interruption, while her companion, who was of a more sullen temper,
rendered herself guilty of theft, but was caught in the fact.
Almost all the slaves of these Tawárek wear nothing but a leathern
dress, that of the females consisting only of a long apron, while the
males very often provide themselves with a tight shirt or kilt of the
same material.
From all that I observed, I must conclude that the state of the morals
of these Tawárek slaves is very low, particularly those of the Kél e’
Súk. The latter were formerly the inhabitants of fixed settlements on
the borders of the desert, where a great deal of foreign commerce
centred, and have thence contracted manners which were strange to their
origin. But we must remember that from the most ancient times
prostitution, as a proof of hospitality, has been in practice among
various Berber tribes of North Africa.
[Sidenote: Wednesday, June 14th.]
Having staid here during the forenoon, we started late in the day. My
protector remained behind in order to settle some business, while I
proceeded in advance with the most trustworthy of his pupils, first
keeping close along the river, which here seemed to be of considerable
depth quite near the shore, but further on turning away to some distance
from it, through the plain, which was here well clad with small talha
trees. Thus, after a march of about four miles from our former
encampment, we ascended sandy downs, behind which a broad belt of swampy
meadow ground stretched along at a distance of more than two miles from
the river itself. The higher level soon became more rocky, being strewn
with black pebbles, between which numerous footprints of the giraffe
were visible. It was pleasantly undulating, a ledge of sandstone and
calcareous rock intersecting it like a wall. Having here heard from a
shepherd who was watering his flock at a small pond formed by the recent
fall of rain, that there was an encampment at some distance, we gave to
our course a more southerly direction, and soon reached a village lying
at the very brink of the steep bank of the river, consisting of huts,
and inhabited conjointly by some Arabs of the tribe of the Bú-ʿAlí, and
some poorer members of the tribe of the Kél e’ Súk. The huts consisted
of matting, and were very clean and well ventilated, each of them having
two doors, one on the north and another on the south side, both of
moderate dimensions.
It was late in the evening when we arrived here, and there being an
entire want of trees, we had great difficulty in obtaining a little
firewood; nor was there any good býrgu for the horses, the river, which
here divided into two branches, being too deep to allow this rank grass,
which prefers the swampy lowlands, to grow to any extent. The poverty of
the inhabitants, also, could not at all satisfy the wants of my
companions, who were very fond of a good supper; hence El Bakáy himself,
who was well aware of this circumstance, had passed this locality, and,
notwithstanding the lateness of the hour, directed his steps to another
encampment further on. This was also the reason of our following day’s
march being limited to a few hundred yards. We thus exchanged our
encampment at Isábegen for that of El Bakáy’s at Asákan Imbégge; but the
change was by no means advantageous to us, as the high level presented
here a most dreary aspect, being almost totally destitute of trees or
shrubs. The border of the river, however, bore a very different
character, and the swampy lowland extended to a great distance,
intersected by a dead water which at present had no connection with the
river. The profusion of herbage which grew in this locality enabled me
to buy here a good supply of butter, although the country in general
appeared to be very bleak. A large island, also, is formed in the river,
which is inhabited by Songhay, and called Éha. The previous afternoon,
we had observed ahead of us, to the east, a mountain chain called
Áseghárbu, and we now saw it more distinctly, stretching from east to
west 15° south.
We had scarcely pitched our tents, when we were visited by a great
number of Tawárek of the tribe of the Tin-ger-égedesh, who were encamped
at a short distance with their chiefs Amáre and Sadáktu. They were
distinguished by their noble countenance and superior style of dress,
and in both respects resembled the Tarabanása, whose enemies they are.
Most of them wore black tobes, the black alternately interchanging with
a white band; and I counted not less than fifty of them, all decent-
looking men. After a while I became very good friends with them,
although the commencement of our intercourse was rather awkward. They
had had some dealings with Mungo Park, whose policy it was to fire at
any one who approached him in a threatening attitude[35]; and having
lost some of their tribe by his well-directed balls, they kept at first
at some distance from me, viewing me with a rather suspicious and
malevolent eye. But when they observed that I had entered into cheerful
conversation with some of their party, they convinced themselves that I
did not belong to the class of wild beasts, or “táwakast;” for such,
from the reception they had met with from Park, they had supposed all
Europeans to be. I even, to my great astonishment, found here, with one
of the Kél e’ Súk, the life of Bruce, published by Murray in 1835, and
which most probably had been the property of Davidson, the Kél e’ Súk
having brought it from Ázawád, where it had been taken by Hámma, a
younger brother of El Bakáy, who, about the time of Davidson’s journey,
had paid a visit to Tawát and the country of the ʿAríb. It was almost
complete, only ten leaves being wanting, and I bought it for three
benáíg, or strips of indigo-died cotton. It had been used as a talisman,
an Arabic charm having been added to it.
Here, as in general, I allayed the suspicions of the people and made
them more familiar by showing them some pictures of men of various
tribes. Notwithstanding the great distance which separated my tent from
the encampment, none of the women remained behind, all being anxious to
have a look at this curious and novel exhibition; and having been sent
about their business when they came in the daytime, they again returned
towards night in such numbers that my people, being anxious for the
safety of my small tent, which became endangered by these unwieldy
creatures, endeavoured to frighten them away with powder. But all was in
vain; they would not stir till they had seen the pictures, which, in
accordance with the disposition of each, excited their great delight or
amazement. My custom, which I have mentioned before, of honouring the
handsomest woman in every encampment with a looking-glass, created here
a great struggle for the honour; but I was so unfortunate as to hurt the
feelings of a mother by giving the prize of beauty to her daughter, who
was rather a handsome person.
We remained here the following day, when we had, in the morning, a
considerable fall of rain, which lasted several hours, and drenched the
Sheikh and his followers in their leathern tent, while my old and worn
white bell tent, pitched in this open hammáda, withstood the rain
beautifully, to the great astonishment of the Tawárek, who all came,
soon after the rain was over, to see if I had not been swamped in my
frail dwelling, which, before, they had looked upon with contempt.
I had afterwards a very important controversy with the Sheikh’s people,
in which I had to make use of all my energy in order to carry out my
intention of following up the shores of the river; for the Kél e’ Súk
wanted to persuade the Sheikh to enter here the open desert, and to make
straight for the encampment of their chief, Khozématen, who, they said,
would provide me with everything necessary for my further journey. They
were seconded in their endeavour by all the eloquence of Áhmed Wadáwi,
El Bakáy’s favourite pupil, who asserted that, after the heavy rains
that had fallen, the desert afforded plenty of herbage for the horses.
But I opposed these arguments in the most determined manner, assuring
the Sheikh that, even if he should go, I would not, but that I should
pursue my route straight along the river; and, in order to make an
impression on his mind, I reminded him of the distinct promise which he
had given me of conducting me to Gógó. The Sheikh, then seeing that I
was firm, adhered to his word, and it was therefore decided that a
message should be sent to the chiefs of the Kél e’ Súk, to the effect
that they were to meet us in Gógó, while we continued our march along
the river.
Thus we left this cheerless camping-ground in the afternoon, and soon
descended by a gradual inclination from the higher desert tract, which,
however, after the heavy rain that had fallen in the morning, was full
of pools of stagnant water. We then passed several encampments, till we
reached the low grassy shore of the river, when the high ground on our
left was intersected by several dry watercourses, and obliged us,
although only for a short time, to exchange the green bottom for the
rocky slope at a place where a branch of the river, which approached
closely, was full of crocodiles.
Entering then an open grassy plain intersected by several channels, and
making our way with difficulty through this swampy ground, called
Erárar, we reached about dark an encampment of Kél e’ Súk, at the border
of an open branch of the river, which was here about 400 yards broad.
The locality was called Tabórak, though not a single tree was to be seen
hereabouts; the whole district is here still called Éha. The open river
afforded a very pleasant sight, as, during the last few days, I had seen
nothing but swampy creeks. Towards the south-east, the watery plain was
bounded by Mount Tóndibi, which juts out into the river in the shape of
a promontory of considerable elevation. The locality, however, was so
very unhealthy, that I could not long enjoy the fresh air outside, but
was obliged to retire into my tent at an early hour.
[Sidenote: Saturday, June 17th.]
On leaving our camping-ground in the morning, we had to cross two small
creeks, and then keeping along the swampy plain, soon got entangled in a
larger sheet of water, which stretched along the foot of Mount Tóndibi,
and appeared to intercept our passage. We therefore thought it better to
get out of the swampy ground, which here was full of water covered with
water lilies, and to ascend the sandy downs, where we passed another
ámazagh of the Tin-ger-égedesh. There is no doubt that this swampy
plain, for several months of the year, presents one uninterrupted sheet
of water. Thus we ascended the northerly offshoots of Mount Tóndibi,
which formed undulating sandy downs, stretching forth from the foot of
the rocky mount, and richly clad with dúm-bush; but we soon passed them,
and descended again on the other side into the grassy swampy plain, at
present dry, but intersected by a creek every now and then. The river
was at a considerable distance.
A mile beyond, we reached an encampment of the Kél e’ Súk, consisting of
reed huts, and at the instigation of the Wadáwi, in the absence of the
Sheikh, made a halt and unloaded our camels, when we suddenly received
counter-orders, and reloading our camels with great alacrity, proceeded
on our march. The plain was here intersected by several winding
channels, where we observed numerous herds of cattle and flocks of sheep
belonging to the slaves of Khozématen, who, like all the Tawárek, were
about to leave the river, and to enter the region of the desert, and the
mountainous tract of Áderár, where, in consequence of the rains, fresh
herbage was springing up.[36]
Here we ascended the sandy downs, keeping close along the green border
of the bot-há, and passing two small encampments, till we descended
again from the rising ground into the green bed of the valley, which was
here about three miles broad, and richly overgrown with daman-kádda
interspersed between the dúm-bush, with which the small isolated sandy
downs were adorned, besides a little “ʿashur,” tursha, or _Asclepias_.
But we soon received another serious warning not to trust to this low
swampy ground, for we suddenly observed a considerable sheet of water,
which seemed to be connected with the principal river extending in front
of us, so that we were obliged to regain the higher ground.
While riding a while by myself, I was much amused in observing our
motley troop, consisting of about thirty individuals, some mounted on
horses, riding singly or in pairs, others on camels, others again
toiling along on foot, some armed with guns, and some with spears, and
all in different attire, moving along this low swampy ground, where it
rose a few feet above the deepest bottom, and was well lined with bush.
It being then noon, the sun was very powerful, and when we reached the
drier ground, the heat became very troublesome. My companions therefore
were well pleased when we reached a village of the Songhay, or rather of
that division of them which is called Ibawájiten or Ibáujiten, hoping
that they should be able to get some refreshment; but the Songhay, now
that they have lost almost all their national independence, and are
constantly exposed to all sorts of contributions, are inhospitable in
the extreme; and they pointed out to us the encampment of their chief at
a considerable distance along the river, where we were to look for
quarters. The whole district is called Abúba.
Following the example of my companions, who were lightly laden and not
very cautious, I was induced once more to enter the swampy grounds; and,
being obliged to cross two boggy channels, we regained with difficulty
the sandy downs, which were enlivened with three separate groups of dúm-
palms, which adorned a cemetery. Here we encamped in a small field,
enclosed with fernán, but at present empty, the locality being called
Fágoná.
The situation on these high downs was so conspicuous, that my tent,
being visible at a great distance over the valley, attracted a great
proportion of the neighbouring population, among whom there were also
some Rumá. A few of them were even mounted on horses, although of a very
unseemly breed. They were seated upon a very awkward kind of saddle,
which was merely thrown over the horse’s back without a belly-band, and
quite low behind. Their dress was also poor, and of the same character
as that of the inhabitants of Bamba and Ghérgo. All these people belong
to the tribe of the Ibawájiten, and were remarkable for more than
ordinary ignorance. Many of them came to solicit medicine from me; and
one cannot wonder that, in such a locality, a great deal of sickness
prevails, for the whole river is almost entirely lost in a broad shallow
valley of about three miles in width, which, in its present low
condition, bordered by steep banks, was nothing but a labyrinth of small
creeks, intercepting swampy meadow grounds, although, during the higher
state of the inundation, it must be filled up by the river, and form one
large stream. Seeing so few trees hereabout, I was astonished to hear
all the people speak of the number of lions which infested this
district; they even begged us urgently to be upon our guard against them
during the night.
[Sidenote: Sunday, June 18th.]
Having heard nothing of lions or wild beasts during the night, we
prepared early for our departure, but were detained some time, as the
Sheikh had again business to transact as a general pacificator; these
Ibawájiten having purchased two of the slaves whom Sadáktu had taken
from the people of Bamba, and not feeling inclined to return them. At
length we started, but found it extremely difficult to avoid a wide
swampy creek which deeply indented the country, while it afforded a
beautiful field for the cultivation of rice, and even in the present
decayed state of the country, was not left wholly unprofitable. At
length having passed several small channels, we regained the border of
the sandy downs, which were richly clothed with vegetation, although the
melancholy looking fernán bush here also vindicates its right, beside
the retem and the talha tree.
We at length resumed our southerly direction, but were not allowed for
any length of time to follow a straight course across this swampy
ground, being recalled by some of our companions, who conducted us to a
sandy promontory, with projecting granite blocks and dúm bushes, where
the Sheikh had made a halt, opposite an encampment of the Songhay, in
the “Ammas,” as the Imóshagh call the bottom of the valley. Although I
was sorry to break off our march so soon, the view from this place was
highly interesting, as it afforded a distant prospect over the river, if
I may so call a broad swampy valley, hemmed in by steep banks, enclosing
in the midst an abundance of rank grass, and scarcely affording at the
present time the aspect of an open sheet of water, smaller and larger
creeks, and more extensive ponds being formed in every direction. But
the most curious sight was that presented by the river a little higher
up, where corresponding to the deep gulf which we had turned round in
the morning, there appeared on the opposite side another swampy gulf,
the whole width of the valley at that place being scarcely less than
eight miles. It is evident, from all that I saw here, that the navigable
branch of the river runs on the side of Áribínda, that is to say, the
southern bank.
As it had been decided that we should remain here during the night, we
had already pitched our tents, and made ourselves comfortable, when our
companions having been informed that in a neighbouring encampment there
was a better prospect of a good supper, suddenly started off, although a
thunderstorm gathered with threatening appearance over our heads; but
fortunately the encampment was not far distant, and the storm passed by
without rain. This encampment belonged to the Kél e’ Súk, and was very
considerable. The next morning several very decent-looking men were
introduced to me, by my officious friend, Áhmed el Wadáwi, when they
assured me that the whole road to Say was safe. All these people, who
possess a small degree of learning, and pride themselves in writing a
few phrases from the Kurán, were extremely anxious to obtain some scraps
of paper, and I was glad to be still enabled, besides small strips of
black cotton cloth and needles, to give away some trifling presents of
this kind.
When we left the encampment, which was at about 800 yards from the outer
bank of the river, the country assumed quite a different aspect, and we
had soon to descend a rough rocky passage of blackened sandstone,
interspersed with granite blocks, in a great state of decomposition, and
passing several encampments of Tawárek, of the tribe of the Ímedídderen,
we entered a plain richly wooded with talha, hájilíj, retem, fernán, and
the poisonous euphorbia, which, as is generally the case, grew in the
shade of the talha trees.
We very nearly became embroiled in a serious quarrel with the
inhabitants of one of these camps, who seized a small box which I had
given to the Sheikh, and which one of his young slaves was carrying. I
was riding in advance, and the people allowed me to pass unmolested,
contenting themselves with putting some questions to me. The whole
country was in a state of great agitation, a rumour having got abroad
that I, in conjunction with the Sheikh, was to establish here a new
kingdom. But a few considerate admonitions from the more respectable
members of the troop brought the Tawárek to reason; and it was very
curious to witness the theatrical attitudes which one of these simple-
minded but energetic original inhabitants of North Africa made use of,
in order to demonstrate to the author of the riot the absurdity of his
proceedings.
After some slight delay caused by this theatrical _intermezzo_, we put
our little troop once more in motion, following our former southerly
direction, till we were overtaken by a messenger from the Sheikh, with
the order that we were to approach nearer the river. Proceeding
therefore in a south-westerly direction, we soon came to the exterior
embankment of the river reached by its waters during the highest state
of the inundation, and girt by a dense grove of dúm-bush and talha
trees, but destitute of the nutritious býrgu.
In this locality, which is called Kókoro, we made a halt in order to
wait for El Bakáy; but, as he did not come, and as we were unable to
stay in this wilderness where no encampment was near, we moved on in the
afternoon, with an almost exact southerly direction, towards Gógó,
Gʿawó, or Ghágo, the celebrated capital of the Songhay empire. We first
kept along the border of the green swampy creek, which further on
presented an open sheet of water, while on our left, between the dense
dúm-bush, dúm-palms also began to appear. But about two miles further
on, leaving the creek for awhile, we ascended sandy downs, where from
the deserted site of a former ámazagh, bearing evident traces of having
been the resting-place of a numerous herd of cattle, my companions
descried in the distance the tops of the palm trees of Gógó, while I
strained my eyes in vain, filled as I was with the most ardent desire of
at length reaching that place.
Descending then into a slight depression, we reached a larger fáddama,
which soon after was joined by a considerable branch from the north-
west, gradually filling with water as we advanced, and forming an arm of
the river. From beyond the other side, a very comfortable looking
encampment became visible, and almost induced my companions to give up
the plan of reaching the desolate site of the former capital of this
Nigritian empire; but the fine tamarind trees, and the beautiful date
palms burst now too distinctly upon our view to allow me to relinquish
the pleasure of reaching them, without further delay. It was a most
interesting and cheering sight to behold a large expanse of fields of
native corn take the place of the desert. The whole country became one
open cultivable level, uninterrupted by any downs; and I thought at that
moment that we had bid farewell to the desert for ever, and entered the
fertile region of Central Negroland, an expectation which, however, was
not fully realized by what I observed further on. But here, at least,
even in the present decayed state of the country, there were some
remains of industry, and the stubble-fields of sába, or sorghum, were
succeeded by tobacco plantations, and, after a slight interruption, by
ricegrounds under water. However, darkness set in before we reached the
miserable hovels of Gógó, and we encamped on a large open area, bordered
round about by detached huts of matting, from which the ruins of a large
tower-like building of clay rose to a considerable height, and by a fine
grove of rich trees, running on into a dense underwood of siwák. The
river was not visible from this point.
[Footnote 33: Book ii. chap. xxxii. τὴν ὁδὸν ποιευμένους _πρὸς ζέφυρον
ἄνεμον_.]
[Footnote 34: This passage was written in 1854.]
[Footnote 35: It was this policy of Mungo Park, which he no doubt
adopted much against his own inclination, that inspired Major Laing,
when he heard of it in Tawát, with such ominous dread of the fate which
might await himself. In one of his letters which I had the opportunity
of inspecting through the kindness of General Sabine, he exclaims, after
having mentioned that he met a Tárki who had been wounded by Mungo
Park:—“How imprudent, how unthinking! I may even say how selfish was it
in Park, to attempt to make discoveries in this country at the expense
of the blood of the inhabitants, and to the exclusion of all after
communication; how unjustifiable was such conduct!” It was on this
account that Major Laing sent back the sailors whom he had with him, and
almost gave up his design of navigating the river below Timbúktu.]
[Footnote 36: I here subjoin a list of the names of the most celebrated
wells and pasture grounds of Áderár, some of which were at a former
period, the sites of wealthy towns:—Amásin, Áraba, Tin-darán, Yúnhan or
Gúnhan, Súk or e’ Súk, Ijenshíshen, Ázel-adár, Kídal, a very fine
district; Én-déshedáit, Taghelíb, Marret, Talábit, Tadakkét, Ásway, An-
emellen, An-sáttefen, Asheróbbak, Tin-záwaten, Tájemart, Eléwi,
Dohendal, Tin-ajóla, Én-rar, Ejárak, Áshu, Álkit, Takelhút, Dafelliána,
Én-áfara.]
CHAP. LXXVIII.
THE ANCIENT CAPITAL OF SONGHAY AND ITS NEIGHBOURHOOD.
[Sidenote: Tuesday, June 20th.]
As soon as I had made out that Gógó was the place which for several
centuries had been the capital of a strong and mighty empire in this
region, I felt a more ardent desire to visit it than I had to reach
Timbúktu. The latter, no doubt, had become celebrated throughout the
whole of Europe, on account of the commerce which centred in it;
nevertheless I was fully aware that Timbúktu had never been more than a
provincial town, although it exercised considerable influence upon the
neighbouring regions from its being the seat of Mohammedan learning. But
Gʿawó, or Gógó, had been the centre of a great national movement, from
whence powerful and successful princes, such as the great Mohammed el
Háj Áskia, spread their conquests from Kebbi, or rather Háusa, in the
east, as far as Fúta in the west; and from Tawát in the north, as far as
Wángara and Mósi towards the south.
Cheered at having reached this spot, I passed a tranquil night, and
rising early in the morning, lay down outside my tent, quietly enjoying
the prospect over this once busy locality, which, according to the
unanimous statements of former writers, was the most splendid city of
Negroland, though it is now the desolate abode of a small and miserable
population. Just opposite to my tent, towards the south, lay the ruined
massive tower, the last remains of the principal mosque, or jíngeré-bér,
of the capital, the sepulchre of the great conqueror Mohammed. All
around the wide open area where we were encamped, was woven a rich
corona of vegetation, among which, in the clear light of the morning, I
discovered different species of trees that I had long ago lost sight of;
such as date palms, tamarind trees, ngáboré or sycamores, and even the
silk-cotton tree, although the specimens of the latter plant were rather
poor and of small growth.
Having enjoyed the scenery for some time, I went with my young Shúwa
lad, in order to obtain a sight of the river, of which as yet I had seen
nothing here. Emerging from the fine group of trees, I found that only a
very small creek without an outlet at the present season, closely
approached the town, while an extensive swampy lowland extended far into
the river. But for several months in the year this lowland is inundated,
with the exception, perhaps, of a few spots which rise to a greater
height, and are adorned with talha trees.
At present the name of Gʿawó is given not only to the site of the former
capital, but also to the island, and even to the opposite shore of
Áribínda; and I once supposed, that the chief part of the town was
situated on the island, but this does not appear to have been the case;
neither does it appear to have stood on the western bank. The fact is
that in former times there were two distinct quarters of Gógó, the
quarter of the idolaters on the western bank towards Gúrma, and the
royal and Mohammedan quarter on the eastern bank towards Egypt, whence
Islám, with its accompanying civilization, had been introduced. In the
course of time the latter quarter would gain over the former, which from
the beginning, when pagan worship was prevalent, was no doubt the more
considerable.
Even at present, when all this ground was left dry by the retiring
waters and formed a rich grassy island, only a few huts were seen on the
island, as well as on the shore of Áribínda. But the present inhabitants
appear scarcely to be in want of the river, for only a single seaworthy
boat was to be seen, and four others out of repair were lying on the
shore. The natives, when I expressed my astonishment at the miserable
state of their craft, complained that they had no wood for building
boats. Between the huts and the little creek, which by means of a
northerly branch serves to irrigate the rice-fields, there is a tobacco
plantation. It is here that the finest trees are grouped together, and I
now observed, that besides from twenty to twenty-five date palms, which
were just full of fruit, bordering upon ripeness, there were two or
three dúm-palms.
Having thus surveyed the river, I took a turn round the hamlet, which
altogether consists of about 300 huts, grouped in separate clusters, and
surrounded by heaps of rubbish, which seemed to indicate the site of
some larger buildings of the former city. While walking round the huts,
the women came out from their “búge,” or matting huts, and gathered
cheerfully round us, exclaiming one above the other, “Nasára, nasára,
Allah aákbar!” “A Christian, a Christian: God is great!” but they seemed
to take a greater interest in my younger Shúwa lad than in myself,
dancing round him in a very cheerful and fascinating manner. Some of
them had tolerably regular features, and were tall and of good
proportions. They were all dressed in the same style, very different
from the dress of the women in Timbúktu, having a broad wrapper of thick
woollen cloth of different coloured stripes fastened below the breast,
so that it came down almost to their ankles, and many of them had even
fastened this dress over their shoulders by a pair of short braces, in
the same way as men wear their trowsers in Europe, and others had simply
fastened it from behind.
While I was thus walking round the village, I met an old man who greeted
me in the most cheerful manner, and attached himself to me. From what he
intimated, I could not but conclude, that he had come into close contact
with the Christian who so many years ago navigated this river in such a
mysterious manner; but, unfortunately, he was of weak understanding, and
I could not make out half of what he said to me. I regretted this the
more as he conducted me through the heaps of rubbish to a long narrow
clay building at a short distance west from the mosque, where he wanted
to show me something of interest, but the owner of the house refused me
admittance.
Leaving then the furthermost huts on my right, I turned my steps towards
the jíngeré-bér, and endeavoured to make out as well as I could the plan
of this building.
According to all appearance, the mosque consisted originally of a low
building, flanked on the east and west side by a large tower, the whole
courtyard being surrounded by a wall about eight feet in height. The
eastern tower is in ruins, but the western one is still tolerably well
preserved, though its proportions are extremely heavy. It rises in seven
terraces, which gradually decrease in diameter, so that while the lowest
measures from forty to fifty feet on each side, the highest does not
appear to exceed fifteen. The inhabitants still offer their prayers in
this sacred place, where their great conqueror, Háj Mohammed, is
interred, although they have not sufficient energy to repair the whole.
The east quarter of the mosque evidently was formerly the most
frequented and best inhabited part of the town, and is entirely girded
with a thick grove of siwák bushes, which covers all the uninhabited
part of the former city. The town, in its most flourishing period, seems
to have had a circumference of about six miles. According to the
statement of Leo[37], it appears never to have been surrounded by a
wall. The dwellings in general do not seem to have been distinguished by
their style of architecture, with the exception of the residence of the
king, although even that was of such a description that the Bashá Jódar,
on conquering the town, wrote to inform his master, Múláy e’ Dhéhebi,
that the house of the Sheikh el Harám, in Morocco, was much better than
the palace of the Áskia.[38]
When I returned to my tent from this my first excursion, I found a great
crowd of men assembled there, but was unable to make the acquaintance of
any one who might give me some information about the place, and, on the
whole, I did not succeed in entering into any amicable relations with
the inhabitants of Gógó. Their sullen behaviour seems to be accounted
for by the fact, as I shall mention further on, that they had behaved
rather treacherously towards the Christian who had visited this place
some fifty years before.
I endeavoured also, although in vain, to buy Indian corn, from the
inhabitants, although it was perhaps the fear of the Tawárek which made
them deny that they had any. Thus I found myself reduced to the
necessity of providing myself with a supply of úzak, or eníti, that is
to say, the seeds of the _Pennisetum distichum_, which is generally used
as an article of food by the Tawárek, my horses having fared very badly
for some time.
It was not until the second day of our arrival, that my protector,
accompanied by Hanna, Khozématen, Hammalába, and the other chief men of
the Kél e’ Súk, who had come to have an interview with him, joined us.
These people were mounted partly on camels, partly on horseback, and the
large open area which spread out between the mosque and our tents thus
became greatly enlivened; and it was not long before the messengers who
had been sent to Alkúttabu returned with the answer, that he would meet
the Sheikh in this place in three days. It almost appeared as if Gógó
was again to acquire some slight historical importance, as the place of
meeting between the native chiefs of these disturbed regions and a
European, anxious to inspire the natives of these countries with fresh
energy, and to establish a regular intercourse along the high-road which
nature herself has prepared.
When all these people arrived, I was just busy laying down, as well as
circumstances allowed, my route from Timbúktu to Gógó, which I was very
anxious to finish, and to send off from here, and thus to secure the
results of my exploration, in case of any mischance befalling myself. At
that time, the legs of my table being broken, I was obliged to finish
this map on a board placed upon my knees, and sitting on my mat, as I
had at that period neither chair nor box. Having finished this business,
I went with the Sheikh, in order to pay my compliments to the Kél e’
Súk, who had just concluded their prayers. The two chiefs, Khozématen
and Hanna, principally claimed my attention. But, although they were
very respectable men, it was a rather curious circumstance that both
were blind, or nearly so; Hanna, who was the elder by two years, had
only one eye, and Khozématen was totally blind; notwithstanding which,
he felt confident that I was able to cure him.
Besides the transactions with these people, the preparations for my home
journey were going on, although slowly; and the Sheikh addressed a
letter in my favour to the chiefs on the road along which I had to pass.
It was couched in flattering terms, and could not fail to be of the
greatest service to me after my separation from him.[39] Notwithstanding
that a tolerable variety of business was on hand, the locality soon
became loathsome to me on account of the great heat which prevailed. The
shade which was afforded by the fine sycamores near the river, was at
too great a distance from my tent, and too much frequented by birds, to
be of any avail. I was therefore glad that the visit of some other
people induced my host to interrupt our stay here by a small excursion.
These people were the Gá-béro, as they are generally called, or,
according to their original nomenclature, Súdu-kámil, a numerous tribe
of Fúlbe, who have been settled in these regions for several hundred
years, and from fear of the persecution of the Áskíá, or Síkkíá, have
exchanged their own native language for that of the inhabitants of the
country. They had formerly enjoyed almost undisturbed liberty, in a
state of nominal dependence on the governor of Say; but some time
previously they had been forced to acknowledge the supremacy of Hómbori,
the governor of which place had made an expedition against them, and
killed some thirty of their number. They therefore desired the Sheikh to
come and extend his protection over them and to impart blessing to them.
However, we did not leave this place till the afternoon of the 25th.
Having left behind us the area of the ancient town, and then traversed a
plain clad with small talha-trees and dúm-bush, we reached, after a
march of about four miles, the grassy border of the river, and boldly
entered the swampy grounds; for in the midst of these lowlands, from
whence the river had retired, there were several clusters of matting-
huts, inhabited by Gá-béro and Rumá. Not having taken any tents with us,
sheds were erected both for El Bakáy and myself, but they were in a
miserable condition, and it was fortunate that a thunder-storm, which
had hovered over our heads almost the whole of the afternoon, was moving
northwards, where a great deal of rain fell, and left us tolerably free
from wet and wind.
[Sidenote: Monday, June 26th.]
The inhabitants of the hamlet treated us rather inhospitably; and we set
out at an early hour to pursue our march in the swampy vale. After
proceeding for about a mile, we passed a small hamlet, situated on a
rising ground, adorned with dúm-palms. Crossing several small channels,
where the people were busy renewing the dykes encompassing the rice-
fields, we reached the firm shore, which was adorned with dúm-bush,
fernán, kalgo, tursha, and damankádda. The river, which forms here a
tolerably open sheet, is bordered on the side of Áribínda by a steep
bank, which, a little further on, is succeeded by sandy downs. However,
after a short time, we were again obliged to enter the low swampy
ground, which at present formed a wide grassy gulf enclosed by hills.
The plain was cultivated with a good deal of sorghum, the blades of
which were just starting forth, but the grain does not ripen before the
period when the inundation covers this spot, and transforms it into a
lake-like widening of the river. Winding along between several channels
which had not yet dried up, we were glad when we again reached the firm
shore, where the rocky slope, from 80 to 100 feet elevation, closely
approaches the open river. A party of Kél e’ Súk were just pitching
their tents here.
Keeping along the narrow slip of level shore, which gradually became
more and more compressed, from which circumstance the locality is called
Tin-shéran, we found ourselves, after a march of about a mile, opposite
an encampment of the Gá-béro, spreading out on a flat sandy beach, which
at present formed the border of a very extensive grassy plain, but
which, when the river rises to a greater height, forms a sort of
sandbank, till it is overwhelmed, in its turn, by the rising waters of
the Niger. These being the people who had invited us to come and pay
them a visit, we chose our camping-ground on the high sandhills forming
the offshoots of the rocky slope, which here rose to the height of 200
or 300 feet. It was a beautiful open place, and the Gá-béro[40], as soon
as they observed us, began to beat their drum, or tobl, and prepared to
cross over to us. To accomplish this, however, it was first necessary
for them to borrow some boats, as they themselves did not possess any,
from fear of the Tawárek, who might easily cross over to them, and annoy
them.
Having sent three oxen swimming across the river as a first token of
hospitality, they began to raise a very neat matting-dwelling for the
Sheikh; but my noble friend, with great courtesy, gave it up to me, and
ordered another for himself. These people exhibited great superiority
both in carriage and intelligence over the Songhay inhabitants, although
their dress is not very different from that of the Fúlbe, being only a
little fuller and less shabby. A few, such as their chief, Hanna, and
his people, wear black tobes, with pockets of red cloth, like the
Tawárek. Their wives dress like the Songhay women, wrapping a woollen
shawl round the lower part of the body, below the breast, and fastening
it over the shoulder.
They derive their descent partly from Fúta, and partly from the tribe of
the Úrube settled in Másina. Some sherífs are also stated to have
intermarried with them: and it was with considerable interest that I
beheld among them several individuals with real Púllo features. They are
greatly afraid, not less of the Fúlbe of Hómbori (the place mentioned in
my outward journey, which is only four good days’ march distant from
here), than of the Kortíta, a division of the Songhay settled further
down the river. They were therefore most anxious to possess a double
talisman against this twofold danger which threatened them, and received
a blessing from me as well as from the Sheikh; for although I told them
repeatedly that the blessing of the Sheikh was quite sufficient for
them, they insisted upon receiving my own benediction likewise. I now
learned that several of them had made my personal acquaintance on a
former occasion, having been among the troop of natives who assisted me
in crossing the dangerous swamp a few miles from Áribínda.
In this place, which is called Borno, or Barno, we remained the four
following days; and I might have enjoyed the fine air and the charming
view over the river, notwithstanding my eager desire to continue my
journey without any longer delay, if it had not been that I was badly
off for food, the rice with which we were supplied not being seasoned
with salt, and there being an entire lack of milk. The communication
with the opposite shore was rendered rather difficult by the great
breadth of the open river, which, moreover, became repeatedly agitated
by a thunder-storm, and was infested by several hippopotami, which at
times were furiously snorting about in the river, as if in anger at our
having disturbed their quiet retreat. The day of our arrival they had
thrown the whole of our horses into disorder, and put them to flight
while they were pasturing near the shore. They even at times interrupted
the intercourse between the two banks, and altogether exhibited a very
noisy character, especially during the evening and in the course of the
night, when they wanted to come out for their usual food. Two white
“ar,” a rather rare species of antelope in these quarters, were seen by
some of my companions on the rocky heights above.
[Illustration: Drawn by J. M. Bernatz, from a Sketch by Dr. Barth.
M. & N. Hanhart, lith. et impt.
BORNO ON THE NIGER.
June 26th. 1854.]
At times I was roaming about in the recesses of the rocky slope, which
offered very charming views, one of which is represented in the plate
opposite, or I had some conversation with people who were passing by.
Among the latter were especially a troop of Sherífen, a section of the
Kél e’ Súk, but very different from the general character of that tribe,
whose distinguishing features are humility and harmlessness. All of them
came in full armour, and many were well dressed, and their general
bearing bore testimony to an independent mind. It was curious, however,
that the chief of these people mistook me for El Bakáy, and therefore
paid his compliments to me first, probably in consequence of my beard
being longer.
[Sidenote: Saturday, July 1st.]
The herd of cattle, which the Gá-béro were to make a present of to the
Sheikh, having at length successfully regained their native shore, we
set out on our return march to Gógó late in the afternoon, and keeping
along the rocky slope, where it recedes inland, behind Tin-shéran, we
halted for the night in an encampment of the Kél-gúnhan, which was very
considerable, consisting of more than 100 leathern tents. The encampment
was full of young slaves, such as I had rarely seen with any of these
Tawárek; but as I have observed on a former occasion, the Kél e’ Súk do
not seem as yet to have entirely forgotten their former residence in a
large, luxurious place, and even at the present time indulge greatly in
the traffic of slaves. Here, also, the slaves, male and female, were
entirely clad in leather, but on the whole, they were good-looking, and
appeared cheerful.
[Sidenote: Sunday, July 2nd.]
I again reached Gógó, while the Sheikh remained behind in the encampment
of another body of Kél e’ Súk, situated on a sort of promontory,
projecting into the swampy plain, which we reached about five miles
after setting out from the place where we had passed the night. Our
march lay along the foot of the rocky slope full of caverns and ravines,
and enlivened with trees and bush, the swampy ground on our left being
laid out in rice-fields, which the people were busy cultivating, and
interrupted here and there by insulated rising ground clad with dúm-
bush.
On my arrival in my tent I was glad, after my long abstinence from
palatable food, to indulge in an excellent rejíre, the favourite drink
made with cheese and dates, which is very acceptable in the desert
country, but rather difficult to digest in the feverish regions of
Negroland. Thus I began to prepare myself for my home journey, which
from henceforward I might confidently expect to pursue with more
steadiness. I then went to pay a visit to my friends the Kél e’ Súk,
who, during our long absence, had grown very impatient, and, as it would
seem, not without good reason. They received me very cheerfully, and in
their excess of friendly feeling, made an endeavour to convert me to
their creed; but having received a direct refusal, they entreated me
very earnestly to return to them as soon as possible, but this time by
way of Tawát. However, I was obliged to tell them, that it was very
unlikely I should ever return, and more improbable still by way of
Tawát, that road being extremely dangerous for us; but I informed them,
that I entertained no doubt, that if it were possible to get over the
rapids which obstructed the lower course of the river, the English would
not be long in paying them a visit.
All my friends who now saw my departure near at hand, began to evince
their attachment to me more strongly than ever, and in the evening,
after I had dismissed El Munír and Inésa, the sons of Khozématen, both
of them worthy young men, I had a very animated conversation with my
friend Mohammed el Khottár over our tea, and I promised him a
considerable number of Arabic books, in the event of his paying a visit
to England.[41]
The following morning, when I was lying outside my tent, as was my
custom, enjoying the fresh air, all my friends gathered round me, and I
had to read to them passages from various European books, including the
Greek text of the Evangelists. The German principally attracted the
attention of these people, the full heavy words of that language
appearing to them somewhat like their own idiom, and they became highly
elated, when I recited to them from memory some verses of a favourite
German poem.
All my people were so full of enthusiasm, on account of a fair prospect
of a speedy departure on our home-journey being held out to them, that
they gave the Sheikh El Bakáy, when he joined us, in the course of the
morning, in Gógó, a most hearty reception, and fired away a good deal of
powder in honour of him. I afterwards went with him to distribute some
presents amongst the chiefs of the Kél e’ Súk and some great men of the
Awelímmiden, who had arrived in the company of the Sheikh. Khozématen
received a fine black Núpe tobe and a black lithám; Hanna, a túrkedí and
a lithám; the four Awelímmiden, viz., Bodhál, Ríwa, Alíso, and Sábet,
each a lithám, besides some smaller articles; and each of the sons of
Khozématen and Hanna, the half of a lithám. Every one was content,
although some of them would have liked to receive articles of greater
value.
There being no prospect that Alkúttabu would join us here, as we were
told that he had gone to drive back a predatory expedition of the Kél-
fadáye, I returned the fine black horse which the Sheikh had made me a
present of, and which I had destined for the chief of the Awelímmiden,
to the former, who was going to visit that chief, in order that he might
present it to him in my name. I also made ready the present which I
intended to make to Thákkefi, the son of the former chief, and El Ágwi,
a near relation of his.
The Sheikh himself showed his consciousness of our approaching
separation by assuming a lively air. In the evening I had a very
animated conversation with him and Sídi Áhmed el Wádáwi, the most
learned of his pupils, with regard to the shape of the earth, and
succeeded, at length, in clearly demonstrating to him its globular shape
and the circular motion of the whole system of the planets. He was not a
little struck when, speaking of what was above the earth and under it, I
told him that, with regard to the Omnipresent Being, such as we and they
recognise the Almighty Creator of the universe to be, the idea of an
above and below was not to be entertained; but that such expressions had
only reference to human speculation. But, although as a Mohammedan he
could not entirely concur in such a doctrine, being overawed by the
authority of the Kurán, yet, having before his eyes the beautiful
panorama of the hemisphere, he became quite convinced that on the whole
I was right; although, shut up within the narrow walls of his room in
the town, he had always thought it both absurd and profane to assert
such a thing.
[Sidenote: Wednesday, July 5th.]
All was ready for our departure, when Thákkefi, the cousin of the
present ruler of the Awelímmiden, and son of the late powerful chief E’
Nábegha, joined us with a few of his companions, among whom Sohéb was
the most conspicuous. The arrival of this important personage caused us
fresh delay, which, however, on the whole, was agreeable to me, as he
was authorized by Alkúttabu to grant me full franchise and perfect
security for all Englishmen travelling or trading in their territory;
and in the course of conversation he even made the remarkable proposal
to me, that the English should endeavour, by means of a strong
expedition up the river, to establish regular intercourse with them.
Meanwhile, the chiefs of the Kél e’ Súk departed for their respective
homes, holding forth the prospect that I myself might soon follow.
Thákkefi stayed with me almost the whole of the day, inspecting my
effects with the greatest curiosity and attention. He was a fine tall
man, possessed of great strength and remarkable intelligence, and had
the most ardent wish to see more of our ingenious manufactures. I was
very sorry that I was able to show him so little, as almost the whole of
my supplies were exhausted. A spear had been thrust through his neck
from behind, in the sudden attack by the Kél-gerés at Tin-taláit, where
his father was slain, and he was very anxious to obtain some efficacious
plaister for his wound. Everything went on so well in my intercourse
with this chief, that in the afternoon of the day following his arrival
the letter of franchise was written by Daniél, the secretary of
Alkúttabu, and the day after Thákkefi himself called upon me in my tent.
He appeared to have some particular object in view, and, having
carefully secured the entrance of the tent, in order to prevent other
people from overhearing our conversation, he expressed his desire and
that of his uncle, that the English might send three well-armed boats up
the river, in order to establish intercourse with them. I took care to
point out to him, that however anxious the English were to establish
commerce and an exchange of produce with this region, yet the success of
their endeavours was dependent on the circumstance whether they would be
able to cross the rapids and the rocky passage which obstructed the
river lower down, between Búsa and Rába, and that therefore I was unable
to promise him anything with certainty. I gave to this chief, who,
besides being possessed of great vigour, had a good deal of good-nature
about him, one tobe shaharíye, two black tobes, two black shawls, three
túrkedís, a silk cord of Fás manufacture for suspending the sword, and
several other smaller articles.
During our stay in this place I had laid down the course of the river
between Timbúktu and Gógó on a tolerably large scale, as far as it was
possible to do so, written a despatch to government, and several letters
to members of the Royal Geographical Society and other private friends,
and having sealed the parcel, I delivered it to the Sheikh in order that
he might forward it without delay upon his return to Timbúktu. I am
sorry to say, however, that this parcel only arrived a few months ago,
having been laid up in Ghadámes for more than two years.
Before leaving Gógó, I was anxious to ascertain exactly the nature of
the river along this shore, as on our march both to and from the Gá-
béro, we had kept at some distance from its bank, and I arranged with
the Sheikh’s nephew to survey the shores of the river for some distance
downwards. When I was about to mount on horseback, Thákkefi requested
that I would put on my European dress, as he was anxious to see how it
looked; but, unfortunately, instead of an officer’s dress, which would
certainly have pleased them very much, I had no European clothes with me
except a black dress suit, which could only impress them with a rather
unfavourable idea of our style of clothing, and although they approved
of the trowsers, they could scarcely fail to think the shape of the coat
highly absurd. But having never before seen fine black cloth, they were
surprised at its appearance, and, at a distance, all the people mistook
it for a coat of mail, as most of them had been accustomed to see only
red cloth.
Pursuing then, my proposed excursion, I observed also, below the
village, some fine groups of date-palms. I also assured myself that the
creek of Gógó, at least at this season of the year, is quite
unnavigable, although I could not understand why the modern capital of
the Songhay empire was not built on the open river, the only advantage
derived from its actual situation being that the small creek forms a
kind of close harbour, which affords protection to the boats, and may
easily be defended in case of need. As for the site of the former
capital Kúkiya, or Kúgha, I am sorry I did not arrive at a distinct
conclusion respecting it.
Having followed the bank, as far as the point where the creek joins the
principal branch of the river, I felt myself induced, by the precarious
state of my companion’s health to retrace my steps. This indisposition
of the Sheikh’s nephew influenced the choice of my companions on my
return journey; as it had been originally the Sheikh’s intention to send
his nephew along with me as far as Sókoto. In his place another, but
more distant relation of the Sheikh, Mohammed ben Mukhtár, an energetic,
and intelligent young man, but of a less noble turn of mind, was
appointed; and besides him, there was the Hartáni Málek, son of a freed
slave, who was to return with the lastnamed messenger from Támkala; then
Mústafa, and Mohammed Dáddeb, the latter a native of Timbúktu, who were
to return from Sókoto, and Áhmed el Wádáwi, and Háj Áhmed, who were to
return from Bórnu.
In the evening preceding our departure, our camp exhibited a busy scene,
as we were engaged in finishing our preparations for the journey, the
Sheikh undertaking the outfit of one half the messengers and I the
other; but the presents, also, which the latter destined for the chiefs
of Negroland, were delivered to me, in order that I might take them
under my care. He had, besides, the goodness to supply me with some
native cotton and tobacco, to distribute as presents to the Tawárek and
Songhay on our road: he also gave a dress to each of my companions, I
doing the same to those among his pupils who had been most attached to
me. I even felt induced to make a present of a very handsome tobe from
Sansándi, richly ornamented with silk, which I had intended to take with
me as a specimen of that very interesting manufacture, to Sídi Mohammed,
a son of the Sheikh, who had accompanied us, and who, on account of our
long absence from the town, was rather shabbily dressed at the time.
[Footnote 37: L. vii. c. 3.]
[Footnote 38: Journal Leipsic Oriental Society, vol. ix. p. 549.]
[Footnote 39: A translation of this letter will be given in Appendix
IV.]
[Footnote 40: The Gá-béro are divided into the following tribes: the
Shédibé, the Bwájil, the Sillánche (the latter probably so called from
the well known town Silla), the Ágades, and the Gorrong.]
[Footnote 41: This young man actually came to Tripoli in the course of
last summer, but the unfortunate state of Indian affairs, and other
circumstances, together with an illness common with people coming from
the interior, which attacked both him and his companions, prevented his
coming to this country.]
CHAP. LXXIX.
SEPARATION FROM THE SHEIKH. — CROSS THE RIVER TO THE SOUTH-WESTERN SIDE.
— VARIOUS ENCAMPMENTS. — RIVER STUDDED WITH ISLANDS. — ANSÓNGHO.
[Sidenote: Saturday, July 8th.]
At length the day dawned when I was, in reality, to begin my home-
journey, for all our former movements along the river had rather
resembled the wanderings of the natives themselves than the direct march
of a European traveller, and, although I felt sincerely attached to my
protector, and under other circumstances might still have found a great
many objects worthy of my investigation and research in this region, I
could not but feel greatly satisfied at being at length enabled to
retrace my steps homeward, with a tolerable guarantee as to my safety.
It was highly gratifying to me that when I left this place a great many
people wished me a hearty farewell and a prosperous journey; nay,
Thákkefi even commissioned me to offer his special regards to Queen
Victoria, with whose name I had made him acquainted.
Having then pursued our march through the level tract along the river,
which here forms a great north-southerly reach, and which, from having
been full of life, is now empty and desolate, we reached the site of the
encampment of the Kél e’ Súk on the sandy eminence which we had passed a
few days before, but which was now deserted. From thence we descended
into the swampy ground towards the river, and here passed by a Songhay
hamlet, the inhabitants of which received us with their usual
inhospitality, and even refused us a little water,—an unkind feeling
which displeased me most from a young newly married lady, who, standing
in front of her neat hut of matting, with her fine figure and varied
ornaments of all sorts of beads, presented quite an attractive
appearance. Turning then round a creek filled with water, we reached an
encampment of Kél e’ Súk, and pitched our tent. For, although it was our
intention to cross the river as soon as possible, yet no boats having as
yet arrived, we were so long delayed that evening came on before we
could carry out our design; and obstinately refusing to be separated
from my luggage, I preferred crossing the river together with my people
and effects the next morning. Our hosts possessing a great number of
cattle, we were well treated, and I was able to indulge in plenty of
milk. The Tawárek have a common name for the whole north-easterly bank
of the river. They call the whole of it to the north-west of Gógó,
Táramt, and to the south-east, Ághelé.
[Sidenote: Sunday, July 9th.]
This was the day when I had to separate from the person who, among all
the people with whom I had come in contact in the course of my long
journey, I esteemed the most highly, and whom, in all but his dilatory
habits and phlegmatic indifference, I had found a most excellent and
trustworthy man. I had lived with him for so long a time in daily
intercourse, and in the most turbulent circumstances, sharing all his
perplexities and anxieties, that I could not but feel the parting very
severely. Having exhorted the messengers whom he was to send along with
me, never to quarrel, and to follow my advice implicitly in all cases,
but especially with regard to the rate of progress in the journey, as he
knew that I was impatiently looking forward to my home journey, he gave
me his blessing, and assured me that I should certainly reach home in
safety. Mohammed ben Khottár, who in consequence of his serious
indisposition was prevented from accompanying me any further, and the
Sheikh’s eldest son, Sídi Mohammed, did not take leave of me until I was
in the boat. When I had safely landed on the opposite shore, I fired
twice a farewell, in conformity with the request of the Sheikh.
The river here, at present, was studded with sandbanks, which greatly
facilitated the crossing of my camels and horses, although between the
sandbanks and the south-westerly shore there was a deep channel of
considerable breadth. The locality where I touched the south-western
bank of the river is called Góna, a name identical with that of a place
of great celebrity for its learning and its schools, in the countries of
the Mohammedan Mandingoes to the south. The sandy downs were lined with
a fine belt of trees. Three different paths lead over these downs into
the interior, the most important being the track leading straight to
Dóre, the chief place of the province of Libtáko, and joining, at a very
extensive lake or backwater, called Khalébleb, the road leading to the
same place from Burre to the south of the island Ansóngho, lower down
the river. At present, a broad swampy lowland spread out between the
downs and the brink of the river.
The chief of my companions, Áhmed el Wádáwi, being once more called
beyond the river into the presence of the Sheikh, we did not leave this
place till a late hour in the afternoon, keeping along the low swampy
shore. After a while, an open branch approached us from the river on our
left, forming an island of the name of Berta. Here an animated scene
presented itself to our eyes. An immense female hippopotamus was driving
her calf before her, and protecting it from behind, her body half out of
the water, while a great number of “agamba” and “zangway,” crocodiles
and alligators, were basking in the sun on the low sandbanks, and glided
into the water with great celerity at the noise of our approach.
Here the swampy shore presented some cultivation of rice, while, on the
opposite side, the river was bounded by the rocky cliffs of Tin-shéran,
but the sandy beach, which a week previously had been animated by the
numerous encampments of the Gá-béro, was now desolate and deserted, and
we continued our march in order to find out their new camping-ground.
While ascending a spur of rising ground called Gúndam, a fierce
poisonous snake made a spring at my mounted servant, who was close
behind me, but was killed by the men, who fortunately followed him at a
short distance. It was about four feet and a half long; and its body did
not exceed an inch and a half in diameter.
Having then kept along the slope for a little more than a mile, we again
descended into the grassy plain, and reached a considerable creek,
forming a series of rapids gushing over a low ledge of rocks, and
encompassing the island of Bornu-Gungu, where the Gá-béro were at
present encamped. The creek being too considerable to allow of our
crossing it with all our effects, we encamped between it and the swamp,
in a locality called Júna-bária; and I here distributed amongst my
companions the articles which I had promised them.
The river, at this point, was frequented by several hippopotami, one of
which, in its pursuit of good pasturage in the dusk of the evening, left
the shore far behind it, and was pursued by my companions, who fired at
it, without however hurting it or preventing its reaching the water.
[Sidenote: Monday, July 10th.]
It was a beautiful morning; and while the Wádáwi crossed over to the
island in order to fetch a supply of rice, I had sufficient leisure to
look around me. The shore on this side presented little of interest, and
was only scantily adorned with trees, but the island was richly clothed
with vegetation. The only interesting feature in the scenery was the
opposite shore, with the imposing cliffs of Bornu, where we had been
encamped some time before. When at length we started, we were soon
obliged to leave the shore in order to avoid an extensive swamp, and
approached the hills, at the foot of which we had to cross a small
creek, which during a great part of the year forms the border of the
river itself, and then continued along the downs. Numbers of people, who
had their temporary abode in the swampy plain, came to pay me their
compliments.
These people are called Gá-bíbi, a name which is said to have reference
to their black tents, which distinguish them from the matting dwellings
of the Gá-béro. I was here not a little surprised at the swarms of
locusts which the wind drove into our faces, and which certainly
indicated our approach to more fertile regions. Proceeding in this
manner, we reached a fine camping-ground in an opening of the slope of
the downs, through which a path led to the interior, thus giving to the
herds of cattle access to the river, and therefore called Dúniyáme, “the
watering-place of the cattle.” A fine hájilíj afforded a cool shade, the
vegetation in general consisting only of fernán, retem, and bú-rékkeba,
and we at once decided to halt here, in order to await our guide, Hamma-
Hamma, one of the Gá-béro, who had gone to visit his family, but had
promised to rejoin us at this spot. The situation of our camping-ground
afforded us an interesting prospect over the valley; and numbers of the
inhabitants of the neighbouring hamlets and camps visited us in the
course of the evening, and even supplied us with a tolerable provision
of milk late at night.
[Sidenote: Tuesday, July 11th.]
The guide who was to accompany us as far as Say not having arrived, I
had great difficulty in inducing my companions to set off without him:
and we started at an early hour, keeping along the sandy downs, which a
little further on became adorned with the rich bush called “indérren,”
or “kólkoli,” while ledges of rock obstructed the river. Gradually the
downs decreased in height, and the melancholy-looking fernán succeeded
to the fresh indérren, but its place was supplied for a while by the
richer tabórak. The locality was called Alákke, and further on, Dérgimi;
but fixed settlements of any kind are, at present, looked for in vain in
these districts. In Áussa, however, on the north-eastern side of the
river, we left, first a hamlet called Dergónne, and, further on, a place
called Ághadór, which, as the name indicates, must have been formerly a
walled place. West from Dergónne is probably the halting place Shínjeri,
and Ághadór is most likely identical with a place called Eben-efó-ghan,
said to be hereabouts. The opposite bank, gradually sloping down and
being clad with large trees, bore the appearance of a pleasant,
cultivable country, while the shore on this side the river likewise
improved; altogether it seemed as if we had left the desert far behind
us. I am not sure how the country here is called; but I think that the
district called Ázawágh may reach down to the eastern border of the
river. The Niger was for a moment entirely free from rocks, forming a
magnificent open sheet of water; but further on it again became
obstructed by isolated cliffs.
Meanwhile, as we pursued our march steadily onwards, at a short distance
from the bank, in a S.S.E. direction, the Kél e’ Súki, Mohammed e’
Telmúdi, entertained me, from the back of his tall méhari, with a
description of the power of the Tárki chief, El Khadír, the southern
verge of whose territory we had passed on our outward journey, and now
again turned round the northern side of it. The chief, at this time, was
encamped about three days from here, towards the west, collecting, as we
were told, an expedition against the principality of Hómbori, the
governor of which claims dominion over the whole district. There are
even here several settlements of Fúlbe, a troop of whom we fell in with,
and recognized in them young noble people, who in their countenances
bore evident traces of a pure descent. Their idiom was closely related
to the dialect of Másina. During the spring, however, the Tárki chief
generally frequents the banks of the river, which then afford the
richest pasturage.
Gradually the green shore widened, and formed a swampy ground of more
than half a mile in breadth, adorned by a line of trees which, during
the inundation, likewise becomes annually submerged by the water. The
valley is bordered on this side by steep banks of considerable
elevation. As soon as I became aware of the swampy character of the
plain, which greatly retarded the progress of my camels, I endeavoured
to strike across the swampy ground, and to reach the firm bank again;
but had considerable difficulty in doing so.
The bank was adorned by a growth of the finest trees, which gave to the
river scenery a peculiar character, and invited us to halt during the
hot hours of the day. We therefore encamped opposite Tongi, a hamlet
lying on a low swampy island, separated from us by a considerable open
creek, and ruled over by a man of the name of Sálah, who was a brother
of Hamma-Hamma, the very man who was to serve us as a guide, but who had
broken his word. The people, who seemed to be called Dekíten, behaved
very hospitably, sending us immediately upon our arrival cows’ and
goats’ milk as a refreshment, and giving us in the course of the
afternoon a bullock for our further entertainment. I have already
mentioned, I think, on a former occasion, how cruelly the inhabitants of
these regions treat oxen which have been destined for slaughter,
although in general they are rather mildly disposed towards animals. In
conformity with their barbarous custom, my companions broke the hind
legs of the animal which had been given us as a present, and allowed it
to drag itself about in this state until they found it convenient to
slaughter it.
While detained here the remainder of the day, I had the pleasure of
meeting, among the people who crossed over to us from the island, an old
man who had a very lively remembrance of Mungo Park, and who gave me an
accurate description of his tall commanding figure, and his large boat.
He related, besides, the manner in which the Tawárek of the tribe of the
Íde-Músa, the name of whose present chief is El Getéga, attacked that
mysterious voyager near Ansóngho, where the river is hemmed in by
rapids, but without being able to inflict any harm upon him, while the
intrepid Scotchman shot one of his pursuers, and caused two to be
drowned in the river.
It was altogether a fine camping-ground, the talha and siwák being
thickly interwoven with creeping plants; but a heavy thunder-storm,
accompanied with rain, which lasted almost the whole of the night,
rendered us rather uncomfortable. Besides this circumstance, the fact
that the people of the Sheikh could only with difficulty be induced to
forego the companionship of our guide, lost us here the best half of the
day. But I collected a good deal of valuable information, especially
with regard to the chief settlements of the independent Songhay, as, the
famous towns of Dárgol, Téra, and Kúlman, situated between the river and
our former route through Yágha and Libtáko, which I shall give in the
Appendix.[42]
At length I succeeded, at a rather late hour in the afternoon, in
stirring up my companions; and, leading the way, we crossed from this
advanced headland a swampy creek which separated us from the main, and
then kept along the rising ground, which was richly clad with
vegetation, and from time to time formed recesses, as the one called
Tennel, the river being now more open. But further on it became
obstructed by cliffs and rocks, till at length, after a march of about
seven miles, the river, which here formed a fine bend, assuming a south-
easterly direction, exhibited an open undivided sheet of water, and on
this account forms the general place of embarkation, called Ádar-
andúrren, properly “the small branch,” meaning evidently here a
narrowing of the river; for people going from Kúlman to this part of
Áussa generally cross here. A little higher up there is a hamlet called
Tabáliat, inhabited by sherífs, with a chief named Mohammed. Just at
that moment some people were crossing over, but, when we horsemen
hurried in advance, they immediately took to flight with their boats,
leaving behind them some slaves and four or five pack-oxen, and all our
shouting was not able to convince these native travellers of our
peaceable intentions. Here, owing to a small creek which runs closely at
the foot of the hills, we were obliged to ascend the rising ground, and,
rather against the advice of our more prudent Kél e’ Súki guide,
encamped on the heights, which were clad with rich herbage, but covered
with great quantities of the feathery bristle. This spot afforded a
commanding view over the surrounding country, but on this very account
appeared less secure for a small party; and notwithstanding the
elevation, the camping-ground was greatly infested by mosquitoes, which
almost drove our camels to distraction, and troubled our own night’s
rest not a little.
But the view which I here enjoyed over the northern end of the island,
round which the river divided into four branches, was highly interesting
to me, as being one of the places along the river best known to the
natives as scenes where that heroic voyager from the north had to
struggle with nature as well as with hostile men. Our fires having given
to those poor lads who had been left behind by their frightened masters
an opportunity of discovering what kind of people we were, they took
courage and came to us, when we learned that they were Kél e’ Súk, who
had paid a visit to Kúlman, and were now returning home. They also
informed us, that the crocodiles had devoured one of the pack-oxen, upon
their attempting to swim them across the river.
[Sidenote: Thursday, July 13th.]
Breaking up our encampment at an early hour, we descended, when the
branch nearest to us again assumed an open character tolerably free from
rocks; but after a short time we were again forced by a ridge of
sandstone about twenty feet high, which here formed the bank of the
river, to ascend the higher ground. We thus obtained a clearer prospect
over the whole valley, which at this spot attains a breadth of from four
to six miles, the ground being open, and the view only for a short time
shut in by a dense grove of gerredh and talha trees.
[Illustration: Drawn by J. M. Bernatz, from a Sketch by Dr. Barth.
M. & N. Hanhart, lith. et impt.
ANSONGO.
July 18th. 1854.]
Further on the river afforded a very wild spectacle, a sketch of which
is represented in the plate opposite. In the distance before us, the
iron gates of Akarámbay became visible, bordered by the high sandy downs
of Tidejitíten; a grand mass of rock, like an immense artificial wall,
with a strong northerly dip, started up from the creek; and from the
extensive grassy island of Ansóngho similar masses appeared, which rose
to an elevation of from seventy to eighty feet. Gradually the shore
became more stony and barren, forming a plain called Erárar-n-tésawel,
by the Tawárek, and Farri, by the Songhay. We passed a deserted hamlet
which had formerly been inhabited by the Íde-Músa, and here the river
again approached nearer on our left, but after a short time it again
receded and became obstructed by ledges of rocks, especially at the
place called Tazóri, where an uninterrupted ridge of cliffs breaks
through the surface of the water. Even at this season of the year, it
leaves a small channel beyond the grassy shore, which evidently connects
the open water above and below the rapids.
About 1500 yards below this ledge, in a south-easterly direction, we
reached the iron gates of Akarámbay, where the river, or at least this
westerly branch of it, is forced through between two considerable masses
of rock, at present from thirty-five to forty feet high, and about as
many yards distant from each other. On the right, the sandy downs rise
to a considerable elevation opposite a large hamlet, situated on the
island Ansóngho, and adorned with dúm-palms.
Following a south-easterly direction, in a short time we reached the
place where the several branches into which the river had divided at
Ádar-andúrren again join; but being full of ledges and rocks, at least
in the present low state of the water, they exhibited a wild and sombre
aspect. The river, however, does not long retain this character, and a
little more than half a mile below, it widens to a broad and tolerably
open sheet of water, the shore, which hitherto had been clothed only
with the gloomy fernán, being now beautifully adorned with an isolated
tamarind tree, which (together with the dúm-palms on the island of
Ansóngho), might well serve as a landmark to people who would attempt to
ascend this river. But the hills, which ascended to a height of 300
feet, approached so closely the bank of the river, that we were obliged
to ascend the steep slope, which was thickly clothed with fernán, and
being torn by many small watercourses, scarcely afforded a passage for
the camels.
Descending from the slope, we reached the Teauwent, or place of
embarkation of Burre, a hamlet lying on the opposite shore, but at
present deserted, where the river forms only a single branch, from 800
to 900 yards wide, and a little further on about 1000, and on the whole
unobstructed, with the exception of a few rocks near the shore. Having
here passed a rocky cone, projecting into the river, we encamped near a
cluster of anthills, formed by and adorned with the bushes of the
_Capparis sodata_; but it was a very inauspicious place, as the camels,
not finding food enough in the neighbourhood, were, through the
negligence of Ábbega, lost in the evening, and it cost us the whole
forenoon of the following day to find them again. When we at length
started, I was obliged to yield to the wishes of my companions, who, in
order to obtain some supplies for their journey, were most anxious to
halt near a small farming village of a Púllo settler, Mohammed-Sídi, a
distant relation of Mohammed-Jebbo, who had settled here several years
before amongst Tawárek and Songhay; and my friends, having been informed
that this person was a pious and liberal man, felt little inclination to
forego such an opportunity of receiving a few alms.
Having encamped on a high ground rising to considerable elevation, we
had an extensive view over the river, which was here again broken by
rocky islets and intersected by ledges, so that, seen from this
distance, in several places it appeared almost lost. Beyond, on the
other shore, across this labyrinth of rapids and divided creeks, filling
a breadth of two to three miles, were seen the two mountains of Ayóla
and Tikanáziten, where, in the time of the chief Káwa, a bloody and
decisive battle was fought between the Dinnik and the Awelímmiden.
Towards the south, on the contrary, a fertile and well cultivated plain,
bordered by low hills, where the crops of native millet were just
shooting forth, stretched out, nothing but retem and fernán, breaking
the monotonous level.
The hamlet of our host consisted of only six huts; but the district did
not seem to be uninhabited, and in the course of the day a considerable
number of Fúlbe and Songhay collected around us, and troubled me
greatly, begging me to impart my blessing to them by laying my hand upon
their head, or spitting into a handful of sand, and thus imbuing it with
full efficacy for curing sickness, or for other purposes. Even the river
did not seem quite destitute of life and animation, and the previous
evening, while I was enjoying the scenery, seated on the cliffs at some
distance from our camping-ground, two boats filled with natives passed
by, and procured me an interesting intermezzo.
[Sidenote: Saturday, July 15th.]
The good treatment that we received here seemed to please my companions
so much, that they tried to detain me another day by hiding one of their
camels behind a bush and pretending it was lost. When at length I had
found it, and was on the point of setting out to pursue my journey, a
very heavy thunderstorm broke out; and, although I persisted in
proceeding, the rain became so violent that I was obliged to halt for
fully an hour, near some bushes that protected us a little from the
heavy gale which accompanied the torrents of rain. Here, also, the river
was obstructed by a great number of rocks, while the adjacent grounds
were partly cultivated, but only sparingly clad with trees, till, after
a march of a couple of miles, rich talha trees and gerredh began to
appear; but even here groups of rocks cropped out from the surface. Thus
keeping along at some little distance from the river, we encamped
shortly after noon at the foot of a sandy eminence, and were very glad
when we were enabled to dry our wet clothes and recruit our strength
with a dish of mohamsa.
[Illustration: Drawn by J. M. Bernatz, from a Sketch by Dr. Barth.
M. & N. Hanhart, lith. et impt.
THE NIGER AT TIBORÁWEN.
July 15th. 1854.]
Having ascended the rising ground in order to obtain a view of the
mountains on the opposite shore, I went down to the river and enjoyed
the wild scenery of the rapids, which here also obstructed its course,
forcing this westerly branch to a velocity of perhaps six miles an hour,
intersected by flat cliffs, which at present were only a few feet out of
the water. A fine belt of trees lined the bank at a short distance from
the edge of the river, the islands also being clad with rich vegetation,
and, altogether, the locality seemed to me worthy of a slight sketch,
which has been represented in the plate opposite. I had hitherto looked
in vain all along the shore for traces of the elephant, but I discovered
that this part is visited by them in great numbers. The place is called
Tiboráwen. Having indulged in quiet repose for several hours, we were
joined by our companions, who, seeing that I was not to be detained by
their tergiversations, were anxious to come up with us.
[Sidenote: Sunday, July 16th.]
Keeping a short distance from the river, first in a more winding and
then in a south-westerly direction, we entered, after a march of three
miles, more undulating and fresher pasture-grounds; but stony ground
soon began to prevail, although without entirely excluding vegetation.
Here, before we reached the cape called Immánan, meaning the fish-cape,
the several branches of the river united, while a grassy lowland was
attached to the higher bank which bounds the river during the period of
its inundation. This fresh grassy tract, full of herbage and trees, was
awhile interrupted by the high ground attached to the cape; but as soon
as we had left the naked hills behind us, we descended into a lovely
little valley or ravine, which in a winding course led us to the beach
of the river, which here formed a magnificent reach; but a little
further on, at a place called Ekeziríden, it was broken by a ledge of
rocks, which stretched almost across its whole breadth, and, at this
season at least, made it totally unnavigable. A short distance beyond, a
second ledge set across the river, while a little further on a rocky
islet, overgrown with rich vegetation, caused the stream to divide. The
bank itself now became stony, micaslate protruding everywhere, and we
ascended a small ridge, which formed a higher cone at some distance on
our right, while on our left it formed a promontory jutting out into the
river. The whole district is called Béting.
Having descended from this small ridge, we approached nearer the river,
which was here tolerably free from rocks, and then entered a dense but
short tract of forest, full of the dung of the elephant, and traces of
the footsteps of the banga or hippopotamus. Here we had to cross several
watercourses, at present dry, one of which is called Galíndu, and is
said to be identical with the Búggoma, which we had crossed with so much
difficulty before reaching the town of Áribínda. But rocky ground soon
prevailed again; and another promontory jutted out into the water, the
river, which on the whole has here a south-south-westerly direction,
being once more broken by cliffs.
A little further on we encamped opposite a hamlet called Waigun, which
was just building, while another one of the same name was lying a little
higher up the river. However we derived no advantage from the
neighbourhood of this little centre of life, for having no boat at our
disposal we were not able to communicate with those people ourselves,
and they, on their part, felt little inclination to make our
acquaintance, as they could not expect that we should be of much use to
them, except in lightening their stores. My companion, the Kél e’ Súki,
with shouts endeavoured to intimate to the people that their sovereign
lord Bozéri was himself present; but this artifice did not succeed. The
Ímelíggizen, or their slaves, who dominate both shores, are ill-famed on
account of their thievish propensities; and we protected ourselves by
firing a good many shots in the course of the night.
[Sidenote: Monday, July 17th.]
Pursuing our course at an early hour, generally in a south-westerly
direction, we reached, after a march of about four miles, a fine running
stream, about twenty-five feet broad and fifteen inches deep, traversing
a beautifully fresh vale, the slopes of which exhibited traces of
several former encampments of the Tawárek. It joins the river at a spot
where it forms an open and unbroken sheet of water, and greatly
contributes to enhance the whole character of the scenery, although,
about 1200 yards below, it was again broken by a ledge of rocks crossing
almost the whole breadth of the river, but mostly covered by the water,
even at the present season. About 500 yards below this ledge a small
island lies in the midst of the river, occupied almost entirely by a
village called Kátubu, consisting of about 200 snug-looking huts, which
were most pleasantly adorned by two beautiful tamarind trees. But the
peace of the inhabitants appeared to have been disturbed, as they had
probably heard our firing during the night, and were therefore on their
guard. Five or six boats, filled with men, lay around the island at
various distances, most probably spying out our proceedings, although
some of our party thought that they were fishing.
We here left the beach for awhile, and ascended the higher ground, which
rose to a greater height, cutting off a curve of the shore. The river,
further on, was again broken by a ledge of rocks, but so that a passage
remained open on the side of Áussa: and shortly afterwards the various
branches joined, and formed a fine noble reach. The country now became
more hilly and better wooded, being clad with retem, besides kórna and
hájilíj. Numerous ponds of water were formed in the hollows, and
antelopes of various species, including that called “dádarít,” were
observed. Leaving then a path leading to a place called Tákala, situated
at a distance of about fifty miles inland, in a south-easterly
direction, we reached, about a quarter past ten o’clock, the highest
point of this undulating ground, from whence we obtained a view over a
wild and gloomy-looking forest-region, behind which the river
disappeared, after having enclosed a well-wooded island called
Sakkenéwen.
From this higher ground we descended into a fine rich vale, the
vegetation of which was distinguished by a few busúsu, ághanát, or
tamarind trees. Emerging from this richly-clad valley, we again obtained
a sight of the river—if river it can be called—for seen from hence it
looks almost like an archipelago or network of islands and rocky cliffs
in the wildest confusion, the river foaming along through these
obstructed passages. For just as it turns round a cape, which juts far
out to the N.N.W., and is continued under water towards the opposite
shore in a long reef of rocks, forming a sort of semicircle, it is
broken into several branches by a number of islands, through which it
makes its way, as well as it is able, over cliffs and rocks, in such a
manner, that along this south-westerly shore there is no idea of
navigation even during the highest state of the river, but on the Áussa
side it is more open, and renders navigation possible, although even
there caution is evidently necessary. I have no doubt that this is one
of the most difficult passages of the river. The name of the cape is Ém-
n-íshib, or rather Ém-n-áshid, “the cape of the ass.”
Having passed a place where the most westerly branch forms a small
waterfall of about eighteen inches elevation, foaming along with great
violence, we encamped on the slope of the green bank, adorned with fine
herbage and luxuriant hájilíj, in full view of this wild scenery. I made
a sketch of it from the highest ground near our halting-place, which is
occupied by a small cemetery, the locality having been formerly
enlivened by a hamlet of the Ímelíggizen, of the name of Lebbezéya. This
encampment was also important to me, as I here had to take leave of our
guide, Mohammed Kél e’ Súki, whom I had vainly endeavoured to persuade
to accompany me as far as Say, although he would have had no objection
to have fulfilled his promise, if our other guide, Hamma-hamma, had not
broken his word, and stayed behind, for, alone, he was afraid to trust
himself to the Fúlbe. It was, moreover, his intention to proceed from
here on a visit to his friends, the Událen. Convinced, therefore, of the
justice of his arguments, I gave him his present, although I missed him
very much, as he was an intelligent man, and had given me some valuable
information.
[Illustration: Drawn by J. M. Bernatz, from a Sketch by Dr. Barth.
M. & N. Hanhart, lith. et impt.
RAPIDS OF THE NIGER AT ÉM-N-ÍSHIB.
July 17th. 1854.]
[Footnote 42: See Appendix V.]
CHAP. LXXX.
DENSER POPULATION BEGINS.
[Sidenote: Tuesday, July 18th.]
The beginning of our journey without a guide was not very fortunate;
for, having set out first from our encampment, endeavouring to cut off
the great windings of the river, with my camels and my three freed
blacks, my companions, in the dawn of the morning, lost the traces of my
footsteps upon the grassy undulating ground, and it was some time before
they joined me. The ground became at times stony, talha, gerredh, and
other species of mimosas, being the predominant trees; and after a march
of eight miles, we had to ascend another ridge, clothed with thick
forest, where the kúka, or tédumt, the monkey bread-tree, which I had
not seen for so long a time, was very common. This was an almost certain
sign of the locality having once been a centre of human life, but at
present only the traces of a former ksar, or hamlet, were to be seen.
Having then crossed a small “rek,” or “faire,” that is to say, a barren,
naked plain, we descended again, while the desolate character of the
country continued, and the only signs of human life which we observed
were the traces of two men, with three head of cattle, probably robbers
from the other side of the river, who were returning to their haunts
with their booty. But gradually the country assumed a more cheerful
aspect, being clad with large trees, and exhibiting evident signs of
former cultivation, while isolated masses of rock were projecting here
and there. The country altogether was so pleasant, that having met with
a shallow pond of water, in a trough-like cavity of the grassy ground,
we decided on encamping, for it was with great difficulty that I was
able to drag on my companions more than fifteen miles a day at the
utmost.
However, we had scarcely pitched our tents, when we became aware that
our camping-ground close beyond the belt of trees with which it was
girt, was skirted by a small rivulet, which although full of rocks was
yet so deep, that it afforded sufficient room for crocodiles or
alligators, and was not fordable here. It was a pity that we had not a
guide with us who might have given us some clear information respecting
the features of the country, for the conjecture of my companions[43],
who fancied that this rivulet took its rise to the south of Hómbori,
where it was called Ágelé was quite absurd if it be correct that the
Galíndu which we had crossed the preceding day was really the lower
course of the river near Áribínda; but it is very difficult to say how
these courses correspond, and nothing is more likely than that the same
watercourse may join the Niger by several openings. As it was, we had a
long dispute as to the manner in which we should cross this water, and
the following morning we had to take a tedious roundabout way to get
over it.
After a march of two miles from our starting point we reached a
crossway. We followed the advice of the Wádáwi, who, having taken the
lead at the moment, chose the path to our left, though that on the right
crosses the rivulet at this spot; but in the end it was perhaps as well
that we did so, as otherwise we should scarcely have been able to ford
it. We therefore continued our march after my companions had finished
their prayers, which, as we always set out at an early hour, they used
to say on the road. The open pasture grounds were here broken by large
boulders of granite, while the rivulet, girt by fine large trees,
approached on our right, or at least one branch of it, the river
dividing near its mouth into a delta of a great many smaller branches.
We here changed our direction, keeping parallel along the shore of the
great river, where on a rocky island was situated the village of Ayóru
or Airu, from whence a troop of about twenty people were just proceeding
towards their field labours. Most of them were tall, well made men,
almost naked, with the exception of a white cap and a clean white cotton
wrapper. Two or three of them wore blue tobes. Their weapons consisted
of a bow and arrows, or a spear, and their agricultural implements were
limited to a long handled hoe of a peculiar shape, such as is called
jerrán by the Arabs, and kámbul by the Songhay. But besides a weapon and
implement, each of them bore a small bowl, containing a large round clod
of pounded millet, and a little curdled milk, which they hospitably
offered to us, although it constituted their whole supply of food for
the day. We rewarded them with a few needles and by repeating the fat-há
or opening prayer of the Kurán.[44] It was, moreover, very fortunate
that we had met them just here, as, if not directed by their
information, we should scarcely have been able to cross without accident
these numerous creeks, some of which were of an extremely boggy nature,
and others obstructed by rocks, which caused us considerable delay; for
the principal branch or góru of the rivulet was not less than about
thirty-five yards broad, and about two and a half feet in depth, with a
rocky bottom. Fine busúsu, or tamarind trees, and wide-spreading duwé,
or fig trees, adorned the delta, while a good deal of a kind of grain
called “adelénka,” or “donhére,” was cultivated in the fields.
Having at length left this difficult delta of small rivulets behind us,
which may occasionally cause great trouble to a traveller, we ascended
sandy downs, and obtained from thence a view over the whole valley,
which here rather resembles a large well-timbered fáddama than a river,
only a small open branch becoming visible, not obstructed by rocks. The
district exhibited a good deal of cultivation, the fields of Ayóru
extending for more than two miles, and the low shore of the creek was
adorned further on by a rich profusion of kenya or tedúmunt. The richly-
wooded islands afforded a very pleasant sight, one of them being
enlivened by a great number of horses, which were left here to pasture,
and the shore formed one uninterrupted line of tamarind trees. But the
navigation may be very difficult here, as from time to time, the river,
or at least as much as we saw of it, became greatly obstructed by rocks.
It was pleasing to observe that we had at length entered more hospitable
regions, for a short time after we left behind us the fields of Ayóru,
cultivated ground again succeeded, and apparently very well kept.
Having then turned round a swampy gulf, we ascended higher ground, and
now obtained a view of the remarkably wild scenery of the river which
attaches to the island of Kendáji and the rocky cone Wárba, which had
been in sight all the morning, and encamped, at half-past eleven
o’clock, on a rising ground at some distance from the island. The river
here presented a very wild character, so that it almost seemed as if the
navigation was interrupted entirely. Between the island of Kendáji and
the rocky cone there really does not appear to be any passage open; but
beyond the island there are evidently two more branches, and, as far as
it can be seen from here, they are not nearly so much obstructed by
rocks. The village seemed to be of considerable size, the huts covering
the whole surface of the island; but, at the time of our arrival, not a
living soul was to be seen, with the exception of an unfortunate man who
was lamed by Guinea-worm, all the healthy people having gone to the
labours of the field. But in the course of the afternoon the scenery
became pleasantly enlivened by the arrival of a numerous herd of cattle
and a flock of sheep, belonging to Fúlbe settlers in the neighbourhood,
that were brought here to be watered.
Gradually, also, the inhabitants of the village returned from their
labours, and began to give life to the scenery, crossing over to their
insulated domicile in small canoes. Others, in the company of their
chief, came to pay us a visit. The latter was a man of tall, stout
figure, but of not very intelligent expression of countenance, and, as
it appeared, not of a very liberal and hospitable disposition, for he
received the eloquent address of my noble friend the Wádáwi, who adduced
all the claims which he and his party had upon the chief’s hospitality,
very coldly, answering through the medium of a Púllo fáki who had been
staying here for some time, and rather laying claim himself to a
handsome present than acknowledging the demands made upon him by my
companions for hospitable treatment. The most interesting feature about
this petty chief was his name, which reminded one of the more glorious
times of the Songhay empire, for he called himself “Farma-Érkezu-izze;”
“farma” being, as I have said on a former occasion, the princely title
of a governor; “izze” means son, Érkezu being the name of his father. It
was also highly interesting to me to observe that these Songhay, the
inhabitants of Kendáji as well as those of Ayóru, call themselves, in
their native language, Kádo (in the singular) and Hábe (in the plural
form); a name which the Fúlbe have made use of to indicate, in general,
the Kóhelán, or the native black population of all the regions conquered
by themselves; and it seems almost as if the latter had taken the name
from this tribe.
Besides these Songhay, we also received a visit from a Tárki gentleman
of the name of Mísakh, son of Ellékken, and nephew of Sínnefel, the
chief of the Ímelíggizen of Áribínda. These people are on hostile terms
with their brethren in Áussa, where the populous district Amára is
situated, and thus, fortunately, undermine their own strength, which is
only employed in the way of mischief, although they are still strong
enough to lay heavy contributions upon the poor Songhay inhabitants of
these distracted shores. They had levied, the preceding year, a tribute
of four horses on the people of Kendáji, and a camel, together with a
quantity of corn, upon those of Ayóru. But although our guest, who was
accompanied by two or three followers, was a rather decent young man,
nevertheless, the neighbourhood of these Tawárek inspired us with just
as little confidence as the behaviour of our friends the Songhay on the
island; and we kept a good watch, firing the whole night. Nothing is
more probable than that Park had a serious quarrel with these islanders.
Fortunately we were not disturbed; and we set out from our camping-
ground at a very early hour, in order to make a good day’s journey, but
we were first obliged to search about in the two hamlets which lie
opposite the island, and one at the very foot of the rocky cone of
Wárba, for the guide that had been promised to us the preceding day. We
had scarcely set out fairly on our march, when a heavy thunderstorm
rising in the south-east, threatened us with a serious deluge, and
obliged us to seek shelter under some trees to the right of our path. We
then unloaded the camels, and endeavoured to protect ourselves and the
luggage, as well as possible, with the skins and mattings; but the storm
was confined to a very violent gale, which scattered the clouds, so that
only very little rain fell. Having thus lost almost two hours of the
best part of the day, we proceeded on our march, not now digressing to
the right and left, but following a broad, well trodden path, which led
us through carefully cultivated cornfields, shaded with fine hájilíj.
But soon the ground became more undulating, and we followed a sort of
backwater, at some distance from the principal branch of the river, and
then crossed a cavity or hollow, where calcareous rock interrupted the
granite. The river also, in its present low state, laid bare a good many
rocky islets, and further on divided into five branches, over which,
from the rising bank, we obtained an interesting view, with a cone, on
the Áussa shore, towards the north. One of the islands was handsomely
adorned with dúm-palms, while the shore was clothed with a plant called
“hekík.”
This district appeared to be extremely fertile, and its populous state,
after the desolate region which we had traversed, seemed the more
remarkable; for soon after, having passed a small hamlet, we had on the
opposite shore the considerable place Tornáre, and just beyond, on an
island, another village called Fíchile, densely inhabited and full of
life and bustle. Scarcely had we passed this busy place on our left,
when another hamlet appeared called Kochómere, and it was most
gratifying to behold the river, which, during the greater part of our
journey, had seemed to roll its mighty stream along without the least
use being made of it, covered with small canoes, which carried over to
our shore numbers of people who were going to the labours of the field.
The bank itself also became here beautified by a variety of luxuriant
trees, such as the kéwa, the dingi, the baúre, the hájilíj, and others
of various species, the hájilíj, especially, exhibiting here a very
luxuriant and rich growth. A sort of shallow grassy creek separated from
the bank a low island, which, during the highest state of the
inundation, is under water.
Two miles beyond Tornáre the character of the country changed and deep
sandy soil, clothed with the herbage called rodám, and destitute of
trees, succeeded to the fine arable soil; but after a march of about a
mile, cultivation again appeared, and even extended over the hilly chain
which we ascended. We then passed a slave village called Gandútan,
belonging to the Tárki chief, Mohammed el Amín, where numerous horses
were seen grazing in the fields, distinguished by the kind of herbage
called by the Arabs el debédi, in which my companions were delighted to
recognize an old friend of theirs, as growing also plentifully in the
Áberas of Timbúktu. Crossing the plain, where we met several travellers,
we began to ascend the slope of a promontory called Ém-Aláwen, and soon
reached the residence of the chief just mentioned, who is the head of
one of the two divisions of the Erátafáni. The village consisted of 150
to 200 huts of matting, with a larger and a smaller leathern tent in the
centre; but as it did not offer any cool shade, being perched on the
bare hot gravel overlying the rock, we thought it very uninviting, and
preferred descending the steep eastern slope, upon the narrow slip of
the low shore which stretched along the river, and which, being richly
clothed with hájilíj, baúre, and other trees, offered a very pleasant
resting-place. We were, however, not allowed to enjoy much repose, but
were soon visited by the whole male population of the village, Tawárek
and Songhay, full-grown men and children, who gathered round us with
great curiosity, but without entering into close conversation, as they
did not know what to make of me, and scrutinized suspiciously what my
real character might be, my companions passing me for a sheríf.
Later in the afternoon the chief himself, who had not been present on
our arrival, paid us a visit, and behaved in a very becoming manner, so
that I made him a present of half a lithám, while I distributed a
quantity of needles amongst his people. The place was tolerably well
supplied with provisions, and I bought a good supply of butter and rice;
but milk was scarce, although I succeeded in bartering a small quantity
for some dates, of which these people were extremely fond. A little
below our encampment, on the low shore, there was a farm, and on the
island nearest the shore, two small hamlets; for the branch of the
river, which in general appears to be of considerable depth, was studded
with green islands, which stretched out lengthwise in two parallel rows,
being of the same height as the bank on which we were encamped, and
which at present formed a steep descent to the shores of the river of
about ten feet, rendering the watering of the horses very difficult. It
was only with the utmost exertion that we rescued one of them which fell
into the stream.
The whole district is said to be greatly infested by lions, and we saw
the remains of four horses, which a single individual of that species
had torn to pieces the preceding day; but, notwithstanding the strength
and ferocity of this animal, I was assured by all the inhabitants that
the lion of this region, like that of Áír, has no mane, and that its
outward appearance was altogether very unlike that beautiful skin upon
which I used to lie down, being the _exuviæ_ of an animal from Lógone.
[Sidenote: Friday, July 21st.]
On our way hither the preceding day, we had been overtaken, near the
village of Gandútan, by a band of some three or four Songhay people, who
had rather a warlike and enterprising appearance, and were very well
mounted. Having kept close to us for some time, and spoken a great deal
about my arms, they had disappeared, but at a very early hour this
morning, while it was yet dark, and we were getting our luggage ready
for the day’s march, they again appeared and inspired my companions with
some little fear, as to their ulterior intentions. They therefore,
induced the chief of the Erátafáni to accompany us for a while, with
some of his people on horseback; as they were well aware that the
Songhay who at present have almost entirely lost their independence,
cannot undertake any enterprise without the connivance of the Tawárek.
But as for myself I was not quite sure who were most to be feared, our
protectors, or those vagabonds of whom my companions were so much
afraid; for although the chief himself seemed to be a respectable man,
these people, who are of a mixed race of Tawárek and Songhay, do not
appear to be very trustworthy, and I should advise any traveller in this
region to be more on his guard against them than against the true
Tawárek. But under the present circumstances when they accompanied us on
the road, I thought it better to tell them plainly who I was, although
my companions had endeavoured to keep them in the dark respecting my
real character. They had taken me for a Ghadámsi merchant, who wanted to
pass through their territory without making them a suitable present.
After I had made this confession they became much more cheerful and
openhearted, and we parted the best of friends. The cunning Wádáwi also
contributed towards establishing with them a more intimate relation, by
bartering his little pony for one of their mares. Nothing renders people
in these countries so communicative, and at the same time allays their
suspicions so much, as a little trading.
Having separated from our friends, and made our way with some difficulty
through a tract of country partly inundated, we at length fell in with a
well-trodden path, where on our right a low hilly chain approached. Here
a little dúm-bush began to appear, and, further on, monkey-bread trees
adorned the landscape; but the river, after having approached for a
short time with its wide valley, retired to such a distance, that not
having provided a supply of water, we began to suffer from thirst. I
therefore rode in advance and chose a place for a short halt during the
midday heat, where a sort of fáddama, which during the highest state of
the inundation forms a considerable open sheet of water round an island
thickly clad with dúm-palms, indents the rising bank of the river,
offering, even at the present time, a handsome tank of clear water. The
surrounding slope was adorned with a fine grove of dúm-palms, and,
protected by the shade of some rich hájilíj, produced a great profusion
of succulent herbage.
Having rested in this pleasant spot for a couple of hours, we pursued
our march along this green hollow at present half dried up, and feeding
also a good many tamarind trees, and after a march of about half a mile,
reached the spot where this shallow branch joins a considerable open arm
of the river, which here is tolerably free from rocks. A little below,
it is compressed between rocky masses projecting from either bank,
intersecting the whole branch, so that only a narrow passage is left,
enclosed as it were by a pair of iron gates formed by nature. Yet the
navigation was not obstructed even at the present season, as a boat
about thirty-five feet long and rowed by six men, which went quickly
past us, evidently proved. The path was lined with mushrooms, called by
my companions tobl e ndéri.
This branch of the river presented a very different aspect when, after
having ascended a rising ground, we had cut off a bend or elbow of the
river, for here it formed a kind of rapid, over which the water foamed
along, and from the circumstance of the boat having followed another
branch, this locality did not seem to be passable at present. The low
shores, which are annually inundated, and even now left swampy ground
between us and the river, were cultivated with rice; the higher ground,
rising above the reach of the inundation, bordered by a belt of
damankádda and thorny bushes, was reserved for millet; and beyond, the
whole valley, which is here very broad, is bordered by a mountainous
chain. The rocky nature of the river was further demonstrated by a
remarkable group of rocks rising from an island a little further on, and
affording a very conspicuous landmark; but, in general, this part of its
course seems to be free from cliffs.
We had long strained our eyes in vain in order to obtain a sight of the
large town of Sínder, which we knew to be situated on an island, till at
length, from a hilly chain which here borders the river, we obtained a
fair sight of the whole breadth of the valley, and were able to
distinguish an extensive range of huts spreading over one or two islands
in the river. Here, therefore, we encamped at the side of a few huts,
although it would have been more prudent, as we afterwards found, to
have chosen our encampment a little lower down the river, where a
channel leads straight to the island of Sínder, with which we wanted to
open communication; while, from the spot where we actually encamped,
another considerable island-town called Garú lies in front of it.
The whole valley, which is probably not less than from six to eight
miles broad, and is studded with extensive islands, is very fertile, and
tolerably well inhabited. The two towns together, Garú and Sínder,
according to the little I saw of them, did not seem to contain less than
from 16,000 to 18,000 inhabitants, and are of the utmost importance to
Europeans in any attempt to navigate the upper part of the river, as
they must here prepare to encounter great difficulties with the natives,
and at the same time ought here to provide themselves with corn
sufficient to carry them almost to Timbúktu. For Sínder, which in some
respects still acknowledges the authority of the governor of Say, is
also the market for all the corn used in this district. A large quantity
of millet can at any time be readily obtained here, and during my
journey was even exported in large quantities to supply the wants of the
whole of the provinces of Zabérma and Déndina. Notwithstanding this
great demand, the price was very low, and I bartered half a suníye of
dukhn, equal to about two hundred pounds’ weight, for a piece of black
cloth, feruwál, or zenne, which I had purchased in Gando for 1050
shells, a very low price indeed, not only when we take into account the
state of things in Europe, but even when we consider the condition of
the other countries of Negroland. I was also fortunate enough to barter
the eighth part of a lump of rock salt from Taödénni, for eight drʿa of
shásh or muslin; but as for rice, it is difficult to be got here, at
least in a prepared state, although rice in the husk, or kókesh, is in
abundance.
A great many people visited me, and altogether behaved very friendly. In
this little suburb, where we had encamped, there was staying a very
clever fáki, belonging originally to the Gá-béro, and called Mohammed
Sáleh. To my great astonishment I became aware that this man was
acquainted with my whole story; and, upon inquiring how he had obtained
his information, I learned that a pilgrim, named Mohammed Fádhl, a
native of the distant country of Fúta, who, being engaged in a
pilgrimage, had undertaken the journey from Timbúktu along the river in
a boat, had acquainted the people with all my proceedings in that place.
This fáki also informed us of the present state of Háusa. He told us
that Dáúd, the rebellious prince of Zerma, or Zabérma, after his whole
army had been cut to pieces by Ábú el Hassan, had made his escape to
Yélu, the capital of Déndina, where the rebels were still keeping their
ground. Meanwhile ʿAlíyu, the Emír el Múmenín, had arrived before
Argúngo, but in consequence of his own unwarlike character, and a
dispute with Khalílu, to whom that part of Kebbi belongs, had retraced
his steps, without achieving anything worthy of notice. But I learned
that, owing to the revolt continuing, the Dendi were still in open
rebellion, and that, in consequence, the road from Támkala to Fógha was
as unsafe as ever, although part of the Máuri had again returned to
their allegiance.
I should have liked very much to visit the town of Sínder, but not
feeling well, and for other reasons, I thought it more prudent to remain
where I was; for, besides the fact that the governor himself is only in
a certain degree dependent on the ruler of Say, there were here a good
many Tawárek roving about, which rendered it not advisable for me to
separate from my luggage; I therefore gave a small present to my
companions, which they were to offer to the governor in my name. In
consequence of this they were well received; and the governor himself
came to meet them half-way between the towns of Sínder and Garú, and
behaved very friendly to them.
[Sidenote: Sunday, July 23rd.]
After a rainy night, we left this rich and populous district, in order
to pursue our journey to Say. Keeping close along the bank of the river,
our attention was soon attracted by some young palm bushes covered with
fruit, which caused a long dispute between my people and the followers
of the Sheikh, part of them asserting that it was the oil-palm, while
others affirmed it to be the date-palm. This latter opinion appeared the
correct one, considering that the oil-palm does not grow at any distance
from salt water; for on our whole journey through the interior, we had
only met with it in the valley of Fógha, which contains a great quantity
of salt. This opinion was confirmed by further observation, when we
discovered the male and female seeds, which wanted nothing but the
civilising influence of man in order to produce good fruit. Without an
artificial alliance of the male and female, the fruit remains in a wild
and embryo-like state. Thus keeping along the shore, we passed several
islands in the river, first Juntu, and at a short distance from it
Bisse-gúngu; further on Kóma and Bossa, adorned with a fine growth of
trees; and about five miles from our halting-place, after we had passed
a small hilly chain called Mári, the island of Néni, which is likewise
richly timbered. This island is remarkable on account of its being the
birthplace of the great Songhay conqueror, Háj Mohammed Áskíá, or
Síkkíá.
Our march was the more interesting, as we were so fortunate as to be
accompanied by the fáki Mohammed Sáleh, whose acquaintance I had made
during my stay near Garú. He was very communicative and social, and I
regretted that I was not allowed to traverse in his company the whole
territory of the independent Songhay in various directions. He dwelt
particularly on the distinguishing character of Dargol, the principal
seat of the free Songhay, especially the Koi-zé, with the remains of the
royal family of the Síkkíá, of which several princes were still living.
My companion also informed me of the attack which the natives of Gurma
under the command of their chief Wentínne, in conjunction with the
Songhay, had made a short time previously upon the emír of the Toróde,
or Tórobe. He likewise gave me an account of the extensive dominion of
Dáúd, the grandfather of ʿOmár, the present chief of the Erátafán, who
succeeded in founding a large kingdom, when he was murdered by a rival
nephew, and all his power was annihilated.
Our sociable and well-informed companion now left us. A little lower
down the river on the opposite bank are the villages of Tilla-béra and
Tilla-kaina, which are governed by ʿOthmán, a relation of Mohammed
Tondo. The whole country is undulating, covered with rank grass, and
adorned with hájilíj, and altogether left a pleasing impression; while
here and there, cultivated ground, with crops shooting up to the height
of from two to four feet, gave some variety to the landscape. A little
further on, large monkey-bread trees appeared; and beyond that, besides
talha, of a rather luxuriant growth, kalgo also became plentiful. The
river was at some distance from the path, so that we encamped a little
after noon in the midst of the forest, near a swampy pond full of
herbage and musquitoes, and surrounded with large luxuriant monkey-bread
trees and fine sycamores. I felt here extremely feverish, and was
obliged to take a good dose of medicine.
[Sidenote: Monday, July 24th.]
Having been detained by a heavy thunder-storm, we at length started,
traversing a dense forest full of monkey-bread trees, and extending
about two miles. We then turned round a large swampy inlet, when a hilly
chain approached on our right, and the shore of the river was clad with
a rich bush called _yéu_ by my companions.
About two miles beyond, we reached a hamlet called Ázemay spreading out
on a hill, and encamped a short distance beyond towards the south-east.
The village is inhabited by Tawárek of the tribe of the Erátafán, who
have exchanged their nomadic habits for those of settlers, but without
giving up their character or language. A few Kél e’ Súk live amongst
them; but nearly half the population of the village consists of Fúlbe,
of the tribe of the Zoghorán, this settlement presenting the remarkable
instance of a peaceful amalgamation of these two tribes. But the
Erátafán, as I have stated above, have lost their former power, although
under the dominion of Dáúd, they held all the towns as far as Say under
their sway. Notwithstanding their diminished power, they appeared to be
well off, for not only were they dressed decently, but they also treated
us hospitably with excellent furá, the favourite Háusa dish of sour milk
with pounded millet; and in the evening they sent a great quantity of
pudding and milk, and a young heifer.
I here provided myself with a supply of corn, as I had been given to
understand that it fetches a high price in the market of Say. I found
that the price already far exceeded that of Sínder, one feruwál of Gando
buying only twenty-three kél of millet; but my camels were extremely
weak, and one had died the preceding night, so that I was not able to
carry with me a greater supply. As for rice, none was to be had, and no
cultivation of this grain was to be seen, although it might be supposed
to succeed here, the river being wide and forming a large island called
Délluwé.
[Sidenote: Tuesday, July 25th.]
The good treatment of the people of Ázemay made my companions rather
unwilling to leave this place so soon, and a further delay was caused by
their bartering. When at length we set out on our march, we had to make
a considerable detour, in order to avoid the lower course of a rivulet,
which is here not passable. Our path lay through corn-fields till we
reached the village of Kasánni, consisting of two groups, one of which
was surrounded by a keffi, or stockade, and inhabited by Fúlbe; the
other was merely a slave hamlet. Rich corn-fields, shaded by fine trees
and broken by projecting rocks, extended on all sides. Close beyond this
hamlet, we crossed a little rivulet called Téderimt by the Tawárek,
which in this spot, although only twenty-one feet wide and a foot in
depth, caused us a short delay, owing to its banks rising to the height
of about ten feet. But inconsiderable as was the size of the river, it
became important to me, as in crossing it my ear was greeted for the
first time by the usual Háusa salute, which I had not heard for so long
a time, and which transported me once more into a region for which I had
contracted a great predilection, and which among all the tracts that I
had visited in Negroland, I had found the most agreeable for a foreigner
to reside in.
We then continued our march through the district of Góte, which is
chiefly adorned with the monkey-bread tree, till we reached a small
village called Bóse, which is inhabited by the tribe of the Koi-zé or
Koizáten (who came originally from Damgót). It consisted entirely of the
kind of huts which are usual in Háusa, and manifested that we had left
the Songhay architecture behind us. But although it possesses a small
mosque, most of the inhabitants, together with the head man himself, are
idolaters. Here we were hospitably treated with a bowl of ghussub-water,
while I had to give the people my blessing in return. Two miles and a
half beyond Bóse lies the village of Hendóbo, on a small branch of the
river. We encamped a short distance from it, in the shade of a luxuriant
duwé, on a ground rising slightly from the swampy plain opposite the
island Barma-gúngu, which is situated a little further in the midst of
the river, which here, from N. 20° W. to S. 20° E., changes its course
to a direction from N. 20° E. to S. 20° W.
The island is adorned with dúm-palms, and is the residence of the chief
of the Kortíta, or Kortébe, whose real name is Slímán or Solímán Géro
Kúse-izze, the son of Kúse, but who is generally known in the district
under the name of Solímán Sildi. My companions, who were very anxious
not to neglect any great men of the country, had determined to pay this
chief a visit, in order to try to obtain a present from him. But the
eloquent Wádáwi and his companions did not appear to have succeeded with
these islanders; for they returned with rather dejected spirits from
their visit to the chief, who showed us not the slightest mark of
hospitality. But, from another quarter, I myself, at least, was well
treated; for the inhabitants of a small island in the river brought me a
plentiful supper in the evening, consisting of prepared millet, a couple
of fowls, and some milk.
[Sidenote: Wednesday, July 26th.]
Traversing the swampy ground, after a march of half a mile we reached
again the direct path, keeping at some distance from the bank of the
river, which, although divided into several branches, exhibited a
charming spectacle in the rising sun. Cultivated ground and wilderness
alternated, and the monkey-bread tree appeared in great abundance; but
further on the duwé and kenya began to prevail; the islands in the river
also, as Nasíle and Ler, being richly clad with vegetation.
However, the district did not seem to be very populous, and the only
village which we passed on the main was Shére, surrounded by a stockade,
where we endeavoured, in vain, to obtain a little milk. We left, at a
distance of several miles to the west, the town of Larba, which, as I
have mentioned on my outward journey, is inhabited by a warlike set of
people greatly feared by their neighbours; but at present we heard that
the ruler of that town, of the name of Bíto, had lately returned from
Say, to whose governor, Ábú Bakr, he was said to have made his
submission; although it is probable that his only intention had been to
keep free that side, in order to be undisturbed in his proceedings
against the chief of the Toróde, or Tórobe.
Altogether the region presented a very interesting feature when, close
behind the village of Gárbegurú, we reached the river Sírba, with which,
in its upper course, we had first made acquaintance at Bóse-bángo, but
which here had a very different character, rushing along, in a knee-like
bend, from south-west to north-east, over a bed of rocks from sixty to
seventy yards across, and leaving the impression that at the time when
it is full of water it is scarcely passable. But at present we found no
difficulty in crossing it, the water being only a foot deep.
Nevertheless, the Sírba is of great importance in these regions, and we
can well understand how Bello could call it the ʿAlí Bábá of the small
rivers. Ascending then the opposite bank of this stream, we obtained a
view of a hilly chain ahead of us, but the country which we had to
traverse was at present desolate, although in former times the
cornfields of the important island-town Koirwa spread out here. However,
we had a long delay, caused by another of our camels being knocked up,
so that we were obliged to leave it behind; an unfortunate circumstance,
which afforded a fresh proof of the uselessness of the camels of the
desert tract of Ázawád for a journey along the banks of the river.
The country improved greatly after we had crossed a small hilly chain
which approached on the right, but it did not exhibit any traces of
cultivation, the inhabitants having taken refuge on the other side of
the river. We also passed here a pretty little rivulet of middle size,
girt by fine trees, and encamped close beyond the ruins of a village
called Namáro, opposite the village of Kuttukóle, situated on an island
in the river. The place was extremely rich in herbage, but greatly
infested by ants, and, in consequence, full of ant-hills; but we only
passed here the hot hours of the day, in order to give our animals some
rest, and then set out again just as a thunderstorm was gathering in
Áussa on the opposite side of the river.
The sheet of water is here broad and open, forming an island, and does
not exhibit the least traces of rocks. The shore was richly clad with
vegetation, and a little further on seemed even to be frequented by a
good many people; but they did not inspire us with much confidence.
Meanwhile, the thunderstorm threatening to cross over from the other
side of the river and reach us, we hastened onward, and encamped on the
low and grassy shore, opposite a small village called Wántila, situated
on an island full of tall dúm-palms, which however, at present, was only
separated from the main by a narrow swampy creek. However, we had a
sleepless night, the district being greatly infested by the people of
Larba. The governor of this place, as we now learned, was then staying
in the town of Karma, which we had just passed, and from whence
proceeded a noise of warlike din and drumming which continued the whole
night.
At an early hour, therefore, the next morning we set out, keeping at a
short distance along the river, the ground presenting no signs of
cultivation, while the steep slope on the opposite bank almost assumed
the character of a mountain chain; the highest group being from 800 to
1000 feet in height, and called Bingáwi by our guide, while he gave to
the succeeding one the name of Wágata; the most distant part of the
chain he called Búbo. At the foot of this ridge lies the village of
Tagabáta, which we passed a little further on.
Enjoying the varied character of the scenery, we continued our march
rather slowly, an ass which my companions had bartered on the road
lagging behind, and causing us some delay, when we entered a dense
underwood of thorny trees which entirely hemmed in our view, while on
our right a hilly chain approached, called from a neighbouring village
Senudébu, exactly like the French settlement on the Falémé in the far
west.
Proceeding thus onward, we suddenly observed that the covert in front of
us was full of armed men. As soon as they became aware that we had
observed them, they advanced towards us with the most hostile
gesticulations, swinging their spears and fitting their arrows to their
bows, and we were just going to fire upon them, when we observed amongst
them my servant the Gatróni, whom a short time before I had sent to
fetch some water from the river. This fortunate circumstance, suddenly
arrested our hostile intentions and led to a peaceable understanding. We
were then informed, that obtaining a sight of us from a hill while we
were still at a distance, and seeing six armed horsemen, they had taken
us for a hostile host, and had armed themselves; and it was very
fortunate for my servant with whom they first met, as well as for
ourselves, that one of them understood a little Háusa, and was able to
make out from his description the nature of our undertaking. But for
this, we should perhaps have been overwhelmed by numbers. The first
troop consisted of upwards of 100 men, all armed with bow and spear, and
round black shields, many of them wearing a battle-axe besides; and
smaller detachments were posted at short intervals up to the very
outskirts of their village. They consisted of both Songhay and Fúlbe,
and the greater part wore nothing but leather aprons. They wanted us to
accompany them to their village, but we did not feel sufficient
confidence in them to do so, and were glad when we got rid of them. On
this occasion I had another proof of the warlike character of my Arab
companion ʿAlí el Ágeren, who, as long as there was any danger, kept at
a respectful distance behind the camels, but, as soon as he saw that all
was over, he rushed out on his little pony in the most furious manner,
and threatened to put to death the whole body of men, so that I had
great difficulty in appeasing him. Probably, if we had had a serious
encounter, he would have turned his horse’s head, and I should never
have seen him again.
When we continued our march, we were gratified to see a wide extent of
ground covered with fine cotton plantations; on our left, where the
river again approached, much kharrwa, or berkínde, appeared. Further on,
fields of millet succeeded to the cotton plantations, and the
cultivation now continued without interruption, extending to the slope
of the hills, while, on the other side of the river, five villages
appeared at short intervals. We then entered upon hilly sandy ground,
but even this less favoured tract was covered with fine crops. I had
made it a rule, owing to the weakness of my camels, which required a
good feed, always to encamp at some distance from a larger place, and we
therefore chose our camping-ground about two miles on this side of the
town of Bírni, amongst monkey-bread trees and hájilíj, at a short
distance from a swampy creek of the river. Our encampment, however,
became unpleasant in the extreme, as we had to sustain here a very heavy
thunderstorm, accompanied by violent rain.
All the inhabitants of this district are Fúlbe, or Songhay speaking the
language of the Fúlbe, the conquering tribe of the latter beginning to
prevail here almost exclusively. All of them wear indigo-dyed shirts. We
also met here an old man, originally belonging to the tribe of the
Událen, a section of Imghád, or degraded Tawárek, but at present in the
service of a Púllo, who, assisted by his slaves, was just getting his
harvest into the town of Bírni, where he invited us to follow him on the
approach of night.
[Sidenote: Friday, July 28th.]
Having lost the greater part of the morning in order to dry ourselves
and our animals, we continued our march straight upon a kind of defile,
which seemed almost to hem in the passage along the river. The bank here
exhibits a peculiar feature, and the locality would be of the highest
importance, if the state of the country was in any way settled, for the
hilly chain on the right closely joins a group of rocky eminences which
nearly approaches the river, and opening towards it in the shape of a
horse-shoe, leaves only a very narrow passage between the south-easterly
corner of this semicircle of the hills, and a detached cone rising close
over the brink of the river, the latter being likewise full of rocks. On
the slope of the amphitheatre, called Sáre-góru, about half-way up the
height, lies the village or town of Bírni[45], presenting a very
picturesque spectacle, notwithstanding the frail character of the
dwellings.
Even beyond this passage, only a small border is left between the slope
of the hills and the river, especially behind the little village of
Kollónte, which is separated by a small ravine into two distinct groups,
and very pleasantly situated in a fine recess of the hills; at the same
time, busy scenes of domestic life attracted our attention. Here the
shore formed a bend, and the river glided along in a slow, majestic, and
undivided stream, but a little further on formed two islands, and, on
the main, we observed again that cotton was cultivated. Traversing then
a swampy plain, covered with several large farms belonging to people of
the Kortére, we reached a small detached chain on our right, called
Kirogáji, distinguished by three separate cones. Cultivation here is
carried on to a great extent, and the number of horses scattered over
the plain, afforded a tolerable proof of the wealth of the inhabitants,
and we passed the residence of a rich farmer, called Úro-Módibo, “úro”
being the Púllo term for a farm, and “módibo” the title of a learned
gentleman. At the village of Sága also, which, a little more than two
miles further on, we left on our right, beyond swampy meadow-grounds,
numbers of horses, and extensive cotton plantations attracted our
attention.
Three miles beyond Sága, we encamped near a small rivulet lined with
luxuriant trees, of the species called gamji, or ganki, at the foot of
the hills, the slope of which was covered with the richest crop of
millet, and crowned with two villages inhabited by Fúlbe of the tribe of
the Bitinkóbe, the river forming a rich and populous island called Bé-
gúngu. This place is the residence of a sort of emír of the name of
Báte, to whom my companions paid a visit, and obtained from him a supper
and a small viaticum.
[Sidenote: Saturday, July 29th.]
We made a very interesting day’s march. The hills, which are here
crowned with the various hamlets, form a bend closely approaching the
river, and the path wound along the slope, which was intersected by
several ravines full of rocks and trees, and afforded a beautiful view
over the stream. Descending from this slope we kept along the bank,
richly adorned with kenya or nelbi trees, the river spreading out in one
unbroken sheet, interrupted only by a few isolated masses of rock. We
here crossed a broad channel or dry watercourse starting forth from the
hilly chain, and called Górul-tilkólil, or Góru-kére. This watercourse
my guide, probably erroneously, indicated as a branch of the river
Sírba. It was succeeded by several others, one of which, distinguished
by its breadth, was called Górul-luggul. The bank of the river, at this
spot, was cultivated with great care, and we passed several farming
villages, one of which, called Lellóli, was the residence of a young
Púllo woman who had attached herself to our party the preceding day. She
was neatly dressed, and adorned with numerous strings of beads, and
mounted on a donkey.
Here cultivation, including a good deal of cotton, was carried on with
great care, and all the fields were neatly fenced. But this well-
cultivated ground was succeeded by a dense and luxuriant underwood, and,
in the river, an island of the name of ʿOitílli, or ʿOtílli, stretched
out to a great length. This probably is the ford originally called
Ghútil or Ghúdil. A little beyond, at the distance of about five miles,
the soft slope gave way to a small rocky ridge, through which a little
rivulet or brook had forced itself a passage, forming a very picturesque
kind of rocky gate, which, when the stream is full, must present an
interesting spectacle. But the water contained at the time a quantity of
ferruginous substances, and after taking a slight draught I remained in
a nauseous state all the day long. It affected one of my companions
still more unpleasantly. Here the steep rocky cliffs, consisting of
gneiss and mica slate, and interwoven with fine green bushes, closely
approached the river, which, in a fine open sheet, was gliding gently
along at the rate of about three miles an hour, and we kept close to the
margin of the stream, which, during the highest state of the inundation,
is scarcely broad enough to afford any passage. The cliffs, with their
beautifully stratified front, were so close that even at present only a
border a few feet in width was left, and this narrow strip was
beautifully adorned with dunku trees, the dark green foliage of which
formed a beautiful contrast with the steep white cliffs behind them. The
leaves are used by the natives for making a kind of sauce and for
seasoning their food, like those of the monkey-bread tree. Further on,
underwood of arbutus succeeded. The rocky ledge was interrupted, for a
short time exhibiting the aspect of a crumbled wall, but further on
again assumed the shape of precipitous cliffs, although less regularly
stratified than in its north-westerly part.
This steep range of cliffs is called by the natives, “Yúri.” Just where
it began to fall off and to become smoother, we were obliged to leave
the margin of the beautiful stream, which, near the bank, apparently
descended to a great depth, in order to ascend the higher ground; for
here the land juts out into the river in the form of a broad promontory,
the whole slope being covered with fine crops, which were just
approaching to ripeness. Thus we reached the farming village, or rúmde,
belonging to Fíttia Imám, or, as the name is generally pronounced, Mam
Fítti, a wealthy Púllo, who possesses also a farm in the plain at the
foot of the promontory close to the river. Here we encamped on the
south-east side of the village, where the ground afforded good pasture
for the camels.
I had been reposing awhile in the shade of a small kórna, when my people
informed me that they had discovered, on the slope of the hills, a
spring of living water, and I was easily induced, by the novelty of the
phenomenon in this region, to accompany them to the spot.
The whole slope is about 500 feet high, and the view from this point
across the river is extensive, but towards the south-east it is
obstructed by the hills rising in that direction to a greater elevation.
This culminating point of the ridge we ascended the next morning, when
we found that the highest level expanded to an open plain, well clad
with bush and grass and a rich supply of corn, although the crops did
not exhibit here the same luxuriant growth as on the slope of the hills.
Proceeding then for a mile along this level, we reached a small village,
in the courtyards of which, besides sesamum, a little mekka, as it is
here called, or ghafúli-másr, was cultivated. Here I, together with my
horsemen, started in advance of my train, in order to prepare our
quarters in the town of Say, as we had a good day’s march before us. The
country here became adorned with gonda bush, of which we had entirely
lost sight during our whole journey along the upper course of the Niger.
Having passed the larger village Dógo, where with some difficulty we
obtained a drop of milk, and having traversed a richly cultivated
district, we descended into the valley of Say, along the rugged cliffs
which bounded it on the west. But the greater part of the valley was
covered with water to such a degree that we became entangled every
moment in a swamp, and therefore preferred again ascending the cliffs
and keeping along the higher border. In this northerly part the rocky
slope attained in general a height of 150 feet, but gradually began to
decrease in elevation. About half an hour before noon we changed our
direction, and made across the swampy bottom of the valley, traversing
two more considerable sheets of water, the first of three, and the
second of two and a half feet in depth.
Thus we approached the town of Say, which was scarcely visible owing to
the exuberant vegetation which surrounded its wall on every side, and
which exhibited a most remarkable contrast to that dryness and monotony,
which characterized the place on my former visit. The town itself was at
present intersected by a broad sheet of water, which seemed almost to
separate it into two distinct quarters. I at length reached the house of
the governor, where I, as well as my horse, were cheerfully recognized
as old acquaintances. I was quartered in the same little hut in which I
had resided more than a year previously; but a considerable change had
been made in its arrangement. The comfortable little sleeping place of
matting had been restored, and was very acceptable in the rainy season,
more especially as it did not entirely preclude a current of air, while
it enabled me to put away all my small treasures in security.
[Footnote 43: Among my companions, the Hartáni Máleki, who had visited
the countries of Mósi and Bámbara, possessed some interesting
information concerning unknown, or little known, districts of these
regions; but unfortunately he had something very uncouth in his manner,
which prevented my learning from him all that would have been possible
under other circumstances. This day I wrote down, from his information,
the name of the pagan tribe of the Nenmer, who are settled between the
Tombo and Bámbara; besides that of the Norma, who are chiefly settled in
two places, one of which is called Púra.]
[Footnote 44: They informed us, that Kúlman was six hours’ distance from
here.]
[Footnote 45: There is no doubt that this was formerly a place of
considerable importance, and commanded the whole of the surrounding
district, as the masters of this defile had at the same time in their
hands the whole intercourse along the shore. In this respect the name
Bírni is not less remarkable than that of Sáre-góru, both “bírni,” as
well as “sáre,” being the names given to cities, or large walled places,
in various Negro languages. Sáre-góru means the rivulet or channel
(góru) of the city (sáre).]
CHAP. LXXXI.
SECOND RESIDENCE IN SAY. — JOURNEY THROUGH DÉNDINA AND KEBBI.
Having rested awhile in my hut, I, with my companions, obeyed the
summons of the governor, and found our poor old friend, Ábú-Bakr, in the
very same room where we had left him more than a year previously. He was
now quite lame in consequence of his disease of señi, but looked a
little better than on the former occasion, and I soon had an opportunity
of admiring his accurate knowledge of the country; for, when Áhmed el
Wádáwi, had read to him the kasáíd or poems addressed by my friend El
Bakáy to the emír Áhmedu, and began to relate some of the more
remarkable incidents of our journey, he was corrected every moment in
the nomenclature of the places by the governor, who appeared to possess
the most accurate philological knowledge of all the spots along the
river as far as Tóndibi, where he had been obliged to turn his back on
his voyage up the Niger. He apparently took great interest in the
endeavour of the Sheikh to open a communication with the Fúlbe of Gando
and Sókoto, and expressed his deep sorrow that on his former voyage, he
was prevented by the hostile behaviour of the chief El Khadír from
reaching Timbúktu, when my companions assured him, that the Sheikh, on
the first news of his approach, had sent a messenger in order to insure
his safety from the Tawárek.
Even if we do not take into account this attempt of his, there is no
doubt that the governor of Say is of the utmost importance in the
endeavour to ascend this river, and it is only to be lamented that he
has not greater means, pecuniary and military, at his disposal, in order
to draw from the favourable position of his province all the results
possible. Altogether his circumstances at this moment, especially in
consequence of the rebellion of the province of Déndina, were rather
poor. At the same time his own debilitated condition prevents him from
exerting his power, and can only tend to increase his political
weakness. The rather inhospitable treatment which we received may thus
be explained. Nevertheless, I made him this time a considerable present,
including a red bernús of inferior quality, which I had kept back for
the occasion. However I was so fortunate, in acknowledgment for some
medicines with which I endeavoured to alleviate his complaint, as to
receive from him a small piece of sugar, which was a great treat to me,
as I had long been deprived of this luxury, there being none in the
market; and when we left the place, after a stay of three days, he was
generous enough to make my companions a present of a camel, of which
they stood much in need.
The market was, in many respects, better provided than on our outward
journey; but with this advantage was coupled the great disadvantage to
me personally that a large troop of Háusa traders having recently
arrived and richly supplied the market with the manufactures of that
region, the prices at present ranged much lower, and for the very best
indigo-dyed shirt, I obtained only 6000 shells, while two others did not
fetch more than 2000 each. Millet was plentiful, although by no means
cheap, the third part of a suníye, or twenty-four measures of Timbúktu,
being sold for 4000 shells, consequently twice or thrice as dear as in
the latter place; but there was hardly any rice. There was not a single
sheep in the market, nor any horned cattle, either for slaughtering or
for carrying burdens; nor were there any dodówa cakes or tamarinds; nay,
even the fruit of the monkey-bread tree, or kúka, was wanting; the only
small luxury which was to be found in the market, besides the fruit of
the dúm-palm, consisting of fresh onions, certainly a great comfort in
these regions.
Such is the miserable character of this market, which, in such a
position, situated on the shore of this magnificent river, and on the
principal highroad between Eastern and Western Negroland, ought to be of
primary importance. It was with great delight that the feeble but well-
meaning governor listened to my discourse, when, on taking leave, I led
him to hope that an English steamer would, please God, soon come to
ascend the river, and supplying his place of residence with all kinds of
European articles, would raise it to a market-place of great importance;
and he was the more agreeably affected by such prospects, as my friendly
relation with the Sheikh El Bakáy had convinced him of the peaceable
intentions of the Europeans.
[Sidenote: Wednesday, August 2nd.]
It was in the afternoon that we left our narrow quarters in the town of
Say, which had appeared to us the more inconvenient, as we had
experienced several thunder-storms, which had obliged us to take refuge
in the interior of our narrow huts. Before reaching the bank of the
river, we had to cross a large sheet of water, which here likewise
intersected the town, filling out the whole hollow bordered by the dúm-
palms, and causing a serious interruption in the communication of the
different quarters of the town. Nevertheless, the level of the river at
present seemed only about five feet higher than it had been the previous
year, a little earlier in the season, and the inconvenience must be
greatly increased when the water reaches a higher level. It is a wonder
that the town is not sometimes entirely swamped, although we must not
forget that the river, the preceding year, had attained an unusual
height, so that the water this year could scarcely have sunk to its
average level before it had again commenced rising. The rocky cliff
which obstructs the river about the middle of its course, at present
only emerged from the water about a foot and a half. According to all
appearances it must sometimes be entirely submerged, so that vessels
must be upon their guard in navigating this part of the river,
especially as it is not improbable that there are more sunken rocks
hereabouts.
It was with a deep feeling of satisfaction that I again crossed this
magnificent river, on whose banks I had lived for so long a time, and
the course of which I had followed for so many hundred miles. It would
have been of no small importance, if I had been able to follow its banks
as far as Yaúri, and thus to connect by my own inspection the middle
course of this noble river with the lower part, as far as it has been
visited by the Landers, and partly, at least, by various distinguished
English officers. But such an undertaking was entirely out of the
question, on account of the exhausted state of my means, the weak
condition of my health, and the advanced stage of the rainy season,
which made it absolutely necessary for me to reach Sókoto as soon as
possible; and, what was still more, in consequence of the rebellious
state of the province of Déndina, which at the time made any intercourse
along the river impossible for so small a troop as I had then under my
command. At this season of the year, moreover, it would be
impracticable, even if the country were in a tranquil state, to keep
close along the banks of the river.
This time also I had succeeded in crossing the river without any
accident, with the single exception, that a camel which belonged to one
of my companions was so obstinate, that it was found impossible to
induce it to enter the boats, which were not of the same size as those
of the preceding year. It was thus forced to cross the river by swimming
alongside, and arrived in the most exhausted state, the river being
about 900 yards across. The nearest village being too far off, we were
obliged to encamp for the night on the gentle grassy slope of the bank,
which, a little above and below the place of embarkation, forms steep
cliffs of about 80 feet elevation. The evening was beautiful, and the
scenery of the river, with the feathery dúm-palms on the opposite shore,
was lovely in the extreme, and well adapted to leave on my mind a
lasting impression of the magnificent watery highroad which Nature has
opened into the heart of this continent. Thus I took leave of the Niger.
[Sidenote: Thursday, 3rd August.]
We now commenced our journey along our former well-known path, which,
however, in the richer garment of vegetable life in which Nature had
decked herself out, presented now a very different aspect, and after a
march of six miles, we reached the village of Tóndifú, surrounded by
fine crops of millet, which were almost ripe, and of the very remarkable
height of fifteen to twenty feet. In order to protect their property
from the attacks of the numberless swarms of birds, almost the whole
population was scattered through this forest-like plantation, and kept
up such a continual noise and clamour, that it had quite an alarming
effect, more especially as the people were concealed from view.
Having then kept along the fáddama as far as the village of Tanna, we
left our former route, for a more northerly direction, and after a march
of five miles reached the miserable remains of a hamlet called Jídder,
which the preceding year had been ransacked and entirely destroyed by
the Jermábe, as the inhabitants of Zerma, or Zabérma, are called by the
Fúlbe. But the fine crops around testified to the natural fertility of
the soil. In this village, which has a well surrounded by dúm-palms, it
had been our intention to halt; but through a ridiculous
misunderstanding of my Méjebrí companion, who never could shorten the
march sufficiently, but who this time was punished for his troublesome
conduct, we continued on, and leaving the village of Hari-bango at some
distance on our right, did not reach another hamlet till after a march
of about five miles more. This place, which is called Mínge, had been
likewise ransacked by the enemy in the turbulent state of the country,
and exhibited a most miserable appearance; but here also there was a
good deal of cultivation, and I was not a little astonished at finding,
in such a desolate place, a man who was retailing meat in his hut, but
on further inquiry, it proved to be the flesh of a sick animal, a few
head of cattle having remained in the possession of the inhabitants.
In order to avoid sleeping in the dirty huts, I had pitched my tent on
the grassy ground, but was so much persecuted by a species of hairy ant,
such as I had not observed before, that I obtained almost less sleep
than the preceding night on the banks of the Niger, where mosquitoes had
swarmed.
[Sidenote: Friday, August 4th.]
This day brought me to Támkala; my camels pursuing a shorter and I a
more circuitous route, but both arriving at the same time at the gate of
this town. It had been my intention, from the beginning, to visit this
place; but the turbulent state of the country had induced me the year
before to follow a more direct road, and I did not learn until now, that
on that occasion Ábú el Hassan, as soon as he heard of my approach, had
sent four horsemen to Gárbo, in order to conduct me to his presence; but
they did not arrive till after I had left that place. The town of
Támkala, which gives great celebrity to this region, had suffered
considerably during the revolution of Zabérma; and if the bulky crops of
native corn (which were just ripe) had not hid the greater part of the
town from view, it would most probably have presented even a more
dilapidated appearance; for not only was the wall which surrounded the
place in a great state of decay; but even the house of the governor
himself was reduced almost to a heap of ruins. It was rather remarkable
that, as I approached the building, a female slave, of rather light
yellowish colour, saluted me, the white man, in a familiar manner, as if
I had been a countryman and co-religionist of hers. She belonged, I
think, to a tribe to the south of Ádamáwa.
Having then paid our respects to the governor, we returned to our
quarters, which, although not so objectionable in themselves, were so
closely surrounded by the crops that we could scarcely find a spot to
tie up our horses; and the huts were so full of all sorts of vermin that
I scarcely got a moment’s repose during my stay here. Besides the common
plague of different species of ants and numberless swarms of mosquitoes,
to my great surprise I found the place also full of fleas,—an insect
which I had not seen since I had left Kúkawa, and which formerly was
believed to be entirely wanting in Negroland. Thus I had sufficient
reason to lament that I had here been obliged to take up my quarters
inside the town; the place being situated at the brink of a swampy
valley, the dallul Bosso filled at present with water and dúm-palms, and
the crops surrounding the wall so closely that no space was left to
pitch a tent.
It was just market-day, but besides meat, sour milk, tobacco, and
pepper, nothing was to be got. Millet was very dear; indeed, the poor
state of the market was well adapted to confirm the report that the
greater part of the inhabitants were subsisting on the fruit of the dúm-
palm. However, I had no affairs to transact in this town besides paying
my compliments to the governor, and therefore was not compelled to make
a long stay. But my business with the latter was of rather a peculiar
character, the people assuring me that he was very angry with me for not
having paid him a visit the previous year. My companions, the followers
of the Sheikh, even wanted to make me believe that he objected to see me
at all; but I entertained a strong suspicion that this was only a petty
trick played by them to further their own interest; for, being supplied
by the Sheikh with a present for this governor, they wanted to claim for
themselves all the merit of the visit. Having declared that if the
governor did not want to see me, he should certainly not obtain a
present from me, I very speedily obtained an audience, and was so
graciously received, that I could scarcely believe that he had
entertained any hostile feeling towards me; for on my entrance he rose
from his seat, or divan, made of reed, and met me at the door.
Responding to his cordiality in the most friendly manner, I told him
that only the most urgent circumstances and the advice of my own guide,
the messenger of Khalílu, had induced me the preceding year to act
contrary to my own well-determined principle, which was, to make
friendship with all governors possessed of power and authority along my
road; and that, in consequence of his warlike disposition and
straightforward and chivalrous character, he had become known to me long
before, and occupied the first rank among those whom I intended to
visit. My speech, backed by a tolerable present, made a very favourable
impression upon the governor, especially when he understood that it was
I who had induced the Sheikh to honour him with a mission; and he
entered into a very friendly conversation, admitting that the Jermábe,
or the inhabitants of Zerma, had really pressed him very severely the
last year, till he had at last succeeded in vanquishing their host and
killing a great number of them.
We then read to him the letter of the Sheikh, who bestowed great praise
upon my character, and recommended me in the most favourable terms. Sídi
Áhmed made a most eloquent speech, especially as regarded the sanctity
and learning of his master, who, he said, was very anxious to establish
peaceable intercourse along the Niger, and wanted Ábú el Hassan to
prevent the Berber tribe of the Kél-gerés and Dínnik from continuing
their predatory expeditions upon the territory and against the people of
Alkúttabu. The energetic governor, feeling flattered by these
compliments, took very graciously the hints which my eloquent friend
threw out, that, besides his other noble efforts, the Sheikh had no
objection to having homage paid to his exalted position by a small
number of decent presents; and two of the pupils of the Sheikh, Mohammed
ben Mukhtár and Máleki, were pointed out to him as the persons who would
remain here, in order to receive at his hand the presents destined for
the Sheikh at the earliest possible opportunity. This whole business
having been transacted in the presence of only one or two of his most
confidential friends, the governor had all his courtiers again called
in, when Sídi Áhmed read to them the poem in which the Sheikh had
satirized the chief of Hamda-Alláhi, Áhmedu ben Áhmedu, on account of
his not being able to catch me, which caused a great deal of merriment,
but of course could only be appreciated by those who had a very good
knowledge of Arabic, of which the greater part of the audience probably
did not understand a single word. It was rather a curious circumstance
that these people should express their satisfaction at the failure of an
undertaking of their own countrymen.
Altogether Ábú el Hassan made a favourable impression upon me. He was by
no means a man of stately appearance, or of commanding manners, and his
features wanted the expressive cast which in general characterises the
Fúlbe; and being destitute of any beard, he looked much younger than he
really was, as his age can certainly not be much under sixty. His skin
was very fair, and his dress of great simplicity, consisting of a shirt
and turban of white colour, the red bernús which my companions had
presented to him only hanging loosely from his shoulders. He is a native
of the island of Ansóngho where his forefathers were settled from
ancient times; and it is entirely owing to his personal courage and his
learning that he has reached the position he now occupies. Ábú el
Hassan, seems fully to deserve to be under the orders of a more
energetic liege lord than the monkish and lazy Khalílu, who allows his
kingdom to be shattered to pieces; and in any attempt to ascend the
Niger, the governor of Támkala is of considerable importance. The
principal weakness of his position consists in his want of horses, as he
is thus prevented from following up the partial successes which he at
times obtains over his enemies.
Having thus met with full success in our transactions with the governor,
we left the audience hall, (which struck me by its simple mode of
architecture,) consisting of a long narrow room covered with a gabled
roof thatched with reed, such as are common in Yóruba. On returning to
my quarters I distributed my last presents among those of my companions
who were to remain here, and handed them a letter for the Sheikh,
wherein I again assured him of my attachment to his family, and
expressed the hope that, even at a great distance, we might not cease to
cultivate our mutual friendship.
It had been our intention this time to choose the road by Junju, the
place which I have mentioned before as lying on the northern part of the
course of the dallul Máuri; but the governor advised us urgently to
avoid this place, which, being only of small size, and not strong enough
to follow a certain line of policy, was open to the intrigues of friends
as well as enemies.
[Sidenote: Sunday, August 6th.]
Before we started, the governor sent me a camel as a present, but I gave
it to my companions, although my own animals were in a very reduced
state. There was a good deal of cultivation along the track which we
pursued, but the irregular way in which the crops had sprung up, did not
seem to testify to any considerable degree of care and industry; but my
people argued that famished men, like the distressed inhabitants of this
town, did not possess sufficient energy for cultivating the ground.
Following a southerly direction we approached nearer the border of the
dallul, or ráfi, the surface of which alternately presented higher or
lower ground, the depressions being of a swampy character. Towards the
east the valley was bordered by a chain of hills, rising to a
considerable elevation, on the top of which an isolated baobab tree
indicated the site of a place called Gʿawó, by which the road leads from
Támkala to Junju. Gradually the cultivation decreased, and was for a
while succeeded by dúm-bush, from which a very fine but solitary gamji
tree started forth. However, the country further on improved and began
to exhibit an appearance of greater industry, consisting of corn-fields
and small villages, half of which indicated by their names their origin
from the Songhay; others pointed to Háusa. All of them were surrounded
by fine crops, and one called Bommo-hógu was furnished with a small
market-place. It was a cheering incident that an inhabitant of the
village of Gátara, which we passed further on, gave vent to his generous
feelings by presenting me with a gift of fifty shells, which I could not
refuse, although I handed them to my companions. It was here also that
we met the only horsemen whom we had seen in the province. They had
rather an energetic and stately appearance. Having passed a small
market-place situated in the midst of the corn-fields, and at present
empty, we reached the village of Báshi, where we expected to find
quarters prepared for us, but were only able, after a great deal of
delay, to procure a rather indifferent place.
We were glad to meet here a native traveller, or mai-falké, from Wurno,
who communicated to us the most recent news from Háusa and Kebbi,
although very little was to be told of the chivalrous deeds of the two
great Féllani chiefs ʿAlíyu and Khalílu, both of whom were accelerating
the ruin of their nation. About an hour after our arrival, we were
joined by a native duke, who, according to the arrangement of the
governor of Támkala, was to perform the journey through the unsafe
wilderness of Fógha in our company. This man was ʿAbdú serkí-n-Chíko,
lord of Chíko, or, to speak correctly, lord of the wilderness; his
title, or “ráwani” (properly shawl or turban), being just as empty and
vain as many others in Europe, the town of Chíko having many years
previously been destroyed by the enemy. But, whatever the hollowness of
his title might be, he himself was of noble birth, being the son of ʿAbd
e’ Salám[46], who was well-known as being once the independent master of
the important and wealthy town of Jéga, which had made so long and
successful resistance against ʿOthmán, the Jihádi; Bokhári, the present
ruler of that place, was ʿAbdú’s brother. Besides his noble descent, the
company of this man proved to be interesting, for he displayed all the
pomp peculiar to the petty Háusa chiefs, marching to the sound of drums
and horns. He was richly decked out with a green bernús, and mounted on
a sprightly charger, although his whole military force numbered only
three horsemen and six archers; and his retinue had by no means a
princely appearance, consisting of a motley assemblage of slaves,
cattle, sheep, and all sorts of encumbrances. But, notwithstanding this
empty show, he was a welcome companion on the infested road before me,
and when he paid me a visit in my hut, I at once presented him with a
fine black ráwani, thus confirming on my part the whole of his titles.
He at once proceeded to give me a proof of his knowledge of the world
and of his intelligence, and I found sundry points of resemblance
between him and Mohammed-Bóró, my noble friend of Ágades. Having been
joined here also by two attendants of ʿAbd el Káderi, a younger brother
of Khalílu, there seemed to be a sufficient guarantee for the safety of
our march. The village where I fell in with these people was rather
poorly supplied with provisions, and neither milk nor anything else was
to be got, and, owing to the number of mosquitoes, repose was quite out
of the question.
[Sidenote: Monday, August 7th.]
A moderate rain which came on in the morning, delayed us for some time.
Our route lay through a rich country, at times exhibiting traces of
careful cultivation, at others left to its own wild luxuriant growth.
Having passed the village of Belánde, which was adorned by numbers of
dúm-palms, and the extensive hamlet called Úro-emíro, we entered more
properly the bottom of the valley or ráfi, being already at this season
for a great part covered with swamps, which, a month later, render the
communication extremely difficult, although at times, the ground rises a
few feet higher than the ordinary level. But although this low ground is
extremely well adapted for the cultivation of rice, very little was at
present actually to be seen.
At length we thought that we had entirely left the swampy ground behind
us; but about a mile and a half beyond the village Gerláje, which we
left on one side, we had to cross a very deep and broad swamp, in which
one of the last of my camels fell down and died. Three miles beyond, we
reached the village of Gárbo, which was already familiar to me from my
outward journey, although I was scarcely able to recognize it, so great
was the change produced by the rich vegetation, and the crops of millet
and sorghum which had sprung up through the influence of the rainy
season. But the inhabitants also, elated by the hope which the prospect
of a rich harvest held out to them, exhibited a far more cheerful
temperament than on my former visit, and immediately led me through the
narrow lanes to the house of the emír, who received me in a hearty
manner as an old friend. On entering into conversation with him, I was
not a little astonished to find that he was acquainted with all the
incidents of my stay in Timbúktu. He quartered me in the same small but
neatly arranged hut where I had been lodged during my former stay, and
from which I felt rather sorry to drive away the industrious landlady.
The governor treated me in an extremely hospitable manner, sending me,
besides milk and corn, even a small heifer, although I had made him only
a very trifling present. His name is ʿAbd el Waháb, and he is a brother
of Ábú el Hassan by his father’s side. With such cheerful treatment we
enjoyed our stay here very much, the weather having cleared up, and a
rainy morning being succeeded by a fine afternoon.
The friendly disposition of the governor was the more agreeable, as we
were delayed here the following day, several of my companions being
disabled by sickness, and the Serkí-n-Chíko wanting to lay in a supply
of corn for the road. I spent a great deal of my leisure time, thus
involuntarily obtained, in the company of the latter, who detailed to me
the incidents of the struggle of his family with the Jihádi, and dilated
on the importance of the town of Jéga, which is a market place of great
consequence, especially for rough silk, with which it supplies the whole
of Zánfara, and even the distant market of Alóri, or Ilóri. In fact, I
am quite sure that the silk which has been obtained from the missionary
station in Yóruba, is nothing but the selfsame article introduced into
this country from Tripoli, and again exported from thence to Háusa. In
my conversation with this man, he mentioned a circumstance which struck
me as peculiar, that the Háusa people have no general name for the
Songhay. Their only designation for them is Yammatáwa, meaning the
western people, a term which is only used in opposition to Gabbestáwa,
the “eastern people,” without any regard to nationality.
[Sidenote: Wednesday, August 9th.]
On leaving the village of Gárbo, we were induced to follow the traces of
our Háusa companion, and to ascend directly the steep rocky passage
which we had turned on our former journey; but we found that this time
also the proverb was confirmed, that “the more haste the less speed,”
for the passage proved so difficult that all the luggage fell from the
backs of the camels, and caused us a great deal of delay. However, as
soon as we reached the flat level of the forest, we proceeded onward
without interruption till we had passed our former place of encampment.
Finding no water here we pushed on, but, unfortunately, on account of
part of our caravan having gone on in advance, we were prevented from
encamping before the storm, which had gathered over our heads during the
afternoon, broke forth, when the whole ground was in a moment so deeply
covered with water that it was impossible to encamp. Thus, although
drenched to the skin, we were obliged to keep on, in the most
uncomfortable manner, till we found a little higher ground, where the
branches of a sylvan encampment supplied us with the means of protecting
our luggage against the extreme humidity of the ground. It is such
encampments as these which are the cause of so much unhealthiness to
travellers, and I did not feel at all comfortable until, with great
difficulty, I had lighted a fire inside my wet tent, the rain continuing
outside with increased violence. But the weather affected my people, who
were less protected than myself, in such a manner, that they were
shivering with wet and cold in the morning, and we did not get off until
a late hour.
Having met some energetic and warlike-looking horsemen from Fógha, and
passing several small ponds, we descended a little, and then proceeding
over the hilly ground, which was more scantily timbered, we gradually
approached the remarkable valley of Fógha. As I had decided upon
visiting the town of Kallíyul, I was obliged to change here my direction
to the south-west, keeping along the side of the valley. The narrow
footpath was now overgrown with rank grass, and the numerous salt-
manufacturing hamlets were destitute of life and animation, and
overgrown with vegetation. We were also glad, for the sake of the
famished inhabitants of this district, to see the fields waving with
tolerably rich crops, and a few cattle grazing about. Some animation was
caused by an encampment of native traders which we passed, consisting of
light sheds built of reed.
Proceeding thus onwards we reached the town of Kallíyul, and were here
received outside the gate by two horsemen, when I was without delay
quartered in a large and clean hut built of clay, and about thirty feet
in diameter. I had scarcely made myself comfortable, when Señína, and
the most respectable of the inhabitants, came to pay their compliments
to me in the most cheerful manner, saluting me as an old acquaintance
and as an enterprising and successful traveller; while I, in my turn,
complimented them on account of their having retrieved some of their
losses by capturing a fine herd of cattle from the enemy. I was glad to
see that they were not in such a famished condition as when I was here a
year previously, and I gratefully acknowledged the moderate proof of
hospitality which they were able to bestow upon me, consisting of a
little túwo, a large quantity of milk, and a few kóla nuts. I rewarded
their kindness as well as I was able under my present reduced
circumstances.
It was here that I learnt with certainty the death of my friend the
vizier of Bórnu; for although the governor of Say, when we read to him
the general letter of recommendation which the Sheikh el Bakáy had
written for me, had remarked that ʿOmár was no longer ruler of Bórnu,
and had thrown out some hints respecting the death of the vizier, those
indications were too vague to be relied on; but now circumstances were
mentioned in such a positive manner that I could no longer entertain a
doubt as to the truth of the report, and it was with some anxiety that I
thought of Mr. Vogel and his companions, and my own affairs in the
country of Bórnu.
Towards evening I wandered about a little, and found the town only
scantily inhabited, although, as I have said before, the hamlets for
manufacturing salt are almost deserted at this time of year, as no salt
can be obtained as long as the bottom of the valley is covered with
water. The situation of the place is of considerable strength, being
defended not only by the wall on the east side, but also by a swamp on
the west side, at least during part of the year; and it is this
circumstance which renders it more intelligible how the inhabitants have
been able to defend themselves against the repeated attacks of the
revolted Déndi.
The greatest object of interest for me, and which would alone have
rewarded a visit to the place, was a specimen of an oil-palm, _Elais
Guineensis_, quite isolated, but, together with some palm bushes of the
same species, serving to prove that this palm can thrive, even in the
interior, in localities where the soil is impregnated with salt, as is
here the case; although in general it is assumed, and seems to be proved
by experience, that it cannot grow at any great distance from the ocean.
We had taken up our quarters inside the town, in consequence of the
statement of ʿAbdú that we should be able to cross the valley at this
spot, but to my great disappointment I learned that I should have to
retrace my steps for some miles, as far as the spot where I had crossed
the valley on my outward journey. In order therefore not to lose more
time than was necessary, I left the place in the afternoon of the next
day, intending to encamp beyond the valley at the entrance of the
forest. After a good deal of opposition from my companions, I effected
my purpose, being escorted out of the town by Señína, with two mounted
archers, and followed by all the people who wanted to take the same
road; for as soon as they saw me marching out with confidence, they all
followed, one after the other, and encamped close round my tent, which I
had pitched on the eminence above the valley near the dúm-palms, as if
it were a talisman to protect them against any attack; and midnight had
scarcely passed, when the drum of ʿAbdú was heard in the distance,
indicating that he also did not tarry. But in consequence of the
laziness of my people, whom the numbers of mosquitoes had scarcely
allowed to close their eyes, he arrived before we had prepared our
luggage, so that we did not get off until three o’clock in the morning;
and, owing to a pack-ox belonging to ʿAbdú having fallen down in the
narrow path in the forest, we lost another hour before we could fairly
proceed.
Marching then onwards without further delay, we reached, half an hour
before noon, the site of Débe, in the dense thicket of the forest, which
was inundated with water, and made a short halt, without dismounting, in
order to allow the Háusa people to drink their furá. There were about
one hundred fatáki or native traders, most of them bearing their little
merchandise on pack-oxen or asses, but some of them carrying it on their
heads as dan-garúnfu. Having refreshed ourselves, we continued our
march, but, frightened by a thunder-storm which was gathering over our
heads, encamped near a shallow pond of water. However, there was but
little rain, and we had a tolerably quiet evening. Here also we suffered
greatly from the mosquitoes, which, together with the extreme insecurity
of the communication, are the great drawback to the full enjoyment of a
journey through Kebbi.
[Sidenote: Sunday, August 13th.]
About two miles from our starting-point, having slightly ascended, we
had again to descend the steep rocky passage, the rising ground before
us, with its dense timber, appearing like a chain of mountains. Having
then ascended again, we reached the tebki, or pond, which I have
mentioned on my outward journey, and being thirsty, we all went to
drink, but found the water so abominable, that all my companions from
Timbúktu were attacked with serious illness, especially Sídi Áhmed, who
was seized suddenly with such a severe attack of fever that he declared
the water to have been poisoned. But although it is not totally
impossible that the enemy might have poisoned the pond—from which they
knew that all the passers-by supplied themselves with water—with some
herb or other, I think that its unwholesome character was caused in the
same manner as the water of the brook near Úro Béleng, which had made
one of my companions and myself ill on a former occasion.
Having again descended a rocky passage, we passed the site of a former
encampment of Sultan Bello, which he used as his head-quarters when he
destroyed the towns of Débe and Kúka. The sight of this place, together
with the remembrance of the ruinous warfare which had proceeded from
thence, gave my companions an opportunity of expatiating on the great
strength of Kebbi in former times, when the whole of Gúrma, with all the
Songhay places as far as Téra, were subject to them; but I never heard
that the dominion of this country, or of any province of Háusa, had ever
extended as far as Timbúktu. Proceeding then cheerfully on, we reached
the first monkey-bread trees at the border of the forest, and were
greatly delighted at the sight of the fine herds of cattle belonging to
the inhabitants of Tilli, with the rich crops, part of which was already
cut in order to satisfy the most urgent wants of the population. The
whole district, together with its fine timber, which had now put forth
its utmost exuberance of foliage, left a very pleasing impression.
Thus we reached the town of Tilli, but the western gate being very
narrow, we had to turn round half the circumference of the wall in order
to reach the eastern entrance; but having at length penetrated into the
interior, we were lodged close to the western gate, where we had arrived
an hour previously. I had thus the advantage of getting a good insight
into the relations of the population of this place, and found the town
to be much better off and more densely inhabited than Zogírma. But while
the governor of the latter town ranks like a petty sultan, and has some
cavalry under his command, that of Tilli is a mere mayor, without rank
or authority. The present governor, whose name is Búba-Sadíki, enjoyed
still less authority from personal reasons, as he was prostrated with
the same illness which had lamed the governor of Say. This “señi,” or
rheumatism, as I have stated on former occasions, is a kind of disease
of which every African traveller who exposes himself a great deal during
the rainy season, particularly along swampy regions and in leaky boats,
is very susceptible. I suffered dreadfully from it after my return to
Bórnu.
While the télamíd of the Sheikh went in person to the governor in order
to alleviate, if possible, his enfeebled state by means of their prayers
and blessing, I made him a small present, and he sent me some rice in
acknowledgment. The little market was tolerably well supplied, and I was
very glad to find here, besides sorghum, the large wholesome onions of
Gando, and some dodówa, sour milk also being in considerable abundance;
and it was interesting to observe how much more cheerful all the
inhabitants were under the present circumstances, than they had been the
previous year. I should have liked very much to have paid my compliments
to my friend of Zogírma, in order to see how he was going on after being
relieved from a great part of the anxiety which appeared to oppress him
the year before; but fearing the delay, I resolved to make direct from
here to Birni-n-Kebbi.
[Sidenote: Monday, August 14th.]
We had heard already on our journey that we had arrived at the very
latest time in order to cross, with any degree of safety, the swampy
fáddama of the gúlbi-n-Sókoto, which a little later in the season is
extremely difficult to pass. At all events it was very fortunate that no
rain had fallen for the last few days, or we should have experienced
considerable difficulty in crossing this swampy ground: even as it was,
we had to traverse three sheets of water, the first of which was about
three feet deep and of considerable breadth, the second forming the real
bed of the river, running with a south-westerly bend towards the Kwára,
although not so wide as the former, and the third forming a stagnant
creek. Having passed some ricefields, we at length, after a march of a
little more than three miles, emerged from the swampy bottom of the
valley, and ascended rising ground covered with the fine crops belonging
to the inhabitants of Diggi, and soon after left the town itself on our
right, which from our former journey had remained in our remembrance, as
we had here been met by the chivalrous sons of the governor of Zogírma.
Here dukhn and durra were grown promiscuously in the same field,
affording a proof that this ground is well adapted for both kinds of
cultivation.
Having here fallen into our former road, I hastened on in advance along
the well-known path towards Birni-n-Kebbi, which however now exhibited a
different character, on account of the whole country being covered with
tall crops; and turning round the walls of Kóla, we reached the gate of
Birni-n-Kebbi. The aspect of this town had likewise undergone an entire
change, but not to its advantage; the town, which of itself is narrow,
being still more hemmed in by the crops. For the moment, the place had
certainly a rather desolate appearance, the greater part of the
inhabitants being engaged in an expedition led on by ʿAbd el Káderi, or
as he is commonly called, ʿAbd el Káderi-ay, a younger brother of
Khalílu. As I rode up to the house of the mágaji or governor, Mohammed
Lowel, he was just sitting in his parlour with a few of his people, when
he, or rather his attendants, having recognized me as his old
acquaintance ʿAbd el Kerím, came out to salute me in a very cheerful
manner. However, the expedition being expected to return the same
evening, there was no room for us inside the town, and we were obliged
to seek shelter outside, descending the steep and rugged slope to the
border of the fáddama, where we obtained, with difficulty, quarters for
myself, in an isolated farm. The hut was extremely small, and full of
ants; but the door was provided with a peculiar kind of curtain, made of
the leaves of the deléb-palm, which, while admitting access, entirely
excluded the mosquitoes, which infested this place in enormous
quantities. We were well treated by the owner, or maigída, of the farm,
in conformance with the orders which he received from the mágaji, to
whom I sent a small present, reminding him of the larger gift which I
had given him the preceding year. His hospitality was the more
acceptable, as the market was very badly supplied, neither millet nor
rice being procurable; sour milk also was extremely dear, as on account
of the crops, and the quantity of water covering the valley, the cattle
had been all sent off to a great distance, into the neighbourhood of
Gando.
Late in the evening the expedition returned, bringing about one hundred
head of cattle and thirty slaves, whom they had captured from the enemy.
But although the commander of the expedition was to return to Gando
himself, I did not like to wait for him, and started early the next
morning along our old path, which was only distinguished at present by
the quantity of water with which it was covered, especially near the
village Háusáwa, where the whole shallow bed of the valley formed one
sheet of water three feet deep. A good deal of cultivation of rice was
at present to be seen. Thus we reached Gúlumbé, where, this time, in
consequence of the quantity of rain that had fallen, inundating the
ground outside close up to the wall, I took up my quarters inside the
town, and obtained tolerably good lodgings, the courtyard being
surrounded by a most exuberant growth of vegetation, and the finest
timber; but the mayor did not treat us quite so well as I expected,
although I made him a present of a black shawl. The market here also
being badly provided, I had great difficulty in obtaining a sufficient
supply of corn for my horse.
We had scarcely left the narrow lanes of the town with its extraordinary
exuberance of vegetation, when the rain set in, so that we were wet both
from above and below, the path either leading through tall crops, or
through pools of stagnant water. The path further on, according to the
information which we collected from people whom we met on the road,
being entirely inundated, when we reached that western branch of the
fáddama near the village of Badda-badda, we followed a more southerly
direction to the large open village Kóchi, where we intended passing the
night. But it was with the utmost difficulty that we obtained lodgings,
nor did we experience the least sign of hospitality, and while an
immense quantity of rain fell outside, I was greatly tormented by the
number of mosquitoes, which were insufficiently excluded from my hut by
a stiff piece of leather hung before the door.
[Sidenote: Thursday, August 17th.]
As soon as the weather allowed us we left this inhospitable village, and
soon afterwards entered forest, to which succeeded fine crops of corn.
Four miles beyond Kóchi, we had to cross a large fáddama full of water,
and intersected in the middle by a running stream, bordered by great
numbers of water lilies, and giving us altogether a fair idea of the
difficulties attending travelling through this country at the present
season of the year. A month later it would be entirely impassable for a
European traveller encumbered with any amount of luggage. But the road
was tolerably well frequented, and we were met by a long train of broad-
shouldered square built Núpe females, each with a load of from six to
eight enormous calabashes on her head, journeying to the Friday market
of Jéga.
This is the important place, which, under the command of ʿAbd e’ Salám,
had made a long and successful resistance against the author of the
reformatory movement of the Fúlbe, and which, on account of its
mercantile importance, had attracted attention in Europe a good many
years ago; and although it has declined at present from its former
importance, it was still of sufficient consequence to make me desirous
of visiting it; but the great quantity of rain which fell at this time
by rendering the communication very difficult for loaded camels,
prevented me from executing my design. A little further on I met with
one of those incidents which, although simple and unimportant in their
character, yet often serve to cheer the solitary traveller in foreign
countries, more than the most brilliant reception. After having crossed
a valley, we were ascending the last rocky passage before coming to
Gando, when we met here a troop of men, and as soon as one of them saw
me in the distance, he broke out into the cheering exclamation,
“Márhaba, márhaba, ʿAbd el Kerím.” It was highly gratifying to me when
returning after a long absence to a place where I had resided for so
short a time, to be recognized immediately and saluted in so hearty a
manner, although my stay in Gando was connected with many a melancholy
reminiscence.
Here, on the top of the rocky eminence, we obtained a view of the valley
of Gando, and, descending, soon reached the gate of the town, and
straightway rode to the house of the monkish prince, where we were soon
surrounded by a number of people, who congratulated me on my fortunate
return. After a while, there appeared also my tormentor, El Bakáy, which
name now appeared to me as a mere satire, associating as it did this
vilest of Arabs with that noble man who had showed me so much
disinterested friendship. But when he again commenced his old tactics, I
immediately made a serious protest, declaring at once, that the only
thing which it was in my power to give him this time, was a black tobe
and a red cap; and this I assured him he should not get until the very
moment when I was about to leave the place. The dismal clay-house, where
I had been lodged during my former stay in the place, had since fallen
in; and other quarters were assigned to me, consisting of a courtyard
and two huts.
[Footnote 46: The original residence of ʿAbd e’ Salám had been Kóri,
from whence he had carried on war with ʿOthman for five years.]
CHAP. LXXXII.
SECOND STAY IN GANDO, SÓKOTO, AND WURNÓ.
The quarters which had been allotted to me this time, were at least a
little more airy than my former ones. My former guide, Dahóme, here paid
me a visit. Upon asking him whether he had faithfully delivered to the
mʿallem ʿAbd el Káder, in Sókoto, the parcel I had given him on his
taking leave of me at Dóre, he put on a rather sullen look, took from
his cap a small leather case, opened it, and drawing forth a dirty piece
of paper, to my utmost surprise and disappointment, exclaimed, “Here is
your letter!” I then learned, that in consequence of the violent rains
through which he had had to make his way, and the many rivers and swamps
which he had to cross, the whole envelope of the letter, containing the
lines addressed to my friend in Sókoto, had been destroyed, so that the
latter, receiving only the English letter, and not knowing what to do
with this hieroglyphic, at length returned it to the bearer, who had
since used it as a charm. Besides this mishap, which had delayed this
letter so long, instead of its being forwarded directly to Europe in
order to inform my friends of my proceedings, there was another
disagreeable piece of information for me here; viz., that nearly the
half of the huts composing the town had been consumed during my absence
by a conflagration, and that all my books which I had left behind had in
consequence been destroyed.
I stayed four days in Gando, endeavouring once more, in vain, to obtain
an audience from the prince, and to persuade my companions, the télamíd,
to give up their hopes of a handsome present from this niggardly man,
who sent me, if I may attribute the proceedings of his slaves to
himself, in return for all the presents I had made him, a common black
tobe and 3000 shells, although my supplies were totally exhausted, and
the two camels which I still possessed were more or less worn out, so
that I stood greatly in need of generous aid. But not wanting anything
besides from the governor, I was thankful that I had passed unmolested
through his extensive dominions, on my outward as well as on my home
journey, and even protected, as far as his feeble power was able to
grant protection.
The town was no better off now than it had been a year before, the
expedition against Argúngo, of which I had heard on the road as being
undertaken by ʿAlíyu, having turned out a mere sham, and in consequence
the pagan rebels being stronger and more daring than ever; and, just as
was the case during my former residence, there was an expedition on a
small scale every Tuesday and Thursday, made by the old people and the
women, in order to collect wood with some degree of security. On the
whole, there was nothing of interest to record, except the remarkable
quantity of rain which fell during my stay, and which was said to have
fallen before my arrival, confirming the impression already previously
received in my mind, that Gando was one of those places most abundantly
supplied with the watery element; and it was highly interesting for me
to learn from the people on this occasion, that, as a general rule, they
reckon upon ninety-two rainy days annually. I am quite sure that the
average rain-fall in this place is certainly not less than sixty inches;
but it is probably more than eighty, and perhaps even one hundred.
[Sidenote: Wednesday, August 23rd.]
I was heartily glad when I left this town, where I had experienced a
great deal of trouble, although I could not but acknowledge, that if I
had not succeeded in some degree in securing the friendship of the
ruling men in this place, it would not have fallen to my lot to have
reached even the banks of the Niger.
It is to be hoped that Khalílu will soon be succeeded by a more
energetic prince, who will restore peace and security to the extensive
dominions of which Gando is the capital. Under such circumstances, this
town, on account of its mercantile connections with the provinces along
the Niger, could hardly fail to become a place of the greatest interest.
A great many sweet potatoes, or dánkali, were cultivated in the district
through which I passed, although the aspect of the crops was far from
being satisfactory. The monkey-bread, or baobab trees, on the other
hand, were now in the full exuberance of their foliage. Leaving our
former route a little to the north, we took the southerly road to the
town of Dógo-n-dáji, which was enlivened by passengers proceeding to
visit the market held at that place, which proved to be much more
important than that of Gando, cattle, sheep, salt, and beads
constituting the chief articles for sale. But, just at the moment we
arrived, a thunder-storm broke out, which dispersed all the customers in
the market, and left us in a difficult position to supply our wants. The
town itself, although the clay wall was in a state of great decay,
presented an interesting aspect, being full of gonda, or _Erica Papaya_,
and date trees, which were just loaded with fruit, a rather rare sight
in Negroland.
[Sidenote: Thursday, August 24th.]
When we left the town of Dógo-n-dáji, we crossed the market-place, which
is adorned by five monkey-bread trees, but being empty at the time, it
looked somewhat desolate.
At the present day, at the outskirts of almost all the larger towns of
Negroland, Fúlbe families are established, who rear cattle for the
express purpose of supplying milk for the daily wants of the
inhabitants; and these people gladly provide travellers with that most
desirable article when they are well paid for it; but having degenerated
to mere tradesmen, they, of course, possess little hospitable feeling.
Leaving, then the town of Sála at about two miles distance to the north,
and passing through a populous district, rich in pastures and the
cultivation of rice and sórghum, and exhibiting near the town of Kusáda
a good many dúm- and deléb-palms, we ascended at length along a
difficult passage, rendered almost impassable by the quantity of rain
which had fallen, until we reached Shagári, the place where we had slept
on our outward journey, and where a market was just being held. We were
fortunate enough, this time, to obtain tolerable quarters, and to be
well treated.
The whole country which we traversed on our next day’s march, was
clothed with the richest vegetation, the crops being almost ripe, but
cattle and horses being very scanty. Thus, after a good march, we
reached the town of Bodínga, having lost another of our camels on the
road, which, in crossing one of the swampy valleys in which this part of
Negroland abounds, had fallen backwards with his load, and died on the
spot. But the quantity of water that we had to sustain from above and
below, was not only destructive to animals, but likewise to men, and I
myself felt most cheerless, weak, and without appetite, bearing already
within me the germs of dysentery, which soon were to develop themselves,
and undermine my health in the most serious way. My companions were not
much better off, and of the messengers of the Sheikh El Bakáy, none but
Sídi Áhmed was able to keep up with us.
A large and well-frequented market was held before the western gate of
the town of Bodínga, exhibiting a great number of horned cattle and
asses; but the more desolate appeared the extensive and at present
useless area of the town itself, which was now covered with rank grass,
or laid out in kitchen gardens, while only a few straggling cottages
were to be seen. Although I again preferred taking up my quarters
outside in my old place, I entered the town expressly in order to pay my
compliments to the governor, and was here most hospitably treated by my
friend, who manifested the greatest delight at my safe return to his
province from my dangerous journey westward. But I had great need of the
assistance of a powerful friend, as my camels were not able to carry my
little luggage any further; and the good-tempered son of my old friend
Módibo ʿAlí, not only assisted me with camels, but also himself mounted
the following morning on a stately charger, and escorted me several
miles on my road to Sókoto.
I reached the old residence of the Áhel Fódíye in a very exhausted
state, having been delayed on the road by falling in, in the midst of a
swampy fáddama, with a numerous caravan of asses, which entirely
obstructed the winding watery path. But notwithstanding my sickness, I
took extreme delight in the varied aspect which the country at present
exhibited, in comparison with the almost total nakedness which it had
displayed, when I set out from Sókoto sixteen months previously; and I
felt extremely grateful when I again found myself in this town, having
accomplished more than I ever thought I should be able to do.
The whole town, suburbs, wall, cottages, and gardens, were now enveloped
in one dense mass of vegetation, through which it was difficult to make
one’s way, and recognise places well known from former visits. Scarcely
had I been quartered in a comfortable hut, when my friend ʿAbd el Káder
Dan-Taffa, sent his compliments to me, and shortly after made his
appearance himself, expressing the liveliest satisfaction at seeing me
again, and sincere compassion for the reduced state of my health. Not
less encouraging was the reception I met with from my old friend Módibo
ʿAlí. When I made him a small present, regretting that after the long
time I had been without supplies I was not able to make him a better
one, he was so kind as to express his astonishment that I had anything
left at all. He also begged me not to go on at once to Wurnó, but to
stay a day in this place, and to write to ʿAlíyu, informing him of my
safe return, and how much I stood in need of his aid. I made use of this
opportunity of at once requesting the emír El Múmenín to forward me with
as little delay as possible on my journey, hinting, at the same time,
that I should feel very grateful to him, if he would assist me with
horses and camels. I intimated also, that as I myself, on account of the
reduced state of my health, was anxious to reach home by the most direct
road, I had to beg for permission for a countryman of mine, who had just
come to Bórnu, meaning Mr. Vogel, to visit the south-eastern provinces
of his kingdom. The following evening, a messenger arrived from the
vizier ʿAbdú, son of Gedádo, informing me that we were to start on the
succeeding day, and that we should find camels on the other side of the
river. The river, as I had already learned, was very much swollen, and
extremely difficult to cross.
While my Mohammedan and black friends thus behaved towards me in the
kindest and most hospitable manner, the way in which I felt myself
treated by my friends in Europe, was not at all encouraging, and little
adapted to raise my failing spirits; for it was only by accident,
through a liberated female slave from Stambúl, who called upon me soon
after my arrival, that I obtained information of the important fact,
that five Christians had arrived in Kúkawa, with a train of forty
camels. While I endeavoured to identify the individuals of whom this
person gave me some account from a very selfish point of view, with the
particulars contained in Lord Russell’s despatch, which I had received
near Timbúktu, about the members of an auxiliary expedition to be sent
out to join me, I was greatly astonished that, for myself, there was not
a single line from those gentlemen, although I felt still authorized to
consider myself the director of the African Expedition; and I could only
conclude from all this, that something was wrong. I had not yet any
direct intimation of the rumour which was spread abroad with regard to
my death: and taking everything into consideration, it was certainly a
want of circumspection in Mr. Vogel, notwithstanding the rumours which
were current in Bórnu, not to endeavour to place himself in
communication with me in the event of my being still alive.
[Illustration: Drawn by J. M. Bernatz, from a Sketch by Dr. Barth.
M. & N. Hanhart, lith. et impt.
GULBIN SÓKOTO.
August 30th. 1854.]
[Sidenote: Tuesday, August 29th.]
Having arranged my luggage at an early hour, and waited some time for my
people to get ready, I set out. Winding down the slope of the hill on
which Sókoto is situated, and which was now covered with crops, we
reached the border of the stream, which, from having been an
insignificant brook at the time of my first arrival in the place, was
now changed into a powerful torrent, about 200 yards broad, and rushing
along with the most impetuous violence, undermining the banks, and
leaving in its course small patches of grassy islands, which made the
passage extremely difficult. The view opposite will give an idea of the
scenery. Having at length crossed this stream in frail barks, dragging
our horses and beasts of burden alongside of them, we had to wait a good
while on the opposite shore till the camels sent from Sókoto came to
meet us, when we proceeded about eight miles, and having been caught in
a heavy shower, took up our quarters in Áchi-da-láfia, a large
straggling farming village. Here I felt extremely weak and exhausted, my
case assuming more distinctly the character of dysentery.
[Sidenote: Wednesday, August 30th.]
After an agreeable march of about six miles, it being a fine clear day,
we reached Wurnó, the residence of ʿAlíyu. Here we were lodged in our
old quarters, where, however, the frail building of the hut had
disappeared, and nothing remained but the clay house. I was received by
the court of the emír El Múmenín also with great kindness, and, curious
as it may appear to Europeans, my hostile relation with the Fúlbe of
Hamda-Alláhi seemed only to have increased my esteem in the eyes of
these people. ʿAlíyu had even heard of the ungenerous conduct of the
Sheikh el Bakáy’s younger brother towards me; and while he greatly
praised the straightforward behaviour of the former he did not fail to
reproach Sídi Álawáte with meanness. He treated me very hospitably,
although I was not able to enjoy greatly the more luxurious kind of food
which was here offered to me, for luxurious it seemed after my poor diet
in the famished and distracted region near the Niger. It was only by the
strictest diet, especially by keeping to sour milk, together with
repose, that I succeeded, after a great deal of suffering, in keeping
under the disease. However, my recovery in the beginning was only
temporary, and on the 13th of the following month dysentery broke out
with considerable violence, and caused me a total loss of strength; but,
after a severe crisis, it was overcome by the use of Dover’s powders,
although even then a simple diet was the most effectual remedy, my food
consisting of nothing but pounded rice, mixed with curdled milk, and the
seeds of the _Mimosa Nilotica_. At length, on the 22nd of September, I
was again enabled to move about a little on horseback, and from that day
forward, my health continued to improve.
Finding that my segífa excluded every draught of air, I built myself a
shed of matting in front of the door of the clay house, where I spent my
time pleasantly enough, until the great humidity of the ground, in
consequence of the rains that began to fall, drove me back into my hall.
The whole breadth of the valley to the very foot of the rocky border was
now under water to a considerable depth, and covered with water-lilies.
Scarcely a small footpath remained. A great deal of rice was to be seen
in the low ground, while the cultivation on the higher ground consisted
entirely of sorghum. But the richness of the country around was scarcely
of any avail, for greater insecurity prevailed than on my former visit,
even at the distance of a few miles from the capital. A small host of
the enemy had succeeded in carrying into slavery from a distance of less
than ten miles from the capital, a considerable number of people and
cattle.[47] Another predatory expedition of the Búgaje from Alakkos, a
few days later, drove away two herds of cattle from the very village of
Giyáwa; and on the 2nd of October a small foray of Tagáma plundered the
village of Saláme together with a neighbouring hamlet, carrying away a
good number of people.
A great dearth of provisions prevailed, not only with regard to meat,
but even corn, which was the more surprising to us, as we had been
accustomed in Timbúktu to very low prices, although provisions are there
brought from so great a distance. We were able in that town to buy a
sheep for 500 or 600 kurdí, but we could here find none under 3000, the
best fetching as much as 5000; and as for corn, the suníye, which we
bought in Timbúktu for 3000 to 4000, we should have been glad to buy
here with 10,000, if such large quantities had been brought into the
market at all. It was, besides, extremely difficult for me to find
shells. I was thus obliged to sell five dollars for 11,000 shells, while
in Timbúktu they would have fetched 15,000. I also sold the corals which
I had left at a low price, in order to be enabled to keep up my
establishment. Cotton strips, which are liked better in the country
places, were still dearer in proportion than shells.
The horse which I rode myself being incapable of any further exertion,
and my camels having either died or become totally exhausted, I was thus
thrown, much against my inclination, upon the generosity of the prince,
and in order to stimulate his good will, besides the present which I
offered to him at my first interview, I gave him in a second audience
ten dollars, silver being always an article much esteemed by these
people. I had made it a point of reserving the last bernús I possessed
for the governor of Kanó, who, in the present state of anarchy into
which Bórnu seemed to be plunged, might be a person of great importance
to me. But, nevertheless, I could not induce this not very high-spirited
and noble-minded prince to make a sacrifice of a handsome horse, and he
gave me an animal which, although it did not prove to be a bad
travelling horse, was of small size, had a very bad walk, was not able
to gallop at all, and altogether, was more like an ass than a horse.
Besides a horse, ʿAlíyu was kind enough to send me a large loaf of
English sugar,—a rather uncommon article in this country. I felt very
grateful for this present, as I was entirely destitute of sugar.
I had a good deal of trouble with my companions, who did not like to
leave this place so soon as it was my intention to do. This extended not
only to the messengers of the Sheikh, all of whom suffered a great deal
from illness, but still more to my headman, ʿAlí el Ágeren, whom I would
have sent away long before if I had been able to pay him off; for this
man, who found it very convenient to trade at my expense, while he had
nothing to do except to receive a good salary, entered into all sorts of
intrigues to keep me in this place, just as he had done in Timbúktu.
Notwithstanding the reiterated delays, I succeeded in fixing my
departure for the 7th October, and as I afterwards convinced myself from
my own experience, the state of the roads which we had to cross would
scarcely have allowed us to commence our journey before that time; but
the rainy season was now almost over, and while the noxious insect
called tumúnragaye, which towards the end of the rainy season infests
the whole ground, increased in numbers, the quantity of rain decreased.
Being now rather better and feeling stronger, I began again to move
about a little on horseback, although the swampy character of the valley
which surrounds Wurnó on almost every side, together with the rocky
character of the remaining part of the district, prevented me from
making long excursions.
During this my second stay in the capital of this extensive empire, I
had again full opportunity of observing the extreme weakness and want of
energy which prevails in its very centre; although I could not but
acknowledge the feeling of justice which animates the ruler himself,
notwithstanding his want of spirit. In proof of this I may relate that
being informed one day that five young sons of his had committed acts of
injustice in the market, he became greatly enraged, and immediately sent
his two chief courtiers, ʿAbdu and the ghaladíma, with positive orders
to seize and imprison the offenders; and when the young outlaws
succeeded in escaping and hiding themselves for a day or two, he had the
chief slave, who had been with them, executed. But the cowardice of his
people, and their oppression of the weak and unprotected, became fully
apparent. A most disgraceful affair happened at this time. A caravan of
inoffensive traders who had encamped in Gáwasú, were surprised by them,
and after considerable havoc had been made among them, were deprived of
almost all their property. These people had been reported to be hostile
pagans, or Ázena, from the district of Sáje in Góber, and dependent on
the protection of the Kél-gerés and the Awelímmiden-wuén-Bodhál, and
were represented as having been trading with the inhabitants of Tléta,
which was hostile to the Féllani; but after this cruel act of injustice
had been committed, it was ascertained that they were peaceable traders
on their way to Kanó, and that among them there were even several
inhabitants of Wurnó.
But it almost seemed as if the prospects of this part of Negroland were
to darken more and more, for the rumours which I had heard on the Niger
of the ancient feud between the Kél-owí and Kél-gerés having again
broken out in a sanguinary struggle, were entirely confirmed here. The
Kél-owí had undertaken this year an expedition on a large scale,
consisting of 5000 men mounted on horses and camels, and, according to
report, with as many as 1000 muskets, against the Kél-gerés and the
Awelímmiden, and had penetrated almost as far as Sáje, which place they
destroyed by fire. The Kél-gerés having taken part in the expedition of
the Góberáwa against the empire of Sókoto, the relation of the Kél-owí
with the latter had assumed a much more friendly character, and our old
friend Ánnur had paid a visit to the town of Kátsena. My friend ʿAbd el
Káder, the Sultan of Ágades, who, as I have mentioned on my outward
journey, had been deposed, and had been succeeded by Hámed e’ Rufáy, had
now turned merchant on a grand scale, endeavouring at the same time to
attach the Fúlbe to his cause. His usual residence was now in Kátsena,
but he had paid a visit the previous year, in company with the governor
of that place, to the emír El Múmenín, taking him, besides a quantity of
bernúses and other valuable articles, a present of thirteen horses of
Tawárek breed, and receiving from the latter, besides a number of tobes,
3,000,000 shells, and 260 slaves. Having remained about two months in
Wurnó, and having been treated altogether in the most distinguished
manner, the ex-king of Ágades had been forwarded with a numerous escort;
for, notwithstanding the extreme weakness of this empire, if viewed from
a European point of view, it even now is not quite destitute of means.
During my stay, the messengers arrived from Záriya, with a bi-monthly
tribute of 300,000 shells, 85 slaves and 100 tobes.
Having at length overcome the laziness of my companions, I had the
satisfaction of seeing my departure finally arranged for the 5th
October. The ghaladíma, in whose company on my outward journey I had
come from Kátsena, was again to be my fellow traveller on my return
eastward. I therefore completed my preparations, and, on the 4th
October, I had my final leave-taking, or, as the Háusa people say, the
babankwána, when I took the opportunity of excusing myself to ʿAlíyu for
having been this year a little troublesome, after the fashion of those
Arab sherífs who used to visit him, stating at the same time, that if my
means had not been almost exhausted, I should have preferred buying a
horse for myself. Having made this prelude, I endeavoured to impress
upon him the dangerous state of the road, when he made use of the
expression common in Háusa, “Alla shibúdeta!” (“God may open it!”); but
I protested against such an excess of reliance upon the Divine
intervention, and exhorted him to employ his own strength and power for
such a purpose, for without security of roads, I assured him there could
be no intercourse nor traffic. He either was, or seemed to be, very
desirous that the English should open trading relations with him; and I
even touched on the circumstance, that in order to facilitate such an
intercourse, it would be best to blow up certain rocks, which most
obstructed the navigation between Yáuri and Búsa, but of such an
undertaking I convinced myself that it was better not to say too much at
once, as that ought to be an affair of time.
Altogether, ʿAlíyu had entered into the most cheerful conversation with
me on all occasions, and had questioned me upon every subject without
reserve. He also furnished me with four letters of recommendation, one
to the governor of Kanó, one to that of Bauchi, one to that of Ádamáwa,
and one in a more general sense, addressed to all the governors of the
different provinces in his empire. Thus I took leave of him and his
court, probably never to see that region again, and lamenting that this
extensive empire, which is so advantageously situated for a steady
intercourse with Europeans, was not in the hands of an energetic
chieftain, who would be able to give stability to conquest, and to
organise the government of these provinces, so richly endowed by nature,
with a strong hand.
[Sidenote: Thursday, October 5th.]
It was about three o’clock in the afternoon when I took my final leave
of Wurnó. I had twice resided in this capital for some length of time,
experiencing, on the whole, much kindness. On my outward journey I had
been furnished on my dangerous undertaking with a strong and powerful
recommendation; and on my return, although I had come into hostile
contact with another section of the same tribe to which the inhabitants
of this country belong, I had been again received without the least
suspicion, had been treated with great regard, notwithstanding the
exhausted state of my finances, and allowed to pursue my home journey as
soon as the season reopened the communication with the neighbouring
province.
Following now quite a different and more southerly road from that which
we had pursued on our outward journey, we encamped this day in Dan-
Sháura[48], a walled town, strengthened by three moats, tolerably well
inhabited, and adorned with fine groups of trees, among which some large
gonda trees, or _Erica Papaya_, were distinguished. The town belongs to
the district of Rába, which forms the title of its governor, who is
called Serkí-n-Rába. He was a decent sort of man, and treated us
hospitably, a dish of fish proving a great luxury to me in this inland
region, and bearing testimony to the considerable size of a large pond
which borders the town on the east side, being apparently in connection
with the gulbi-n-Rába, or Bugga. The evening was clear, and I enjoyed
for a long time the scenery of the place in the fine moonlight, but the
governor would not honour me with his company, being greatly afraid of
the bad influence of the moon, the effect of which he thought far more
injurious than that of the sun.
[Sidenote: Friday, October 6th.]
After a night greatly disturbed first by mosquitoes, and then by a heavy
gale, we pursued our journey, entering a fine open country, which was
intersected further on by a broad fáddama, and beyond that, presented
several ponds half-dried up. But, after a march of about ten miles, we
had a larger valley full of water on our right; and three miles further
on, had to cross it at a spot where the sheet of water was at present
narrowed to about 100 yards in width and 3 feet in depth, and
notwithstanding a considerable current afforded an easier passage than
the other part of the rainy season bed, which at present exhibited
swampy ground, partly overgrown with rank grass, but was very difficult
to cross, and a few days previously had been totally impracticable for
horses or camels.
Four miles and a half beyond this river, through a country adorned with
fine trees, but without any traces of cultivation, we reached a large
river about 250 yards broad, and more than 5 feet deep, running here in
a north-easterly direction, and no doubt identical with the river which
we had lately crossed. How it is that the river here contains so much
more water than it does lower down, I cannot state with certainty; but
my opinion is, that a great portion of it is withdrawn towards the
north, where the forest seems gradually to slope down towards the desert
region of the centre of Gúndumi, where, in a sort of mould, or hollow, a
large lake-like pond is formed. It is rather unfortunate that I had not
an opportunity of asking information on this subject from one of the
followers of the ghaladíma, who, instead of crossing the first sheet of
water, kept along its northern bank, and thus with a longer circuit, but
without the necessity of embarking in a boat, reached the town of Gandi.
Having then crossed another small fáddama in a wide open country, where
sorghum and cotton were cultivated together in the same fields, we
reached the town of Gandi. It is surrounded by a wall (in a state of
decay), and by two moats, and is of considerable size, but half-
deserted.
We traversed with some difficulty the entrance of the town, which was
adorned on the outside with three very tall bombax, or silk-cotton
trees, and was almost entirely obstructed by a wooden gate, and then
made our way through the desolate area of the town, overgrown with tall
herbage, dúm-palms, and kórna, until we reached the house of the mágaji,
who is one of the five rulers of this vast and desolate place. But we
had a great deal of trouble in procuring quarters in an empty courtyard,
where we were glad to obtain some rest, as, owing to my long illness,
and my entire want of any strengthening food, I felt extremely exhausted
by our day’s march. I had, moreover, the dissatisfaction to find that
one of my people, a liberated slave from Núpe, had remained behind and
could not be found. As for myself, I was not able to stir much about to
inquire after him, for I wanted rest the more, as we had a long day’s
march before us[49], and had to rise at a very early hour.
It was three o’clock the following morning when we all assembled round
the courtyard of the ghaladíma, but on account of the guide who had
promised to conduct us through the wilderness not daring to trust
himself with these people without receiving his reward beforehand, we
did not get off till half-past five o’clock, after we were quite tired
out and ill prepared for a long march. The forest was overgrown with
rank grass, and in the beginning exhibited some large ponds. The dorówa
formed the principal tree, only now and then a dúm-palm giving some
variety to the vegetation. Through this dense forest we marched at such
a rate, that it rather resembled a flight than anything else, rendering
it impossible for me to lay down this road with the same degree of
accuracy to which I had adhered with the greatest perseverance
throughout the whole extent of my long wanderings. At length, after a
march of more than twenty miles, we reached the beginning of the large
pond Subúbu, which, however, at present was almost dried up, presenting
nothing but small pools of water; but I was sadly disappointed in my
hopes of obtaining here some rest, the locality being regarded as too
insecure to make a long halt, although on account of this sheet of water
we had evidently given to our course a direction greatly diverging from
that of our main route, which was to the north-east. I felt so much
exhausted, that I was obliged shortly after to remain secretly behind,
protected only by my faithful servant El Gatróni, when I lay down flat
on the ground for a few moments, and then, refreshed a little, hastily
followed the troop. Thus we proceeded onward, and the day passed by
without there appearing any vestige of a town. After many
disappointments, dragging myself along in the most desperate state of
exhaustion, about an hour after midnight we at length reached cultivated
fields and encamped at some distance from the town of Danfáwa or Dan-
Fáwa, on an open piece of ground. Not being able to wait till the tent
was pitched, I fell fast asleep as soon as I dismounted. A very heavy
dew fell during the night.
[Sidenote: Sunday, October 8th.]
Having obtained some water and a couple of fowls from some farming
people in our neighbourhood, we succeeded in finding our camels (which
on account of the exhausted condition of my people had wandered away),
and set out a little after noon, passing close by the town, where a
tolerable market was held, and where I provided myself with corn for the
next few days. The town of Dan-Fáwa is tolerably populous, and there are
even a good many huts outside the walls; but I was astonished at
observing the filthy condition of the pond from which the inhabitants
procure their supply of water. It could not fail to confirm my former
conjecture, that most of the diseases of the inhabitants, especially the
guinea-worm, are due to this dirt and filth, which they swallow at
certain seasons of the year in this sort of water.
Having lost some time in the market, I overtook my people as they were
winding along the steep bank of a considerable river, which, taking a
northerly course, and evidently identical with the watercourse at
Katúru, joins the great valley of Góber, a few miles to the north-west
of Sansánne ʿAísa. At the place where we crossed, it was about 200 yards
broad, but very shallow at the time, being only a foot deep and full of
sandbanks; but I was not a little astonished to find that it contained a
very great quantity of fish, numbers of people being employed in
catching them by the beating of drums. Although the bank was so steep,
there were evident signs that a short time before, it had been covered
by the water, and part of the crops, even beyond its border, had been
damaged by the inundation.
The country appeared to be well inhabited. A little further on we passed
on our left a populous walled town called Dóle, and an apparently larger
place became visible on the other side, the pasture-grounds being
covered with extremely fine cattle. After we had crossed the river, I
found that the highest stalks of Indian corn, which was fast ripening,
measured not less than twenty-eight feet. Besides sorghum, sweet
potatoes, or dánkali, were also cultivated here to a great extent.
Having then crossed a stony tract, we again reached the town of Moríki,
where the river approaches to within a few hundred yards.[50] On the
high ground close to the border of the town, a market-place spreads out.
Having observed the narrowness of the lanes, I preferred encamping a
considerable distance beyond the town near a hamlet, surrounded by a
thick fence, and inhabited by Fúlbe, of the tribes of the Jakabáwa and
Kukodáwa. The neighbourhood of Moríki was said to be infested by the
inhabitants of the town of Tléta, who were reported to make nightly
forays, carrying away horses and cattle; but notwithstanding this
information, we had an undisturbed night’s rest, although I thought it
prudent to fire several shots.
[Sidenote: Monday, October 9th.]
Having dried our tent a little from the extremely heavy dew which had
fallen during the night, we set out to join our companions. Traversing
the same rocky district through which we had passed on our outward
journey, we reached again the well-known place of Dúchi, and entering
with difficulty the obstructed lanes of the village where we lost
another of our camels, pitched our tent on a small open square opposite
the house where the ghaladíma had taken up his quarters. Some tamarind
trees on the slope of a rocky eminence, which rose close behind our
resting place, afforded us a tolerable shelter during the hot hours of
the day.
[Sidenote: Tuesday, October 10th.]
Our day’s march carried us as far as Búnka, with the loss of another of
our camels, and we encamped this time inside the town in a tolerably
spacious courtyard, the surrounding fields being now covered with tall
crops, and not affording sufficient ground for encamping. Altogether the
country presented a very different aspect from what it had done on our
outward journey, and the watercourse near Zýrmi with its steep banks,
offered a difficult passage, although the water was not more than a foot
and a half deep. My camels being either knocked up or having entirely
succumbed, I endeavoured in vain to procure a good ox of burden, the
principal reason of my difficulty being, that I was not provided with
shells, and, in consequence, I had some trouble the next day in reaching
the town of Kámmané, where the ghaladíma took up his quarters. Already
on the road, I had observed a good deal of indigo and cotton cultivated
between the sorghum. Even here close to the town, we found the grounds
divided between the cultivation of rice and indigo; and I soon learnt
that the whole industry of the inhabitants consisted in weaving and
dyeing. They have very little millet of any kind, so that their food is
chiefly limited to ground-nuts or kolche. They have no cattle, but their
cotton is celebrated on account of its strength, and the shirts which
they dye here, are distinguished for the peculiar lustre which they know
how to give to them. Although the inhabitants have only about twenty
horses, they are able, according to their own statement, to bring into
the field not less than 5000 archers. However exaggerated this statement
may be, they had not found it very difficult, the preceding year, to
drive back the expedition of the Góberáwa; for they keep their wall in
excellent repair, and even at present only one gate was passable at all
for laden animals, the others being only accessible by a kadárku or
narrow drawbridge. The whole interior of the town presented an
interesting aspect, tall dúm-palms shooting up between the several
granite mounds which rise to a considerable elevation[51], while the
courtyards exhibited a great deal of industry, the people being busy
with their labours till late in the evening. The proprietor of the
courtyard where I had taken up my quarters treated me with the favourite
drink of furá soon after my arrival, and with túwo in the evening. I was
also fortunate enough to obtain some milk from the villagers outside.
[Sidenote: Thursday, October 12th.]
It was rather late when we left this place for another long forced
march, a dense fog enveloping the country; but it was still much too
early for my noble friend the ghaladíma, who was busy installing a new
governor, for which he received a present of a horse and large heaps of
shells, so that it was almost ten o’clock before we had fairly entered
upon our march. This district being very dangerous, we proceeded on with
great haste, and I really conjectured that it was in truth the unsafe
state of the road which had caused the delay of our departure, the
people being anxious to disappoint the enemy, who, if they had heard the
news of our arrival in this place, would of course expect that we should
set out in the morning. Having made our way for about six hours through
a dense forest, we left a granite mound and the ivy-mantled wall of Rúbo
on one side, with a fine rími and abundance of fresh grass of tall
growth. The forest then became clearer, and we reached a considerable
tebki, or pond, which being regarded as the end of the dangerous tract,
my companions came to congratulate me upon having now at length escaped
the dangers of the road. However, our day’s march was still tolerably
long, extending altogether to twelve hours; and being rather unwell that
day, I had considerable difficulty in keeping up with the troop. In
consequence of our late departure, we had to traverse the most difficult
part of our route, that nearest to Úmmadaw, which is intersected by
granite blocks, in the dark, so that our march was frequently
obstructed, especially at a spot where two mighty granitic masses left
only a narrow passage. A good deal of indigo is here cultivated between
the millet; and the town itself is very spacious; but arriving at so
late an hour, we had great difficulty in obtaining quarters, all the
open grounds being covered with corn, and we were glad to find at length
an open square where we might pitch our tent.
[Sidenote: Friday, October 13th.]
Here my route separated from that of the ghaladíma, as I was going to
Kanó, while he, again, along this roundabout way (the direct route
having been almost entirely broken up by the enemy), directed his steps
towards Kátsena. After satisfying our appetites, for which we had not
been able to provide the preceding night, I took a small present with
me, and went to bid farewell to the ghaladíma and those of his suite who
had been particularly kind to me; and I hope that they will long
remember me. Having fulfilled this duty, I proceeded with my people, in
order to continue my march alone. The country was tolerably open, broken
only here and there by granite rocks, while the vegetation was enlivened
now and then by dúm-palms. Cultivation was limited to certain tracts;
but, notwithstanding the unsafe state of the country, the pasture-
grounds were not quite destitute of cattle; and being at length able to
travel according to my own inclinations, I enjoyed the scenery
extremely. It had been my original intention to pursue the road to
Korófi; but, by mistake, after leaving Wurmó, I had got into the track
leading to Birchi. I reached this latter town after a march of
altogether about twelve miles, having crossed my former route from
Kúrayé to Kúrrefi. I found that almost all the male inhabitants of the
place had joined the expedition against Káura; and I pitched my tent in
front of the house of the ghaladíma, but was invited by the people who
were left as guardians to pass the hot hours of the day in the cool
entrance-hall of his courtyard. Although the place does not exhibit any
great signs of wealth or comfort, I was glad to find that the corn here
was much cheaper than in Úmmadaw. I was also enabled to buy some butter.
Moreover, the absence of the governor exercised no unfavourable
influence upon my treatment, which was very kind: an old mʿallem
especially evinced a friendly disposition towards me.
[Sidenote: Saturday, October 14th.]
After a march of about fourteen miles, passing by the town of Rawëó,
where a small market was held, and traversing the suburb of Sakássar,
with its beautiful “ngáboré,” or fig-trees, we reached the town of Máje,
which had been represented to us as rich in cattle and milk, but which I
found half deserted; the town having greatly declined about twelve years
previously, when the whole country, including the places Takabáwa,
Matázu, Korófi, and Kúrkojángo, revolted, and gave free passage to an
army of the Góberáwa. I was glad to buy a good sheep for 1500 shells.
The governor of the place was absent in Kátsena, where he generally
resides. We had pitched our tent in the shade of a beautiful fig-tree,
and passed the afternoon very pleasantly; but were greatly troubled
during the night by the numbers of mosquitoes.
Rising at an early hour, and traversing a fine country, I reached the
large town of Kusáda in the afternoon, and encamped here, outside, not
far from the market-place, which at the time of my arrival was quite
untenanted; but the following night it became well frequented by a
number of travellers who sought quarters there. On this march I observed
a specimen of industry on a small scale, exercised by the inhabitants of
the town of Máje, who buy sour milk in a place called Kánkia, at a
considerable distance, and supply the town of Korófi with it. Numerous
villages were lying on either side of our path, cultivated and
uncultivated ground succeeding alternately; Indian millet being here the
chief product besides cotton. The pasture-grounds also were enlivened by
a good number of horses.
Pursuing from this point my old road through the fine province of Kanó,
rich in all kinds of produce, and well stocked with cattle, and
encamping the next night close beyond the town of Bíchi, I reached the
town of Kanó in the afternoon of the 17th, having sent one of my people
in advance.
[Footnote 47: This expedition was led by the Dan-ghaladíma-Góber, and
fell upon the border district of Jýju, situated in the rocky district
between Giyáwa and Wurnó, and comprising many small hamlets, or gídaje,
as the Gída-n-Ríya, Gída-n-Alisówa, Gída-n-Gorgábe, Gída-n-Kóla-Dalládi,
Gída-n-Maidanga, Gída-n-Yakúbu, Gída-n-Ruggun-dáji, Rúmde-n-ghaladíma,
and Alkáli-Asben. A brother of his ransacked Wáno, separated only by a
narrow valley from Saláme.]
[Footnote 48: I here give a list of the towns and villages lying along
this river on the side of Dan-Sháura:—Dogáwa, Tungámmaza, Tunsumáwa,
Tófa, Gída-n-dan-Damáwa, Gída-n-Laudam, Basánsan, Gída-n-Somába, G.
Mágaji, Gelgil, G. Atafíru, Jan Tumbagébe, Birni-n-Dangéda, Gajére,
Dorówa-n-birni, Dakuráwa, Kundus, Rára. Between the town of Rába, from
whence this river has received the name Gulbi-n-Rába, and Sókoto, there
are the places: Kurfi, Torónka, Káwasa, Durbel, Dúnguji, Tunga-dúwatsu,
Kabánga (Ungwa Ibrahíma) Garí-n-serkí-n-Ázena.]
[Footnote 49: Close to Gandi is the small hill Dan-Fáwa, where the
ancient town was situated; and, at a distance of about ten miles, is the
well-known town of Bakúra, after which the river is called Gulbi-n-
Bakúra.]
[Footnote 50: The watercourse is here still of considerable size, and
comes a good many miles from the south-east, from a place called Gózaki,
skirting the towns of Kaúri-n-Namóda, and Góga.]
[Footnote 51: Kámmané is one of those places which are distinguished on
account of their granite mounds, and which extend from Áyo and Mágaré to
Chábané, Ájjia, and the fifteen rocky mounds of Kotórkoshé, where the
Sultan of Sókoto had the preceding year directed his expedition.]
CHAP. LXXXIII.
SECOND RESIDENCE IN KANÓ, UNDER UNFAVOURABLE CIRCUMSTANCES. — MARCH TO
KÚKAWA.
On my arrival in Kanó, I found everything prepared, and took up my
quarters in a house provided for me; but I was greatly disappointed in
finding neither letters nor supplies; being entirely destitute of means,
and having several debts to pay in this place,—amongst others, the money
due to my servants, to whom I had paid nothing during the whole journey
from Kúkawa to Timbúktu, and back. I was scarcely able to explain how
all this could have happened; having fully relied upon finding here
everything I wanted, together with satisfactory information with regard
to the proceedings of Mr. Vogel and his companions, whose arrival in
Kúkawa I had as yet only accidentally learned from a liberated slave in
Sókoto. But fortunately, without relying much upon Sídi Ráshid, the man
whom I knew to be at the time the agent of Her Majesty’s Vice Consul in
Múrzuk, I had given my confidence at once to Sídi ʿAlí, the merchant
whom I have mentioned already in the account of my former stay in this
place, as a tolerably trustworthy person, and whose good-will I
endeavoured at once to secure, by sacrificing to him almost everything I
had left of value, including a small six-barrelled pistol. In return, he
promised to supply my wants till I should be put in possession of the
money and merchandise which I had deposited in Zínder.
The first thing, therefore, which I had to do the next morning, after
having paid my compliments to the ghaladíma and the governor, and made
to each of them a handsome present, such as my means would allow, was to
send my servant Mohammed el Gatróni, upon whom I could fully rely, to
Zínder; giving him full instructions, and promising him a handsome
present, if he should succeed in bringing away all my effects, both
those which had been deposited on a former occasion, and the merchandise
which had been forwarded on my account at a later period; and a smaller
one in case he should only find the latter portion: for, after all, I
was by no means sure that the box of ironware and the four hundred
dollars had remained safe during the severe civil struggles which had
agitated Bórnu during my absence. Meanwhile, till the return of this
messenger, I endeavoured to pass my time as usefully as possible, by
completing a survey of the town which I had begun during my former
residence, but was far from having finished. At the same time the state
of my health, on account of the close quarters in which I was here
lodged, after having roved about in the open air for so long a time,
required uninterrupted exercise. Owing to the change in my mode of
living, severe fits of fever attacked me repeatedly.
Kanó will always remain one of the most unfavourable localities for
Europeans in this region; and it was well that Mr. Vogel, for the first
year after his arrival in Negroland, purposely avoided this spot. Even
my animals did not escape the malignant effect of the climate. Three of
my horses were seized, one after the other, with a contagious disease,
commencing with a swelling of the thighs, and from thence spreading to
the breast and the head, and generally proving fatal in six or eight
days. In this way I lost two out of my three horses, including my old
companion, who had carried me through so many dangerous campaigns, and
who had shared all my fatigues and sufferings for nearly three years;
but the small and ugly, but strong horse which the Sultan of Sókoto had
made me a present of, escaped with its life. This disease which attacked
my horses, of course, interfered greatly with my excursions, and took
away almost all the pleasure which they would otherwise have afforded,
as I was reduced to the necessity of making use of very indifferent
animals. Nevertheless, I enjoyed greatly the open country which extended
outside the gates of this picturesque but extremely dirty town, dotted
with large villages at no great distance; and I followed up especially,
with great interest, the easterly of the three roads which diverge from
the Kófa-n-kúra, and which leads to the small rivulet known as the Kógi-
n-Kanó. Occasionally also I went to visit some cattle-pens, in order to
get a little fresh milk, which I was unable to procure in the town; for
inside the place I succeeded only after great exertion in obtaining a
little goat’s milk. The pools produced by the rainy season had now dried
up almost everywhere, and that peculiar kind of sorghum called “maiwa”
had been harvested; and a few days afterwards, while making another
excursion, to the south, I met the servants of the governor gathering
the corn for their master.
Besides my own private concerns, and the anxiety produced by the urgency
of my debts and the uncertainty with regard to the property left by me
in Zínder, there were two objects which attracted my whole attention and
caused me a good deal of perplexity and hesitation. The first of these
was the expedition sent by the English government up the river Bénuwé,
of which I had not the slightest idea at the time when it was carried
out, for the despatches which I had received in Timbúktu, after so much
delay, did not contain a word about such a proceeding; and the letters
which were forwarded afterwards to my address, informing me that such an
expedition was to be undertaken, remained in Kúkawa, and I did not get
them until my arrival in that place at the end of December. Thus it was
not until the 29th October that, just in the same manner as I had heard
accidentally in Sókoto of the arrival of Mr. Vogel in Kúkawa, I was
informed here, by the report of the natives, of such an expedition
having taken place. I at first thought that it was undertaken by Captain
M‘Leod, of whose proposal to ascend the Niger I had accidentally gleaned
some information through a number of the Galignani, and it was not until
the 13th November that I succeeded in meeting the person who had seen
the expedition with his own eyes. This man informed me that the
expedition consisted of one large boat, he did not know whether of iron
or of wood, and two smaller ones, containing altogether seven gentlemen
and seventy slaves, he of course taking the Kroomen for slaves.
Moreover, I learned from him that the members of this expedition had not
gone as far as Yóla, the capital of Ádamáwa, as the governor of
Hamárruwa had warned them not to go up to that place with their steamer,
on account of the narrow passage between the mountains. He also informed
me, that they had commenced their home journey earlier than had been
expected, and that he himself, having proceeded to Yákoba in order to
procure more ivory for them, had found them gone on his return.
The other circumstance which greatly occupied my mind at this time, was
the state of affairs in Kúkawa. For in the beginning, on the first news
of the revolution in Bórnu, and of the Sheikh ʿOmár being dethroned and
his vizier slain, I had given up my project of returning by Bórnu,
intending to try again the difficult road by Áír. At a later season,
however, when I heard on the road that ʿOmár was again installed, I
cherished the hope that it might be possible to take the safer route by
the Tebu country, especially as I received the news of a most sanguinary
struggle having taken place between the Kél-owí and the Kél-gerés. In
this struggle a great many of the noblest men of the former were said to
have fallen, together with several hundred of the common people on both
sides. I was sorry to hear that in this struggle my best friends had
succumbed.
Meanwhile the news from Kúkawa remained very unsatisfactory, and false
rumours were continually brought from thence. Thus it was reported on
the 1st November that the Sugúrti had vanquished ʿOmár, who had made his
escape accompanied only by a couple of horsemen; and it was not until
the 9th that we received trustworthy news that he was holding his
position steadily against the intrigues of the party of his brother,
whom he kept in prison. It was with great satisfaction, that I saw
messengers from ʿOmár arrive, in the course of a few days, in order to
present his compliments to the governor of this place. I at once had
them called to my house, and made them a few presents, in order to
express my satisfaction at their master having recovered his kingdom,
and still holding his position; for it was a most important point with
me to see my road to Bórnu clear, and to meet there with Mr. Vogel and
his party, in order to give him my advice and assistance with respect to
the countries which it was most desirable that he should explore. But in
the situation in which I was thus placed, it proved most difficult to
obtain the means of reaching Kúkawa, as I had no money at my disposal.
For, to my great disappointment, the servant whom I had sent to Zínder
on the 18th, in order to bring from thence the property which I had
deposited there, as well as the merchandise which had arrived
afterwards, returned on the 4th November empty-handed, bringing nothing
but a few letters. It was now that I heard that the news of my death had
been everywhere believed, and that a servant of Mr. Vogel’s, together
with a slave of ʿAbd e’ Rahmán’s, had arrived in Zínder from Kúkawa, and
had taken away all the merchandise that had reached that place on my
account, the box with the 400 dollars and the cutlery having been stolen
long before, immediately after the assassination of the sheríf.
Thus, then, I was left destitute also from this side, and I felt the
want of supplies the more, as my headman, ʿAlí el Ágeren, supported by
the wording of the contract which I had entered into with him, had
claimed here peremptorily the payment of the rest of his salary, which
amounted to 111 dollars, and I had been obliged to request Sídi ʿAlí to
pay him this sum on my account. This man had cost me very dear, and if I
had possessed sufficient means I should have discharged him in Timbúktu,
as he there threw off all allegiance and obedience to me as soon as he
became aware of the dangers which surrounded me. He was likewise of very
little service to me on my return journey; but of course he was now
anxious to excuse himself for his conduct on the road, and even laid
claim to the present which I had promised him in the event of his
conduct proving quite to my satisfaction. This, however, I refused with
good reason; and I was glad to find that my other servants, whose
salaries amounted altogether to nearly 200 dollars, were willing to wait
for their payment until we reached Kúkawa.
However, the parcel which my servant brought me from Zínder was not
quite devoid of subjects of gratification, as, besides a few letters
from Europe, including a map of South Africa by Mr. Cooley, it contained
two beautifully written Arabic letters, one addressed to ʿAlíyu, the
emír of Sókoto, and the other, a general letter of recommendation
addressed by Her Majesty’s consul in Tripoli to the chiefs of the Fúlbe.
These letters I had expressly written for, and if I had received them
two years earlier, they would have been of great service to me. As it
was, I sent the letter destined for ʿAlíyu to the governor, who was so
much pleased with it that he forwarded it by a special messenger,
accompanied by a letter from myself, wherein I expressed my regret that
I had not been able to present this letter to him on my personal visit,
while at the same time I excused myself for not being able at the time
to send him a small present, not having found here any supplies, and
being entirely destitute of means. Having heard a report, which
afterwards proved to be false, that the governor of Hamárruwa had formed
the intention of attacking the people in the English steamer with a
large force, I took the opportunity of protesting, in this letter,
against such proceedings, giving the chief a plain statement of the
peaceable intentions of the expedition.
The parcel which my servant had brought me from Zínder seemed also to
hold out the prospect of material aid; for the letter from Mr. Dickson,
dated the latter part of 1853, wherein he at the same time informed me,
to my great disappointment, that he was about to leave his post for the
Crimea, contained two letters of recommendation to a couple of Ghadámsi
merchants, of the names of Háj Áhmed ben Slímán and Mohammed ben Músa,
who, as he informed me, had property of his own in their hands, in order
to assist me in case I should be in want of money. But when I sent these
letters to their destination they were very coldly received, and it was
intimated to me that I could not be accommodated. The disappointment
which the awkwardness of my pecuniary circumstances caused me, was
soothed in some degree by the offer which the Fezzáni merchant Khweldi,
whose kindness to me I have mentioned on a previous occasion, made me at
the same time, of lending me 200 dollars in cash. In the afternoon of
the 14th, a servant of his arrived with the money, which, however, did
not suffice for my actual wants, as I had to return to Sídi ʿAlí the 111
dollars which he had paid to my servant ʿAlí el ʿAgeren. After having
made a suitable present to the messenger, I had therefore only a very
small sum remaining; and the disappointment which I had experienced with
regard to my luggage, made me reluctant to forego the project which I
had formed of taking home with me specimens of the manufactures of this
place. I had also to buy two horses and a couple of camels, together
with sundry other articles, and I was therefore obliged to procure
further means, however difficult it might be. I had even a great deal of
trouble with Sídi ʿAlí, who put off his promise to accommodate me from
day to day.
At length, having, on the 10th of November, written an energetic letter
to this merchant, it was agreed that the affair between myself and the
Ghadámsi merchants, who refused to lend me money, although they had
English property in their hands, should be referred to the ghaladíma,
who granted me a public interview for the purpose. In this audience, in
which a great number of other people were present, the merchants founded
their refusal to comply with my request on the old date of the letter in
which they were ordered to attend to my wishes; and it was not until the
ghaladíma had ordered them to bring into his presence all that they
possessed of the British agent’s property that they agreed the following
day to lend me a sum of money, at the usual rate of one hundred per
cent. Being obliged to agree to this condition, as it had never been my
intention to oblige them by force to grant me a loan without allowing
them their usual profit, I stipulated to receive from them 500,000
shells, equal in this place to 200 dollars, on the condition that 400
should be repaid in Tripoli, at four months’ date. This loan, which
would not have been necessary at all if I had found my supplies, enabled
me, on the other hand, to send off my despatches with the greatest ease
and security, as it was, of course, the interest of these merchants to
have these letters forwarded to Tripoli by the safest and shortest
route. A courier was therefore despatched immediately, who being an
experienced and well-known person, would be able to make his way through
the country of Áír, which in its temporarily disturbed state was closed
to any one else. The only thing which caused me some displeasure in this
transaction, was the circumstance that these merchants from Ghadámes had
the insolence, although half of the money with which they trade is
Christian money, to call the Christians, in the presence of the
ghaladíma, by the offensive name of “Káfaráwa,” (“the infidels,”) and I
made a serious protest against such a term being employed in official
transactions.
The difficulty which I had in supplying my wants, and purchasing the
articles that in my opinion were necessary for my outfit, was the
greater, as everything was very dear at the time, the merchants being of
opinion, on account of the turbulent state of the road, that no caravan
from the north would arrive that year. Camels especially were
exceedingly dear, seven fine animals which Khweldi had sent from Zínder,
being sold for 60,000 shells each, a very high price for a camel. I
deemed myself therefore very fortunate in being able to purchase a she-
camel of inferior quality for 45,000. I also was so lucky as to buy an
excellent mare for 70,000 shells, or less than thirty dollars. Having
thus at length provided for all my wants, I got everything ready for
starting on the 21st; and heartily glad I was when I was fairly embarked
on this the last stage of my journeying in Negroland, with the prospect
before me, that, in six months or so, I might again breathe the
invigorating air of the north.
I therefore cheerfully took leave of my friends from the far-west, who
were to follow as soon as possible to Kúkawa, for although they were not
likely to be of any further assistance to me, they wanted to lay the
chief of that country under some contribution for their own benefit and
that of their master. I then pursued my journey with great cheerfulness;
and although the general character of the country was not new to me, yet
the route which I was obliged to take, had not been travelled by me
before. The road, although perhaps less populous, seemed to possess the
advantage of richer vegetation, and deléb-palms especially formed the
ornament of many a hamlet, or of the open scenery. Fine cattle also were
to be seen in considerable numbers, and altogether it was a pleasant
ride. Thus, after a march of about eleven miles, we reached the town of
Wáse, or Wása, and here took up our quarters. But, as usual, we found
the gate so narrow, that we were obliged to take most of the luggage off
the camels, and this was the reason that we always preferred encamping
outside; although here it was deemed too unsafe. Even inside the place,
the people were very much afraid of thieves. The town was tolerably
populous, and the courtyards were fenced with hedges of living trees,
almost in the same way as Úba, and the one where we lodged was well
shaded. Although, in the present disturbed state of the country, and
with the prospect of another expedition of Bokhári, the inhabitants did
not feel much at their ease, we were nevertheless tolerably well
treated.
[Sidenote: November 24th.]
We had the same difficulty in getting out of the town, as we had in
entering it, so that I was quite sick of these places, and resolved if
possible never to enter one again. The sorghum, or Indian corn, had just
been cut, but was lying on the ground unthrashed, or rather unbeaten.
The dorówa-tree, or _Bassia Parkii_, which seemed to be the prevailing
tree in this district, appeared in great numbers a little further on,
and even date-trees were seen, close to a hamlet. Having then passed
through a more open country, the scenery became exceedingly fine, and
continued so as far as the town of Sabó-n-garí, which we passed at some
distance on our left. The market-place, enlivened by two beautiful
baúre-trees, remained close at the side of our track. It was here that
the governor of Kanó intended to collect his troops in order to oppose
Bokhári; but it was not very likely, taking into account his own want of
energy, and the cowardly disposition of his host, that he would offer
serious resistance to that energetic and enterprising chief, with his
warlike bands, elated by victory and pillage.
Twelve miles beyond Sabó-n-garí, through a less favoured district, we
reached the town of Yerímarí, surrounded with a keffi, while on its
outer side a market was just being held. But there being here no food
for the camels, we proceeded on, through a district covered with
underwood, until we reached, about two miles beyond, a village called
“Gída-n-Alla,” (“the house of God,”) which, besides being surrounded
with a keffi, was so completely hidden behind a dense covert of trees,
which form a natural defence, that we could scarcely discover it. But
inside this covert there was a fine open field, whereon we pitched our
tent, and were soon visited by the mayor and the chief inhabitants, who
behaved in a very friendly manner towards us, and provided us with
everything we wanted, the place being rich in small millet and Indian
corn. The village was however very badly supplied with water, the well
being at a great distance. The camping-ground was extremely pleasant,
the open green being varied by dense groups of trees, and the vegetation
being moreover enlivened by a good many deléb-palms.
The road which we pursued the following day was more beset by thorny
bushes, but here also deléb-palms were numerous, and dorówa and tamarind
trees contributed to enliven more favoured spots. Thus we reached the
place where this northern route is joined by a more southerly one which
passes by Gezáwa, but not the same track which I had pursued on my
former journey. Here we continued on, at an accelerated pace, as all the
people whom we met were flying in haste before Bokhári. Thus we passed
Dúkawa, a considerable village, fortified with a keffi, and surrounded
with numbers of monkey-bread trees, which at present were destitute of
foliage, although the fruit was just ripening. As the heat became rather
oppressive, especially as we were not provided with water, all the ponds
being now dried up, I rode in advance to Hóbiri, fortified, like most of
the hamlets hereabouts, with a stockade, and adorned outside by large
tamarind and monkey-bread trees, and, while watering the horses,
refreshed myself with a little sour-milk. Passing then through a dense
forest, I reached the well in front of the town of Gérki. My people had
already arrived, but had not yet succeeded in obtaining the smallest
quantity of water, the well, although not very deep, being rather poor,
considering the number of people which it had to supply. I had, in
consequence, to pay 300 shells for supplying the wants of myself and my
animals. Not feeling any greater inclination this time to encamp inside
Gérki than I had done on my former journey, I chose my own camping-
ground on the north side of the town. It was a pleasant spot; but,
unfortunately, it was too near a large monkey-bread tree, which in the
course of the night afforded to an audacious thief an excellent cover,
under which to proceed twice to a very clever performance of his art. I
would strongly advise any future traveller in these districts, the
inhabitants of which are very expert thieves, to take care not to pitch
his tent too near a large tree. As it was, to my great disgust, the
fellow succeeded in carrying away, first the tobe, and then the
trowsers, belonging to one of my servants; but I strongly suspected one
of the inhabitants of Hóbiri, from whom I had bought, the previous
evening, an ox of burden for 9000 shells, to be the culprit. Gérki is
famous on account of the many thefts which are committed in its
neighbourhood.
Although I had not paid my respects to the governor of the town, he
accompanied me the next morning with ten horsemen, four of whom were his
own sons. He himself was quite a stately person and well mounted. Having
then taken leave of him at the frontier of the territory of Kanó and
Bórnu, I reached the town of Birmenáwa, the small frontier town of
Bórnu, which I have mentioned on my former journey, but which, at
present, had assumed more remarkable political importance, as it had not
made its subjection to Shéri, the present ruler of Gúmmel, but still
adhered to his opponent and rival, the governor of Týmbi. On this
account, the inhabitants of this town endeavoured to cut off the
peaceable intercourse between Gúmmel and Kanó, and I thought it
necessary, in order to prevent any unpleasantness, to pay my respects to
the petty chief, and to procure his good will by a small present, while
my camels pursued the direct track. Thus we reached Gúmmel, and encamped
outside at some distance from the wall to the north-east.
I had left this town on my former journey in the enjoyment of a
considerable degree of wealth and comfort, under the rule of the old Dan
Tanóma. But civil war, which cuts short the finest germs of human
prosperity, had been raging here; the person appointed by Bórnu as the
successor of the former governor having been vanquished by his rival
Shéri, who, having taken possession of the town after much serious
fighting, had again been driven out by the governor of Zínder sent
against him by the Sheikh of Bórnu. Having taken refuge in the territory
of Kanó, and collected there fresh strength, the rebellious governor had
reconquered his seat, where he was now tacitly acknowledged by his liege
lord, in the weak state to which the kingdom of Bórnu had been reduced
by the civil war. The town was almost desolate, while the palace had
been ransacked, pillaged, and destroyed by fire, and the new governor
himself, who, after a long struggle with his rival and near kinsman, had
at length succeeded in taking possession of this government, was
residing amidst the towering ruins of the royal residence, blackened by
fire, and exhibiting altogether the saddest spectacle. It was with a
melancholy feeling, that I remembered the beautiful tamarind-tree, which
spread its shade over the whole courtyard of the palace, where, on my
former visit, I had witnessed the pompous ceremonies of this petty
court. All now presented an appearance of poverty and misery. The
governor himself, a man of about thirty-five years of age, and with
features void of expression, was dressed in a very shabby manner,
wearing nothing but a black tobe, and having his head uncovered. There
was, however, another man sitting by his side, whose exterior was more
imposing; but I soon recognised him as my old friend Mohammed e’ Sfáksi,
who had accompanied us on our outset from Múrzuk, and who, from being an
agent of Mr. Gagliuffi, had become, through successful trading and
speculation, a wealthy merchant himself. He was now speculating upon the
successful issue of an expedition of his protector against the town of
Birmenáwa, the inhabitants of which braved the authority of the
governor. But fortunately the debt which Mr. Richardson had contracted
with him had at length been paid, and he expressed nothing but kindly
feelings towards me, and congratulated me, as it appeared sincerely,
upon my safe return from my dangerous undertaking, praising my courage
and perseverance in the highest terms before his friend the governor.
Presenting to the latter a small gift, consisting of a red cap and
turban, together with a flask of rose-oil, I requested him to furnish me
with a guide, in order to accompany me to the governor of Máshena. He
consented to do so, although, perhaps, he never intended to perform his
promise; and I myself at the time had no idea of the difficulties with
which such a proceeding would be accompanied, as the road to Malám,
where the governor at Máshena at present resided, led close to the
territory of Týmbi, the residence of Shéri’s rival.
Having returned to my tent outside the town, I was visited by several of
my former acquaintances, and among others by Mohammed Abëakúta, the
remarkable freed slave from Yóruba, whom I have mentioned on a former
occasion. But the most interesting visit was that of E’ Sfáksi in the
evening, who brought me a quantity of sweetmeats from his well supplied
household, and spent several hours with me, giving me the first
authentic account of the state of affairs in Bórnu, as well as of the
English expedition which had arrived there. As a reward for his friendly
feeling and for his information, I presented him with a young heifer,
which the governor of the town had sent me as a present.
My camels having proved insufficient for the journey before them, I was
looking out for fresh ones, but in the present reduced state of the
place was not able to procure any, a circumstance which caused me
afterwards a great deal of delay on my journey.
[Sidenote: Monday, Nov. 27th.]
After losing much time awaiting the coming of the guide who had been
promised me, I started after my people whom I had allowed to go on with
the camels. The road in consequence of the civil war which had raged
between Shéri and his rival, had become quite desolate. The inhabitants
had deserted their native villages, leaving the crops standing ripe in
the fields, and forsaking everything which had been dear to them. Not a
single human being was to be seen for a stretch of more than twenty-five
miles, when at length we fell in with a party of native travellers, or
fatáki, who were going to Kanó. We soon after reached the small town of
Fányakangwa, surrounded by a wall and stockade, and encamped on the
stubble-fields which were covered with small dúm-bush, not far from a
deep well, and we were glad to find that we had at length reached a land
of tolerable plenty, the corn being just half the price it was in
Gúmmel. There were also a great number of cattle, and I had a plentiful
supply of milk; but water was at the present season very scanty, and I
could scarcely imagine what the people would do in the dry season.
A march of a little more than two miles brought us to Malám, consisting
of two villages, the eastern one being encompassed by a clay wall which
was being repaired, while the western one, where the present governor
resided, was just being surrounded with a stockade. Between the two
villages lies the market-place where a market is held every Sunday and
Thursday. The present governor of Máshena, whose father I had visited on
my former journey, is a young and inexperienced man, who may have some
difficulty in protecting his province in the turbulent state into which
the empire of Bórnu has been plunged, in consequence of the civil war
raging between the Sheikh ʿOmár and his brother ʿAbd e’ Rahmán.
While staying here during the hot hours, I was visited by several Arab
traders, one of whom informed me that Mr. Vogel had gone on a journey to
Mándará, but without taking with him any of his companions. I left in
the afternoon as early as the heat of the midday hours allowed me, in
order to continue my journey towards the town of Máshena. We encamped
this evening at the well belonging to a village called Allamáibe, a name
not unfrequent in this region, and we were most hospitably treated by
the inhabitants who, enjoying themselves with music and dancing,
celebrated also my own arrival with a song; they moreover sent me
several dishes of native food.
[Sidenote: Wednesday, Nov. 29th.]
The whole tract which we traversed in pursuing our road from hence to
the town of Máshena, was chiefly adorned with dúm-palms, which did not
cease till just before we reached Demánmária; and the country was
tolerably well inhabited and exhibited some signs of industry. Cattle
also were not wanting; and I observed that at a village which we passed
near the town of Mairimája, although it was then nearly half-past nine
o’clock in the morning, the cattle had not yet been driven out. Here the
water did not seem to be at any great depth below the surface, some of
the wells measuring not more than four fathoms. Having then traversed a
district where the tamarind tree was the greatest ornament, we reached
the town of Máshena, with its rocky eminences scattered about the
landscape, and encamped a few hundred yards to the west of the town. I
have made a few observations with regard to this place on my former
journey, but neither then nor at this time, did I visit the interior. I
will only add, that it was in this place that the sheríf Mohammed el
Fási, the agent of the vizier of Bórnu in Zínder, with whom my supplies
had been deposited, was slain in the revolution of the preceding year.
Not long after I had pitched my tent, I received a visit from an Arab,
of the name of ʿAbd Alláhi Shén, who had assisted the usurper ʿAbd e’
Rahmán as a sort of broker, and who, in consequence, had been exiled by
the Sheikh ʿOmár as soon as the latter again recovered possession of the
supreme power, and it was in order to beg me to solicit his pardon at
the hands of the Sheikh, that he addressed himself to me. He also
informed me, that the road was at present by no means safe, being
greatly infested by the people of Bédde, who were taking advantage of
the weak state to which the Bórnu kingdom had been reduced by the civil
war. Corn was here exceedingly dear, or rather not to be had at all, and
beans was the only thing I could procure.
From hence I followed at first my former track, till I came to the place
where on that occasion I had lost my road; and here I took a more
southerly direction, and passed the hot hours in Lamíso, a middle-sized
town surrounded with a low rampart of earth. Outside the town there was
a market-place, where a market was just being held, tolerably well
supplied, not only with corn, but also with cotton; besides these,
beans, dodówa, the dúm-fruit, dried fish, and indigo, formed the chief
articles for sale; and I bought here a pack-ox for 10,000 shells. As
soon as the bargain was concluded, I again pursued my journey, and,
after some time, fell into my old track. Having thus reached the town of
Allamáy, I pitched my tent inside the thick fence of thorny bushes. I
had passed this town also on my former journey, and had then been
greatly pleased at the sight of a numerous herd of cattle; but in the
present ruinous condition of the country, not a single cow was to be
seen; the whole place being entirely desolate. Even the water, which it
was very difficult to obtain, was of bad quality.
The next morning I reached Búndi, after a short march, proceeding in
advance of my camels, in order to pay my compliments to the governor,
and to obtain from him an escort through the unsafe district which
intervened between this town and Zurríkulo. After a little
tergiversation, my old friend, the ghaladíma ʿOmár, acceded to my
request, giving me a guide who, he assured me, would procure an escort
for me in the village of Sheshéri, where a squadron of horse was
stationed for the greater security of the road. I had experienced the
inhospitable disposition of this officer during my former stay here, and
felt therefore little inclination to be his guest a second time; but if
I had had any foreboding that Mr. Vogel was so near at hand, I would
gladly have made some stay.
Having rejoined my camels, I set out, without delay, through the forest,
taking the lead with my head servant, but I had scarcely proceeded three
miles when I saw advancing towards me a person of strange aspect,—a
young man of very fair complexion, dressed in a tobe like the one I wore
myself, and with a white turban wound thickly round his head. He was
accompanied by two or three blacks, likewise on horseback. One of them I
recognised as my servant Mʿadi, whom, on setting out from Kúkawa, I had
left in the house as a guardian. As soon as he saw me, he told the young
man that I was ʿAbd el Kerím, in consequence of which, Mr. Vogel (for he
it was) rushed forward, and, taken by surprise as both of us were, we
gave each other a hearty reception from horseback. As for myself, I had
not had the remotest idea of meeting him; and he, on his part, had only
a short time before received the intelligence of my safe return from the
west. Not having the slightest notion that I was alive, and judging from
its Arab address that the letter which I forwarded to him from Kanó was
a letter from some Arab, he had put it by without opening it, waiting
till he might meet with a person who should be able to read it.
In the midst of this inhospitable forest, we dismounted and sat down
together on the ground; and my camels having arrived, I took out my
small bag of provisions, and had some coffee boiled, so that we were
quite at home. It was with great amazement that I heard from my young
friend that there were no supplies in Kúkawa; that what he had brought
with him had been spent; and that the usurper ʿAbd e’ Rahmán had treated
him very badly, having even taken possession of the property which I had
left in Zínder. He moreover informed me that he himself was on his way
to that place, in order to see whether fresh supplies had not arrived,
being also anxious to determine the position of that important town by
an astronomical observation, and thus to give a firmer basis to my own
labours. But the news of the want of pecuniary supplies did not cause me
so much surprise as the report which I received from him, that he did
not possess a single bottle of wine. For having now been for more than
three years without a drop of any stimulant except coffee, and having
suffered severely from frequent attacks of fever and dysentery, I had an
insuperable longing for the juice of the grape, of which former
experience had taught me the benefit. On my former journey through Asia
Minor, I had contracted a serious fever in the swamps of Lycia, and
quickly regained my strength by the use of good French wine. I could not
help reproaching my friend for having too hastily believed the news of
my death before he had made all possible inquiries; but as he was a new
comer into this country, and did not possess a knowledge of the
language, I could easily perceive that he had no means of ascertaining
the truth or falsehood of those reports.
I also learned from him, that there were despatches for me in Kúkawa,
informing me of the expedition sent up the river Tsadda, or Bénuwé. With
regard to his own proceedings, he informed me that his sole object in
going to Mándará had been to join that expedition, having been misled by
the opinion of my friends in Europe, who thought that I had gone to
Ádamáwa by way of Mándará, and that when once in Morá he had become
aware of the mistake he had committed when too late, and had endeavoured
in vain to retrieve his error by going from that place to Ujé, from
whence the overthrow of the usurper ʿAbd e’ Rahmán, and the return of
his brother ʿOmár to power, had obliged him to return to Kúkawa.
While we were thus conversing together, the other members of the caravan
in whose company Mr. Vogel was travelling arrived, and expressed their
astonishment and surprise at my sitting quietly here in the midst of the
forest, talking with my friend, while the whole district was infested by
hostile men. But these Arab traders are great cowards; and I learned
from my countryman that he had found a great number of these merchants
assembled in Borzári, and afraid of a few robbers who infested the road
beyond that place, and it was only after he had joined them with his
companions that they had decided upon advancing.
After about two hours’ conversation, we had to separate; and while Mr.
Vogel pursued his journey to Zínder (whence he promised to join me
before the end of the month), I hastened to overtake my people, whom I
had ordered to wait for me in Kálemrí. I have described this place on my
outward journey as a cheerful and industrious village, consisting of two
straggling groups, full of cattle and animation; but here also
desolation had supplanted human happiness, and a few scattered huts were
all that was at present to be seen. Having rested here for about an hour
with my people, who had unloaded the animals at a short distance from
the well, I started again at three o’clock in the afternoon, and reached
Shechéri, where I was to receive my escort, this being the reason why I
had been obliged to deviate from the main direction of my route. This
time we encamped on the open square inside the village, where we were
exposed to the dust and dirt raised by a numerous herd of cattle on
their return from their pasture-grounds. This was a sign of some sort of
comfort remaining; but we were disturbed in the night by a shrill cry
raised, on account of a report having been just received that a party of
native traders, or “fatáki,” had been attacked by the Tawárek. In the
morning, I had great difficulty in obtaining two horsemen for an escort;
but I at last set out, taking a southerly detour instead of the direct
road to Zurríkulo, and thus reached the town of Kerí-zemán, situated two
miles and a half south-west from the former, along a track ornamented by
a dense grove of dúm-palms.
Thus I reached Zurríkulo for the third time during my travels in
Negroland; but found it in a much worse condition than when I had last
visited it in 1851, and the wall, although it had been considerably
contracted, was still much too large for the small number of
inhabitants. The governor, Kashélla Sʿaíd, who paid me a visit in the
evening, when I had pitched my tent at a short distance from his
residence, requested urgently that, on my arrival in the capital, I
would employ my influence with the Sheikh in order to induce him either
to send him sufficient succours, or to recall him from this dangerous
post; otherwise he should take to flight with the rest of the
inhabitants. There were here some Arabs who were scarcely able to
conceive how I could pursue these difficult roads quite by myself,
without a caravan.
In order to lessen the danger, I decided upon travelling at night, and
set out about two o’clock in the morning, entering now a region
consisting of high sandy downs and irregular hollows, full of dúm-palms,
and occasionally forming the receptacle for a swampy sheet of water,
where the wild hog appears to find a pleasant home. After a march of
nearly ten hours, which greatly fatigued my camels, on account of the
numerous sandy slopes which we had to go up and down, we reached the
little hamlet of Gabóre, situated in a rather commanding position,
bordered towards the north by a hollow dell. Here I encamped on the
eastern side of the village, and was glad to treat my people with a
sheep and a few fowls. From the presence of these articles of luxury I
was led to conclude that the inhabitants were tolerably well off, but I
was not a little astonished to learn that they pay a certain tribute to
the Tawárek, in order not to be exposed to their predatory incursions.
[Sidenote: Monday, December 4th.]
It was not yet four o’clock when I was again _en route_. I thought it
remarkable that all this time, although not the slightest quantity of
rain or moisture was perceptible, the sky was always overcast before
sunrise. I was greatly pleased when I crossed my former path at the neat
little village Káluwa, the aspect of which had made so deep an
impression upon me at that time. Further on I kept to the south of my
former track, through a well cultivated district, where all the fields
were provided with those raised platforms intended as stations for the
guardians, of which I have spoken on a former occasion. Thus passing a
good many villages, we made halt during the hot hours at the village
Dimísugá, under a group of fine hájilíj, the inhabitants treating us
hospitably. Having then continued our journey at an early hour in the
afternoon, we soon passed a village which in other respects presents
nothing interesting, but the name of which is remarkable as showing the
facetious turn of the natives. It is called “Búne kayérde Sʿaíd,”
meaning, “Sleep, and rely upon Sʿaíd,” the hamlet having evidently
received this name from the native traders proceeding from the side of
Bórnu, who thus evinced the confidence they felt in entering the
province of the energetic Kashélla Sʿaíd, who they knew kept it in such
a state of security that there was no danger from robbers.
While we were proceeding through an uninhabited hilly tract, my guide
suddenly left me, so that being misled by the greater width of the path,
and passing the village of Jíngerí, animated at the time by a group of
lively females in their best attire, and just performing a marriage
ceremony, I reached the town of Wádi, which I had touched at on my
outward journey, and at length by a roundabout way arrived at Borzári,
where I expected my people to join me. But I looked for them in vain the
whole night. They had taken the road to Grémarí. The governor treated me
hospitably; but his object was to induce me to speak a word in favour of
him to his liege lord.
In consequence of my people having taken another road, I lost the whole
forenoon of the following day, and encamped about seven miles beyond
Grémarí, near the village called Mariámari. During this encampment I
again heard the unusual sound of a lion during the night. But it must be
taken into consideration that a branch of the komádugu passes at a short
distance to the south of this place, and I therefore think myself right
in supposing that, in Bórnu at least, lions are scarcely ever met with,
except in this entangled net of water-courses which I had here reached.
The next day I marched for a considerable time along the northern border
of this channel, girt by fine tamarind and fig trees, and occasionally
by a group of dúm-palms, till having passed the village of Dámen, and
traversed a wide swampy tract, we crossed the first branch, which formed
a fine sheet of water about a hundred yards broad, but only three feet
deep, the only difficulty being in the steepness of the opposite shore.
Having passed the heat of the day under a neighbouring tamarind tree, we
continued our march in a south-easterly direction to the village Dáway.
Here we pitched our tent in the neat little square near the “msíd,” all
the matting fences surrounding the cottages being new and having a very
clean appearance. My object in staying here was to confer with the
“bíllama” as to the best means of crossing the larger branch of the
komádugu, which runs at a short distance beyond this village, and the
passage of which was said to be very difficult at the time, encumbered
as we were with animals and luggage. But it was very extraordinary that
the people here contended that the river then was higher than it had
been ten days previously; although I did not find this statement
confirmed on our actually crossing it the following morning, the water
exhibiting evident signs of having decreased, an observation which
exactly corresponds with what I have remarked on a former occasion with
regard to the nature of this komádugu. The river here spread out to a
considerable extent, and we had some difficulty in crossing it. The
greatest depth was more than four feet; but the spreading out of the
water was the reason that it was here passable at all, although it had
become too shallow to employ the native craft, while lower down, between
this place and Zéngirí, it could not be forded. Having then crossed
three smaller channels and passed the village Kinjéberí, once a large
town and encompassed by a wide clay wall, we took up our quarters in a
poor hamlet called Margwa Sheríferí, from a sheríf who had settled here
many years ago; for, in order to procure myself a good reception from
the ruler of Bórnu, after the great political disturbances which had
taken place, I thought it prudent to send a messenger to him to announce
my arrival. I only needed to give full expression to my real feelings in
order to render my letter acceptable to my former protector, for my
delight had been extreme, after the news which I had received of ʿAbd e’
Rahmán having usurped the supreme power, on hearing that the just and
lawful Sheikh ʿOmár had once more regained possession of the royal
authority. The consequence was, that when, after having traversed the
district of Koyám, with its straggling villages, its fine herds of
camels, and its deep wells, some of them more than forty fathoms in
depth, I approached the town on the 11th December, I found ʿAbd e’ Nebí,
the chief eunuch of the Sheikh, with thirty horsemen posted at the
village of Kalíluwá, where a market was just held, in order to give me a
honourable reception. Thus I re-entered the town of Kúkawa, whence I had
set out on my dangerous journey to the west, in stately procession. On
entering my quarters I was agreeably surprised at finding the two
sappers, Corporal Church and private Macguire, who had been sent out
from England to accompany Mr. Vogel, and to join me, if possible, in my
proceedings.
CHAP. LXXXIV.
LAST RESIDENCE IN KÚKAWA. — BENEFIT OF EUROPEAN SOCIETY.
On reaching safely the town of Kúkawa, which had been my head-quarters
for so long a period, and from whence I had first commenced my journeys
of exploration in Negroland, it might seem that I had overcome all the
difficulties in the way of complete success, and that I could now enjoy
a short stay in the same place before traversing the last stage of my
homeward journey. Such however was not the case, and it was my lot to
pass four months in this town under rather unpleasant circumstances. I
had expected to find sufficient means here, and had in consequence
agreed to repay the sum of 200 dollars lent me by the Fezzáni merchant
Khweldi, in Kanó; but there were only a few dollars in cash left of the
supplies taken out by Mr. Vogel, those deposited by myself in Zínder in
the hands of the Sheríf el Fási, viz., 400 dollars in cash and a box
containing a considerable amount of iron ware, having been plundered
during the turbulent state of the country produced by the revolution.
Even of the merchandise which had been lately despatched to Zínder, and
from thence, in consequence of Mr. Vogel’s arrangements, transported to
Kúkawa, a very considerable proportion was found, on a close
examination, to have been abstracted. Being therefore in want of money,
and convinced that if such an outrage were allowed to pass by unnoticed
no peaceable intercourse could ever be carried on between this country
and Europeans, I explained these circumstances in the first audience
which I had of the Sheikh, to whom I made a present worth about eight
pounds sterling.
While therefore once more assuring him of my unbounded satisfaction at
finding him reinstated in his former power, I requested him not to
suffer me to be treated in this manner by thieves and robbers, and to
exert his influence for the restoration of my property. This proceeding
of mine, as responsible to the government under whose auspices I was
travelling, involved me in a series of difficulties, and excited against
me Díggama, one of the most influential courtiers at the time, and a man
of mean character, as it was his servant, or more probably himself, who
had obtained possession of the greater part of the plunder. In order to
counteract the intrigues of this man I endeavoured to secure the
friendship of Yusuf, the Sheikh’s next eldest brother, an intelligent
and straightforward man, by making him a handsome present and explaining
to him, in unequivocal terms, how a friendly intercourse between
themselves and the English could only exist if they acted in a
conscientious manner. Another circumstance which contributed to render
my situation in this place still more uncomfortable, was the relation
which existed between Mr. Vogel and Corporal Church, one of the sappers
who had come with him from England; and I was sorry that the
praiseworthy and generous intention of the Government in sending out
these two useful persons, should not be carried out to the fullest
extent, but, on the contrary, should be baffled by private animosity. In
this respect I had already been greatly disappointed and grieved, on
hearing from Mr. Vogel, when I met him on the road, that he had gone
alone to Mándará, without making any use of the services of his
companions. I did all in my power to convince the two sappers that under
the circumstances in which they were placed, they ought to forget petty
jealousies, as it was only by a mutual good understanding that complete
success in such undertakings could be secured. I succeeded in convincing
Macguire, although I was less successful with Corporal Church.
Meanwhile I spent my time in a tolerably useful manner, looking over
some of the books which Mr. Vogel had brought with him, especially M.
Jomard’s introduction to the translation of the “Voyage au Waday,” by M.
Perron, and the “Flora Nigritia” of Sir William Hooker. I was also
considerably interested by the perusal of a packet of letters which had
been conveyed in the very box that had been plundered, and which,
although dating back as late as December, 1851, afforded me a great deal
of pleasure. Partly in order to fulfil a vow which I had made, and
partly to obtain a more secure hold upon the friendly dispositions of
the natives, I made a present to the inhabitants of the capital, on
Christmas-day, of fourteen oxen, not forgetting either rich or poor,
blind or fókara, nor even the Arab strangers.
My residence in the town became infinitely more cheerful, in consequence
of the arrival of Mr. Vogel, on the 29th December, when I spent a period
of twenty days most pleasantly in the company of this enterprising and
courageous young traveller, who, with surprising facility, accustomed
himself to all the relations of this strange life. But while borne away
by the impulse of his own enthusiasm, and giving up all pretensions to
the comforts of life, he unfortunately committed the mistake of
expecting that his companions, recently arrived from Europe, and whose
ideas were less elevated, should do the same, and this had given rise to
a lamentable quarrel, which frustrated in a great measure the intentions
of the Government who had sent out the party. Exchanging opinions with
regard to countries which we had both of us traversed, and planning
schemes as to the future course which Mr. Vogel was to pursue, and
especially as to the next journey which he was to undertake towards
Yákoba and Ádamáwa, we passed our time very agreeably. I communicated to
him, as far as it was possible in so short a space of time, all the
information which I had collected during my extensive wanderings, and
called his attention to various points which I begged him to clear up,
especially with regard to some remarkable specimens of the vegetable
kingdom, and the famous mermaid of the Bénuwé, the “ayú.” It was rather
unfortunate that no copy of the map which had been constructed from the
materials which I had sent home had reached him, so that he remained in
the dark with regard to many points which I had already cleared up. I
also delivered to Mr. Vogel those letters of introduction which I had
received from the ruler of Sókoto, addressed to the various governors of
the provinces in this part of his empire, so that he had a fair prospect
before him of being well received. We, moreover, lost no time in
obtaining the Sheikh’s consent to his journey, and at the same time
caused to be imprisoned Mesaúd, that servant of the mission who, by his
connivance, had facilitated the theft committed upon my effects. In
consequence of this energetic proceeding, several of the stolen articles
came to light, even of those which had formed the contents of the box
sent from England.
Thus we began cheerfully the year 1855, in which I was to return to
Europe, from my long career of hardships and privations, and in which my
young friend was to endeavour to complete my discoveries and researches,
first in a south-westerly direction, towards the Bénuwé, and then
eastwards, in the direction of the Nile. We likewise indulged in the
hope that he might succeed, after having explored the provinces of
Baúchi and Ádamáwa, in penetrating eastward along that highly
interesting route which leads from Saráwu to Lóggoné, round the southern
border of the mountainous country of Mándará.
Meanwhile some interesting excursions to the shores of the Tsád, formed
a pleasant interruption in our course of studies and scientific
communications, and these little trips were especially interesting, on
account of the extraordinary manner in which the shores of the lake had
been changed since I last saw them, on my return from Bagírmi, the water
having destroyed almost the whole of the town of Ngórnu, and extending
as far as the village of Kúkia, where we had encamped the first night on
our expedition to Músgu. There were two subjects which caused me some
degree of anxiety with regard to the prospects of this enterprising
young traveller,—the first being his want of experience, which could not
be otherwise expected in a young man fresh from Europe; and the other,
the weakness of his stomach, which made it impossible for him to eat any
meat at all. The very sight of a dish of meat made him sick. I observed
that Macguire was affected in the same manner.
Having obtained, with some difficulty, the letter of recommendation from
the Sheikh, and prepared everything that Mr. Vogel wanted to take with
him, forming a sufficient supply to maintain him for a whole year, I
accompanied my young friend out of the town, in the afternoon of the
20th January. But our start was rather unlucky, several things having
been left behind; and it was after some delay and uncertainty that we
joined the people who had gone on in advance with the camels, at a late
hour, at the village of Díggigí. Here we passed a cheerful evening, and
drank with spirit to the success of the enterprise upon which my
companion was then about to engage. Mr. Vogel had also taken with him
all his meteorological instruments, and his luggage being of a manifold
description and rather heavy, I foresaw that he would have great trouble
in transporting it through the difficult country beyond Yákoba,
especially during the rainy season; and indeed it is evident, from the
knowledge which we possess of his further proceedings, that he either
left his instruments behind in the capital of Baúchi, or that he lost
them in crossing a river between that place and Záriya. As for his
barometer, which he had transported with great care to Kúkawa, it went
out of order the moment it was taken from the wall.
Having borne him company during the following day’s march, I left him
with the best wishes for his success. I had taken considerable pains in
instructing his companion, Corporal Macguire, in the use of the compass,
as the accurate laying down of the configuration of the ground seemed to
me of the highest importance in a mountainous country like Baúchi and
Ádamáwa. For Mr. Vogel himself could not be induced to undertake such a
task, as it would have interfered greatly with the collecting of plants,
which, besides making astronomical observations, was his chief object;
and besides being an extremely tedious business, it required a degree of
patience which my young friend did not possess.[52] However, I am afraid
that even Macguire did not follow up my instructions for any length of
time. At all events, as he did not accompany Mr. Vogel beyond Yákoba, it
seems evident that even if his journal should be saved, we should
probably not find all the information with regard to the particulars of
his route which we might desire in such a country; for during all the
journeys which he has pursued, as far as we have any knowledge of them,
he relied entirely upon his astronomical observations. I will say
nothing here with regard to the results of this journey, as we may
entertain the hope that his journals may still be saved, and that we may
thus learn something more of him than the little which has as yet come
to our knowledge.
It may be easily imagined, that on returning to Kúkawa I felt rather
desolate and lonely; but I had other reasons for feeling uncomfortable,
for having exposed myself to the cold the preceding night, I was seized
with a violent attack of rheumatism, which laid me up for a long time,
and which, causing me many sleepless nights, reduced me to an
extraordinary degree of weakness, from which I did not recover for the
greater part of the month. Nevertheless, I did not desist from
requesting the Sheikh, in the most urgent terms, to send me on my way,
and to supply me at least with camels, in compensation for the loss
which I had sustained through the insurrection. I had hopes that he
would allow me to set out at the beginning of the next Mohammedan month,
and I was therefore extremely delighted when two respectable Arabs came
forward and offered to accompany me on my journey to Fezzán, although I
did not much rely on the expectations which they raised. Meanwhile, on
the 3rd February, the pupils of the Sheikh el Bakáy, who had stayed so
long behind in Kanó, reached Kúkawa, and their arrival was not at all
disagreeable to me, although they put me to fresh expense; for, by their
authority, as being the followers of a highly venerated Mohammedan
chief, they increased the probability of my safely entering upon my home
journey. I therefore went with my friends to pay a visit to Zén el
Ábidín, the son-in-law of the Sheikh el Bakáy, who, having been formerly
employed by the Sheikh ʿOmár as a messenger to the emír of Sókoto, was
now again to return eastward; for having in the beginning been treated
rather unkindly by his wife Zéna, “The Ornament,” El Bakáy’s daughter,
he had thought it better to console himself with a pilgrimage to Mekka,
and did not now appear willing to listen to the solicitations of his
repentant wife, who sincerely wished him to return to bear her company.
I found him a simple and decent looking man, whose manners pleased me
the more as he abstained entirely from begging, and I testified the
obligation which I bore to his family, by sending him an ox for
slaughtering, a sheep, and some smaller articles. I had also the
pleasure of meeting here the sheríf ʿAbd e’ Rahmán, the same man whom we
had met four years previously in the country of Áír, and who had lately
returned from Ádamáwa. He brought me the latest information of the state
of that country, and as he was to return again in that direction, at a
later period when I had received fresh supplies, I thought it prudent to
give him a small parcel to deliver to Mr. Vogel wherever he should fall
in with him, especially a few túrkedís and some sugar, of which he had
taken with him only a small supply.
Having hired a guide and protested repeatedly to the Sheikh that I could
not wait any longer, my health having suffered considerably from my five
years’ stay in these countries, I left the town on the 20th February,
and pitched my tent on the high ground at Dárwerghú, just above the pool
or swamp, round the southern border of which sorghum is cultivated to a
considerable extent, and which in the daytime formed the watering-place
for numerous herds of cattle. During the night it was visited by a great
number of water fowl. On the whole, I felt extremely happy in having at
length left behind me a town of which I had become excessively tired.
But it was not my destiny to get off so easily, and leave this country
so soon, for I had had repeated and very serious consultations, not only
with the Sheikh, but especially with his brother, Abba Yusuf, who was
distinguished by his learning and his love of justice, about the parcel
sent by Her Majesty’s government, together with the 400 dollars which I
had left behind in Zínder, and which had been stolen in consequence of
the revolutionary outbreak. After a great deal of discussion, the Sheikh
promised me that he would restore what I had lost. But, knowing from
experience that with these people time is of no value, and finding my
health rapidly declining, I had come to the resolution of not waiting
any longer, and the Sheikh, seeing that I was determined, according to
all appearance gave his full approval to my departure by sending me, on
the morning of the 21st, five camels, which, although of very inferior
quality, yet held out to me a slight hope of proceeding on my journey.
But in the afternoon of the 22nd he sent to me my old friend Háj Edrís,
in order to induce me to return into the town; and the latter made me
all sorts of promises as to the manner in which the Sheikh wanted to
grant me redress for all the claims which I had upon him. In order to
show the ruler of the country that I had no fault to find with his own
conduct, and to entreat him once more to send me off without further
delay, I went into the town in the course of the afternoon and paid my
respects to him. He desired me to return with all my effects to my old
quarters; but I told him that was impossible, as my state of health
rendered it essential for me to return home without further delay,
whereas by taking up my quarters once more inside the town, according to
their own slow mode of proceeding, I was sure not to get away before a
couple of months had elapsed; but I said that I would gladly wait
outside some days longer, and that if he wished I would come into the
town every day in order to ascertain if there was anything he wished to
say to me. To this the Sheikh seemed to agree at the time, and thus I
took leave of him in the most quiet and satisfactory manner, and it
appeared as if every thing was arranged and that he would in no way
interfere with my departure. I therefore bought two more camels the
following day, out of a large number which had been brought into the
town by the Tebu, from the Bahhr el Ghazál; and on the 25th, through the
mediation of a respectable Tebu merchant, of the name of Háj el Bíggela,
made an agreement with a guide, paying him half of his salary in
advance. The same evening the Sheikh sent me some more provisions.
Thus, all seemed ready for my departure, although I had not many people
at my disposal; but when it had only been delayed one day by accident,
there appeared suddenly, in the afternoon of the 28th, ʿAlí Zíntelma,
that same servant of Díggelma who had stolen part of the merchandise
which he was bringing from Zínder to Kúkawa, at the head of four
horsemen armed with muskets, bringing me an order from the Sheikh to
return to the town. Feeling convinced, from the character of the
messenger, that if I did not obey the order I should expose myself to
all sorts of insults from this contemptible villain, if I did not rid
myself of him in a violent and unlawful manner, I thought it prudent,
heartrending though it was, to resign myself in obedience to the
tyrannical will of these people. It happened rather fortunately for me
that Sídi Áhmed, the chief of Sídi el Bakáy’s messengers, was staying
with me at the time in my encampment. Having therefore sent my people in
advance to my old quarters, I went to see the Sheikh. I then protested
against such a proceeding; but he himself did not speak, a younger
brother of his, of the name of Abba ʿOthmán, taking the lead in the
conversation, and stating that the Sheikh could not allow me to depart
in this manner; and from all that I could learn, I concluded that it was
especially this man who had persuaded his elder brother that it was not
prudent to allow me to go unsatisfied as I was, and without having
settled my claims, the dangers of the road also being very great. But
the principal reason was, that a Tebu messenger had arrived with letters
from the north, although I did not hear what the letters addressed to
the Sheikh himself contained; but I afterwards learned that this man had
brought the news of the approach of a caravan, and it was but natural
that the Sheikh should wish to await its arrival. This messenger brought
nothing for me except a copy of a despatch of Lord Clarendon’s, dated
10th June, 1853, and consequently more than twenty months old. The news
of my death seemed to be fully accredited in Tripoli and Fezzán, my
letter, forwarded from Kanó, of course not having arrived in the latter
place when this parcel left; and the only thing which afforded me
satisfaction in my unpleasant situation were a few Maltese portfolios,
which gave me some information of what had been going on in Europe four
months previously.
All that now remained for me under the present circumstances was, to
resign myself in patience, although the delay pressed upon me with
indescribable heaviness, and I had scarcely energy enough to endeavour
to employ my time usefully. However, a rather pleasant intermezzo
occurred, whereby at the same time one of the conditions was fulfilled
upon which my own departure was dependent, by the arrival of the Arab
caravan from the north; and on the 23rd of March, I went to see them
encamped in Dáwerghú, the path being enlivened by all sorts of people
going out to meet their friends, and to hear what news had been brought
by the new comers. The caravan consisted of rather more than a hundred
Arabs, but not more than sixty camels, the chief of the caravan being
Háj Jáber, an old experienced Fezzáni merchant. There was, besides, an
important personage of considerable intelligence, notwithstanding his
youth, viz. Abba Áhmed ben Hamma el Kánemi. These people had left
Fezzán, under the impression that I was dead, and were therefore not a
little surprised at finding me alive, especially that same Mohammed el
ʿAkeroút, from whom I had received the 1000 dollars in Zínder, and who
was again come to Negroland on a little mercantile speculation. This
caravan also carried 1000 dollars for the mission, but it was not
addressed to me, as I had long been consigned to the grave, but to Mr.
Vogel, although the chief of the caravan offered to deliver it to me.
All this mismanagement, in consequence of the false news of my death,
greatly enhanced the unpleasant nature of my situation; for, instead of
leaving this country under honourable circumstances, I was considered as
almost disgraced by those who had sent me out, the command having been
taken from me and given to another. There is no doubt that such an
opinion delayed my departure considerably; for, otherwise, the Sheikh
would have exerted himself in quite a different manner to see me off,
and would have agreed to any sacrifice in order to satisfy my claims.
However, in consequence of the representations of Abba Áhmed, he sent me
on the 28th through that same Díggelma, to whom I was indebted for the
greater part of my unpleasant situation, the 400 dollars which had come
along with the box of English ironware, and he offered even to indemnify
me for the loss of the articles contained in the box. This however I did
not feel justified in accepting, as the value of those contents had been
greatly exaggerated by the agent in Múrzuk, and claims raised in
consequence. Nevertheless, the amount received was a great relief to me,
as without touching the sum brought by the caravan, I was thus enabled
to pay back the 200 dollars lent me by the Fezzáni merchant Kweldi, and
to pay my servant Mohammed el Gatróni, the only one of my free servants
who was still staying with me, the greater proportion of the salary due
to him, for I had succeeded in paying off my other servants from the
money realized by my merchandise.
Meanwhile I endeavoured to pass my time as well as I could, studying the
history of the empire of Bórnu, and entering occasionally into a longer
conversation with some of the better instructed of my acquaintances, or
making a short excursion; but altogether my usual energy was gone, and
my health totally undermined, and the sole object which occupied my
thoughts was, to convey my feeble body in safety home. My reduced state
of body and mind was aggravated by the weather, as it was extremely hot
during this period, the thermometer in the latter part of the month of
April, at half-past two o’clock in the afternoon, rising as high as
113°.[53] My exhausted condition had at least this effect upon the
people, that it served to hasten my departure, by convincing them that I
should not be able to stand this climate any longer. From the 20th of
April therefore onward I was made to hope, that I should be allowed to
proceed on my journey, in the company of a Tebu merchant of the name of
Kólo. A small caravan of Tebu, proceeding to Bilma to fetch salt, having
gone in advance on the 25th, I went in the afternoon of the 28th to the
Sheikh, in company with Abba Áhmed who, on the whole, was extremely
useful to me in my endeavours to get off, in order to make my final
arrangement with Kólo. This day was certainly the happiest day or the
only happy one which I passed in this place after the departure of Mr.
Vogel; for, in the morning, on returning from an excursion to Dáwerghú,
I found a messenger with letters from my companion, one dated from
Gújeba, the other from Yákoba, wherein he informed me of the progress of
his journey, and how he had safely reached the latter place, which had
never before been visited by a European. He also informed me that he was
just about to start for the camp, or sansánne, of the governor, who had
been waging war for the last seven years against a tribe of idolaters
whom he had sworn to subject. Greatly delighted at the prospect which
opened to my fellow traveller, whom I was to leave behind me, of filling
up the blanks which I had left in my discoveries, I made the messenger a
handsome present. Being thus considerably relieved in mind and full of
hopes, I bore with patience and resignation some little disagreeable
incidents which occurred before my final departure, especially the loss
of two of the camels which I had recently bought.
[Footnote 52: Macguire was to accompany Mr. Vogel on his excursion, and
he promised cheerfully to assist him in every way towards accomplishing
the objects of Her Majesty’s government. As for Corporal Church, it was
thought the best plan that he should return to Europe in my company.]
[Footnote 53: It was rather remarkable, that on the 15th of April, we
had a few drops of rain, accompanied by repeated thunder; and
altogether, as the sequel showed, the rainy season that year appeared to
set in at a rather unusual and early period for Kúkawa.]
CHAP. LXXXV.
REAL START. — SMALL PARTY.
At length on the 4th of May, I left the town and encamped outside, close
in front of the gate. The Sheikh had also given me another camel, and a
young and rather weak horse, which did not seem very fit for such a
journey, and which in the sequel proved rather a burden than otherwise
to me. In this spot I remained some days, waiting for my fellow-
traveller Kólo, who was still detained in the town, so that I did not
take leave of the Sheikh until the 9th of the month, when he received me
with great kindness, but was by no means backward in begging for several
articles to be sent to him, especially a small cannon, which was rather
out of comparison with the poor present which he had bestowed upon
myself. However, he promised me that I should still receive another
camel from him, of which I stood greatly in need, although I had made up
for one which was lost during my stay before the gate of the town,
through the carelessness of Ábbega, by buying a fresh camel at the last
moment of my departure. It was for this purpose that I took the sum of
thirty dollars from the 1000 dollars brought by the caravan, and which I
was anxious to leave behind for the use of Mr. Vogel. Altogether I was
extremely unfortunate with my camels, and lost a third one before I had
proceeded many miles from the town, so that I was obliged to throw away
several things with which my people had overladen my animals.
Our move from Dáwerghú in the afternoon of the 10th was very
inauspicious; and while a heavy thunder-storm was raging, enveloping
everything in impenetrable darkness, only occasionally illumined by the
flashes of lightning, I lost my people, and had great difficulty in
joining them again. Having then moved on by very short marches as far as
Nghurútuwa, through a finely wooded valley called Hénderi Gálliram, we
pitched our tents on the 14th of May near the town of Yó, where, to my
utmost disappointment, we had to stay the five following days, during
which the interesting character of the komádugu, which at present did
not contain a drop of water, with its border of vegetation, afforded me
but insufficient entertainment. It would, however, have been curious for
any European, who had adhered to the theory of the great eastern branch
of the Niger flowing along this bed from the Tsád, to see us encamped in
the dry bottom of this valley. At all events, oppressed as I had been
all the time by the apprehension that something might still occur to
frustrate my departure, I deemed it one of the happiest moments of my
life, when in the afternoon of Saturday the 19th, we at length left our
station at this northern frontier of Bórnu, in the present reduced state
of that kingdom; and I turned my back with great satisfaction upon these
countries where I had spent full five years in incessant toil and
exertion. On retracing my steps northwards, I was filled with the hope
that a Merciful Providence would allow me to reach home in safety, in
order to give a full account of my labours and discoveries; and, if
possible, to follow up the connections which I had established with the
interior, for opening regular intercourse with that continent.
Our first day’s march from here, however, was far from being auspicious;
for, having met with frequent delays and stoppages, such as are common
at the commencement of a journey, and darkness having set in, the three
monkeys which I wished to take with me, by their noise and cries,
frightened the camels so much that they started off at a gallop,
breaking several things, and amongst others a strong musket. I saw,
therefore, that nothing was to be done but to let loose these malicious
little creatures, which, instead of remaining quiet, continually amused
themselves with loosening all the ropes with which the luggage was tied
on the backs of the animals. Having encamped this night at a late hour,
we reached, the following morning, the town of Bárruwa, and remained
here the whole day, in order to provide ourselves with the dried fish
which is here prepared in large quantities, and which constitutes the
most useful article for procuring the necessary supplies in the Tebu
country. The Dáza, or Búlgudá, who were to join us on the march, had
been encamped in this spot since the previous day. From here we pursued
our road to Ngégimi; but the aspect of the country had greatly changed
since I last traversed it on my return from Kánem, the whole of the road
which I had at that time followed being now covered with water, the
great inundation of the Tsád not having yet retired within its ordinary
boundaries. The whole shore seemed to have given way and sunk a few
feet. Besides this changed aspect of the country, several hamlets of
Kánembú cattle-breeders, such as represented in the accompanying
woodcut, caused great relief and animation.
[Illustration]
It was also interesting to observe the Búdduma, the pirate inhabitants
of the islands of the lagune, busily employed in their peculiar
occupation of obtaining salt from the ashes of the “siwák,” or the
_Capparis sodata_. Having rested during the hot hours of the day, we
took up our quarters in the evening just beyond a temporary hamlet of
these islanders; for although watchfulness, even here, was very
necessary in order to guard against any thievish attempt, yet, in
general, the Búdduma seem to be on good terms with the Tebu, with whom
they appear to have stood in intimate political connection from ancient
times.
[Sidenote: Tuesday, May 22nd.]
At the distance of only a mile from our encampment we passed, close on
our left, the site of Wúdi, enlivened by a few date-palms, the whole
open grassy plain to the right, over which our former road to Kánem had
lain, being enveloped in a wider or narrower strip of water. Having
halted again, at the beginning of the hot hours, in a well-wooded tract,
we observed in the afternoon a herd of elephants, which passed the heat
of the day comfortably in the midst of the water, and among the number a
female with her young. Further on, we were met by a troop of five
buffaloes, an animal which, during my former journey, I had not observed
near the lake.
Thus we reached the new village of Ngégimi, which was built on the slope
of the hills, the former town having been entirely swept away by the
inundation. Here we remained the forenoon of the following day; the
encampment being enlivened by a great number of women from the village,
offering for sale fish, in a fresh and dried state, besides a few fowls,
milk, and “témmari,” the seeds of the cotton plant. But with the
exception of a few beads for adorning their own sable persons, they were
scarcely willing to receive anything besides corn. I was glad to see,
instead of the ugly Bórnu females, these more symmetrical figures of the
Kánembú ladies, the glossy blackness of whose skin was agreeably
relieved by their white teeth as well as by their beads of the same
colour. Our friends, the Dáza, who, five weeks previously had been
driven back by the Tawárek, had recovered here their luggage, which on
that occasion they had hastily deposited with the villagers, when making
an attempt to cross the desert. They were here to separate from us for a
time, as, for some reason or other, they wanted to pursue a more
westerly track, leading by the Bír el Hammám, or Metémmi, which is
mentioned by the former expedition, while our friend Kólo was bent upon
keeping nearer the shores of the lagune, by way of Kíbbo.
After a short conversation with the chief of the place, the May-
Ngégimibe, we set out in the afternoon, and proceeding at a slow rate,
as the camels were very heavily laden, we passed, after a march of about
eight miles, along a large open creek of the lagune; and, having met
some solitary travellers coming from Kánem, encamped, about eight in the
evening, on rather uneven ground, and kept alternate watch during the
night.
[Sidenote: Thursday, May 24th.]
Starting at a very early hour, we soon ascended hilly ground; but, after
we had proceeded some miles, were greatly frightened by the sight of
people on our right, when we three horsemen pursued them till we had
driven them to the border of the lake. For this whole tract is so very
unsafe, that a traveller may feel certain that the few people whom he
meets on the road, unless they bear distinctly the character of
travellers like himself, will betray him to some predatory band. Having
proceeded about nine miles, we halted near an outlying creek of the
lake, the water of which was fresh, although most of these creeks
contain brackish water. When we continued our march in the afternoon, we
passed another creek, or rather a separate lake, and, winding along a
narrow path made by the elephants, which are here very numerous,
reached, after a march of a little more than ten miles, the leafy vale,
or “hénderi,” of Kíbbo, and encamped on the opposite margin. This
locality is interesting, as constituting, apparently, the northern limit
of the white ant. We, however, were prevented by the darkness from
making use of the well, as these vales are full of wild beasts, and we
were therefore obliged to remain here the forenoon of the following
day,—a circumstance which was not displeasing to me, as I did not feel
at all well, and was obliged to have recourse to my favourite remedy of
tamarind-water. We pursued our march before the sun had attained its
greatest power; but met with frequent stoppages, the slaves of our Tebu
companions, who were heavily laden and suffering from the effects of the
water, being scarcely able to keep up; a big fellow even laid down never
to rise again. Indeed it would seem as if the Tebu treated their slaves
more cruelly than even the Arabs, making them carry all sorts of
articles, especially their favourite dried fish.
After a march of not more than twelve miles, we halted some distance to
the east of the well of Kufé, and were greatly excited in consequence of
the approach of our fellow-travellers the Dáza, whom, at the moment, we
did not at first recognise. This locality was also regarded so unsafe
for a small caravan, that we started again soon after midnight, and
halted after a march of about fifteen miles, when we met a courier
coming from Kawár with the important news that Hassan Bashá, the
governor of Fezzán, who had been suffering from severe illness for
several years, had at length succumbed; and that the Éfedé, that
turbulent tribe on the northern frontier of Ásben, which had caused us
such an immense deal of trouble in the first part of our expedition, had
undertaken a foray to Tibésti,—a piece of news which influenced our own
proceedings very considerably, as we were thus exposed to the especial
danger of falling in with this predatory band, besides the danger which
in general attaches to the passage through this extensive desert tract,
which extends from Negroland to the cultivated zone of North Africa. It
was this circumstance, together with the great heat of the mid-day hours
at this hottest part of the year, which obliged us, without the least
regard to our own comfort, to travel the greater part of the night; so
that I was unable to rectify and complete, in general, the observations
of the former expedition, the route of which, being entirely changed by
the new astronomical data obtained by Mr. Vogel, would be liable to some
little rectification throughout.
Having rested during the hot hours of the day, we pursued our march
about two o’clock in the afternoon, when, after a stretch of about two
miles, we entered a fine hilly district, well adapted for pasture-
grounds for camels and sheep, but untenanted in the present deserted
state of the country. A mile and a half further on, we passed the well
of Mul, which was at present dry, and then winding along the fine
valley, were detained a long time by the loss of another camel. Having
then encamped, after a march altogether of about ten miles, we started
again, an hour after midnight, and after travelling nearly thirteen
miles, reached the well of Únghurutín, situated in a hollow surrounded
with fine vegetation, and affording that most excellent fodder for
camels, the “hád;” besides which there was a great deal of “retem,” or
broom.
[Sidenote: Monday, May 28th.]
Having spent the Sunday in Únghurutín quietly, and indulging in some
little repose, we started a little after midnight, and did not encamp
till after a march of about fifteen miles. It was interesting to
observe, when the day began to dawn, that all along this region a
considerable quantity of rain had fallen, in consequence of which “hád”
and “sebód” covered the ground, although we were extremely glad to
escape from that great annoyance to travellers, the feathery bristle, or
“ngíbbi.” Another twelve miles in the afternoon, through a more open
country, broken in the earlier part by a few specimens of the tree
“símsim,” brought us to the well Bedwáram, or Bélkashi-fárri, where we
encamped at the foot of the eastern eminence, choosing our ground with
great care, as we were to recruit here our strength by a longer stay,
the well being at present frequented by a number of that section of the
Gunda tribe of Tebu, which is called “Wándalá,” or “Aussa.” For in
general the well is by no means a safe retreat, and it seems to have
been at this well, or in the neighbourhood, that Corporal Macguire was
slain last year, when returning home, after the report of the death of
his chief, Mr. Vogel.
We had great trouble in opening the wells; for we needed a large
provision of water, as, besides filling our skins, we had here to water
all our camels. Only one of the wells was open at the time, and
contained very little water. It is easily to be understood in what a
perilous position a small caravan would be, if attacked under such
circumstances by a gang of highway robbers, and I felt particularly
obliged to Sheikh ʿOmár for having afforded me the protection of the
salt merchants, the Dáza, who were busy the whole day long in digging
out the wells. I was glad to find that the temporary inhabitants of the
place behaved quietly and decently, and even brought us some camels’
milk, which they bartered for small looking-glasses.
Having remained here also the 30th, we started in the afternoon of the
last of May, and, after a good stretch of nearly twenty miles, encamped.
We set out again after about four hours’ rest, when having proceeded
some six miles, we entered the open sandy waste, just beyond a fine
group of símsim trees, and halted again, during the heat of the day,
after a march of about six miles more. I here enjoyed again the wide
expanse of the open desert, which, notwithstanding its monotony, has
something very grand about it, and is well adapted to impress the human
mind with the consciousness of its own littleness, although, at the
present season, it presented itself in its most awful character, owing
to the intense heat which prevailed.
Having a tedious march before us through the dreary desert of Tintúmma,
we started for a long wearisome night’s march, some time before the heat
had attained its highest degree, only one hour after noon, but probably
we should have acted wiser to have waited till the heat was past, as the
poor slaves of my fellow-travellers were knocked up before the heat came
on. Only a short rest of forty minutes was granted, at eight o’clock in
the evening, for a cold supper of guinea-corn, when the caravan started
again to continue its night-march over this unbounded sandy waste; but
I, as well as my chief servant, being on horseback, I found myself at
liberty to remain some time behind, indulging in the luxury of a cup of
coffee. I remained however almost too long; and if it had not been that,
contrary to my orders, which were to the effect to spare the powder as
much as possible, my servants kept firing their pistols off at random,
in order to cheer themselves and the poor slaves, I should have had some
difficulty in following the caravan. Cheered by the firing, and perhaps
impressed with the awful character of the country which we were
traversing at such an hour, the slaves, forgetful of their over-fatigue,
kept up an uninterrupted song, the sounds of which fell occasionally
upon my ears, as I followed them at a great distance. But under the
effects of this excitement, and in the cool of the evening, they marched
at such a rate, that I did not overtake them till long after midnight,
when freemen and slaves began to feel exhausted, and would gladly have
lagged behind; and I had to urge on several of these unfortunates, and
prevent them from staying behind, and falling a sacrifice to thirst and
fatigue. One of my servants was not to be seen. In fact this desert is
famous for people well accustomed to it losing their way, and the white
sand, extending to a boundless distance, is so confounding, that people
often miss their direction entirely. But the fatigue of this night’s
march was very great indeed, and when the day dawned, I gladly availed
myself of the opportunity afforded by a little herbage of giving a
slight feed to my exhausted horse to obtain a few minutes’ repose.
Pursuing then our dreary march, while a heavy wind rose, which by
raising the dust made the desert look still more gloomy, we gradually
discovered the rocky mountains of Ágadem ahead of us, but did not enter
the peculiar valley formation till a quarter past seven o’clock. Here we
chose our camping-ground in a corner surrounded by the “siwák,” which
form quite a little plantation, and occasionally attract temporary
settlers, especially of the tribe called Bolodúwa, or Ám-wadébe.
However, the sand wind made our stay here very cheerless, which was
increased by the circumstance of the ground being full of camel lice,
this being the usual camping-ground. The water of the well was clean and
excellent, but not very plentiful, so that we had to take our supply for
the road before us from a more northerly well. The servant who was
missing not having been found, we waited anxiously for the arrival of
the Dáza in the afternoon, when he made his appearance in their company.
They had fortunately seen him at a great distance, when he had
completely lost his way, and was wandering southward. I made a present
to the man who had brought him back. We remained here the following day,
and besides the small luxury of the wild fruit of the siwák, I was glad
to be able to buy a vessel of butter from our friends the salt-traders,
as my store of this article was nearly consumed.
[Sidenote: Monday, June 4th.]
The poor slaves of our companions were so totally exhausted by the
fatigue of the journey, that they would have preferred anything to a
continuance of such suffering, and when we started at a very early hour,
a poor female slave tried to make her escape, by hiding herself in the
bushes, but, she was soon found out, and received a severe flogging for
her pains.
Proceeding along a very peculiar basin of natron, at the foot of the
rocky slope, we reached after a march of about four miles the northern
well, situated in an open pleasant landscape, the mountains on the east
side receding in the distance. We remained here this day and the
following forenoon, keeping back the Dáza, who were anxious to pursue
their journey, for animals as well as men stood in need of some repose,
in order to enable them to traverse the long desert tract which
separated us from the Tebu country.
[Sidenote: June 5th.]
Just about noon, as we were packing ready to start, a thunder-storm
gathered on the chain towards the east, and a few drops of rain fell
while we were setting out. Having then kept along the valley for about
three miles, we ascended the higher ground with an easterly direction,
and obtained a sight of the eastern slope of the chain which borders the
valley, which, although not so high on this side as towards the west,
seemed yet to have an elevation of about 300 feet. About three o’clock
we had again a slight shower of rain. The whole of Ágadem, as I here
became aware, forms a sort of wide extensive hollow, bordered on the
eastern side by this rocky chain, and towards the west at the distance
of about three miles, as well as towards the north by sandy downs. The
higher level itself, over which our track lay, was broken by
considerable depressions, running east and west, and forming such steep
slopes, that Clapperton’s expression of high sand hills, which he had
here to cross seems well justified; and we ourselves took up our
encampment after a march of a little more than eleven miles in a hollow
of this description, bordered by high sand hills towards the west.
However, our halt was very short, and soon after midnight we pursued our
march, the desert now becoming more level, and therefore allowing a
steady progress by night. Pursuing our march with alacrity, we encamped
after a stretch of about sixteen miles in a spot which was full of those
remarkable crystallized tubes which are called “bargom-chídibe,” by the
Kanúri, and “kauchin-kassa,” by the Háusa people; and the character of
which has been explained in such various ways, some supposing them to be
the effect of lightning, while others fancy them to be the covered walks
with which the white ant had surrounded stalks of negro corn. Pursuing
from here our march, a little before two in the afternoon we entered a
sandy waste, which well deserved to be compared to the wide expanse of
the ocean, although even here small rocky ridges protruded in some
places; and after a march of about ten miles, we ourselves encamped
under the protection of such a ridge.
[Sidenote: Thursday, June 7th.]
Starting again from here at a very early hour in the night, we reached
after a march of about six miles the well of Díbbela, the romantic
character of which, with its high sand hills, from which black rocky
masses towered forth, together with its dúm-palms, struck me not a
little. But the water is abominable, being impregnated with an immense
quantity of natron; and it was here that Mr. Henry Warrington, who had
accompanied Mr. Vogel to Kúkawa, succumbed to the dysentery with which
he had been seized on the road, the bad quality of the water having
probably brought the disorder to a crisis. It was, moreover, a very hot
day, although not hotter than usual, the thermometer at two o’clock
indicating 109° in the best shade I could find; and the masses of sand
all around were quite bewitching and bewildering. Starting again in the
afternoon as soon as the heat had reached its greatest intensity, we
ascended the sandy downs with a considerable westerly deviation, leaving
just beyond this hollow another one, with some talha trees, and then
keeping over the sandy level with a ridge of the same character, and
passing after a march of about five miles a great quantity of kajíji,
till after a good stretch of altogether seventeen miles, we encamped on
hard sandy ground. On this tedious journey, I always felt greatly
delighted on our arrival at the camping-ground, to stretch myself at
full length on the clean sand, the softness of which makes one feel in
no want of a couch.
[Sidenote: June 8th.]
Having encamped at a rather late hour, we did not start so early as
usual, and halted after a march of about eight miles on a ground almost
entirely destitute of herbage, but what seemed very remarkable, soaked
by the rain of the previous day, and affording another and still
stronger proof of the incorrectness of the opinion which had hitherto
been entertained of this whole tract never being fertilized by the
rains. The soil also was full of the footprints of the “bagr-el-wáhesh,”
_Antelope bubalis_, which being pursued by the sportsmen of Ágadem and
Díbbela, had evidently sought a refuge in this region.
Having from hence made a stretch of about ten miles in the afternoon,
and halted for nearly four hours at sunset, we started again for a
wearisome night’s march, deviating very considerably from our former
track; and after a march of a little more than eighteen miles, the
latter part over a difficult range of sand hills, we reached in the
morning the well of Zaw-kurá in a dreadfully fatigued state, and with
the loss of four camels; but it was cheering to find that the locality—a
vale richly adorned with siwák, or _Capparis sodata_, afforded some
relief not only to the body but even to the mind. We here met with a
small caravan of Tebu, natives of the very ancient village of Ágherim or
Ághram, the place of which I have spoken on a former occasion[54], and
which lies three days north-west from here by way of Yawi. Being on
their road to Bórnu, they were anxious to exchange their camels for
mine, the latter being accustomed to the climate of Bórnu whither they
were going. Such an exchange is certainly advisable to travellers
proceeding in either direction, in the event of the animals of each
party being equally good; but, on the one hand, I wanted too badly the
few camels which had withstood the fatigue, and, on the other, those of
these people were too poor to allow me to accept their offer; and in
consequence, they had to load the five horses which they had with them
with water-skins. These people gave us the important information that
the ghazzia of the Tawárek had returned from Tibésti, having made only a
small booty of forty camels and thirty slaves, on account of the Tebu
having been on their guard, although they threatened to return at some
future period. We remained here the following day, enjoying the repose
of which we stood so much in need. A strong wind had been blowing all
night; but the heat, at two o’clock in the afternoon, reached its usual
elevation of 108° in the best shade.
[Sidenote: Monday, June 11th.]
We started again in the afternoon, winding round the south-eastern edge
of the considerable mountain group to which the vale is indebted for its
existence, and having on our right sandy downs. Just at the spot where
we left the small oasis, known to the traders of the desert as Zaw-
kanwa, on our left, we fell in with the footsteps of a small party,
when, supposing them to be marauders, we followed them up for awhile,
till we had convinced ourselves that they were people in search of a
runaway slave. Pursuing then our march altogether about sixteen miles,
we halted at nine o’clock in the evening; but started again at midnight,
and after a march of fourteen miles, reached Muskátenu, the southernmost
limit of the oasis of Kawár, although nothing but an inconsiderable
shallow depression, full of marl and alum.
Although the heat was greater than usual, the thermometer indicating as
much as 110°, we started with great alacrity in the afternoon, as we
were now approaching the seats of Tebu power and civilization in the
heart of the desert, where nature has provided this little fertile spot,
in order to facilitate intercourse between distant nations. However,
several sandy ridges opposed themselves to our progress before we
reached the real beginning of the valley, at the western foot of a large
and broad-topped rocky mound; but the sand was not so deep as I had been
led by the description of other people to expect. Here the scenery
became highly interesting, the verdant ground—where small patches of the
grass called “ghedeb” and vegetables were sown, surrounded by slight
fences of palm-bushes—being overtopped by handsome groups of palm-trees;
and cheered as I felt by this spectacle, after the dreary march which we
had made, I could not grudge my people a few shots of powder. But while
our friends the Dáza salt-traders encamped at the very thickest grove,
where the dilapidated town of Bilma is situated, we ourselves entered a
dreary salt-pan, and encamped about a mile further on, near a miserable
little village called Kalála, without the ornament or shade of a single
tree. Moreover, the ground was so hard, that it was only with the
greatest difficulty that we were able to pitch the tent; and having no
wood wherewith to cook a supper, a small hospitable gift from our friend
Kólo, consisting first in a dish of fresh dates, and afterwards in a
mess of cooked pudding, proved very acceptable. The miserable hamlet,
besides a few hovels, scarcely to be distinguished from the ground,
contained only the ruins of a mosque, which had been turned into a
magazine for salt.
Our stay here became the more disagreeable, as towards the morning of
the following day, a heavy gale arose, against which this open tract
offered not the slightest protection; but I amused myself by paying a
visit to the salt-pits, in the high mounds of rubbish, a few hundred
yards to the east of our encampment. I was highly interested in the very
peculiar character which they presented, the pits forming small
quadrangular basins, of about four or five yards in diameter, deeply cut
into the rock, where all the saltish substance contained in the ground
collects, and is thence obtained, by pouring this water, impregnated
with salt, into moulds of clay of the shape which I have described in my
notice of the salt trade[55], in that part of my journey where I was
myself travelling in the company of the salt traders of Ásben. The salt,
filtering through the sides of the mound, had all the appearance of long
icicles. But at present only a small quantity of prepared salt was lying
here, the season for the Kél-owí to carry it away being some months
later, when this tract must present a very different aspect, and exhibit
a considerable degree of activity; and it would have been highly
interesting if Mr. Overweg had been able to visit the place at such a
season, as he had intended.
It was also a circumstance of considerable interest, that about two
o’clock in the afternoon, while the thermometer indicated 107° 3′ in the
best shade I could find, we had a slight shower, although this whole
region has been set down as an entirely rainless zone. My camels being
greatly reduced, and several of them of little value, I exchanged the
two worst among them for one belonging to the Dáza, our former fellow-
travellers, who being bent upon staying here a few days, before they
undertook their home journey to Bórnu, were thus enabled to wait until
the animals had recruited their strength.
[Sidenote: June 14th.]
At an early hour in the morning, long before the dawn of day, we
continued our journey northward along the Wádi Kawár, as it is called by
the Arabs, or the Héneri-tegé, valley of the Tegé or Tedá, as it is
called by the natives, having the steep rocky cliffs, which at times
formed picturesque platforms, at about three miles distance on our
right. Meanwhile the country became beautifully wooded at the dawn of
the day, and numerous travellers attested a certain degree of industry
in this curious abode of men in the heart of the desert. After a march
of about twelve miles, where the valley became contracted by a lower
rocky ridge crossing it, we encamped at the side of a palm-grove, with a
number of draw-wells, or “kháttatír,” where every kind of vegetable
might be easily raised. The ground produced “aghúl,” and “molukhía,” or
_Corchorus olitorius_, and was surrounded by high sandy downs, while at
some distance eastward a village is situated, of the name of Éggir.
Having halted here for about five hours, we pursued our journey, the
strip of trees closely approaching the rocky cliff, and after a march of
three miles, left on our right the village Ém-i-máddama, and further on,
that called Shemídderu, lying partly at the foot, partly on the slope of
the rocky cliffs on our right. Having then left a small isolated grove
of date trees on the same side, we reached the beginning of the
plantation of Dírki; and traversing the grove where the fruit was just
ripening, we approached the dilapidated wall of the town, which
presented a very poor spectacle, and then kept between it and the
offensive salt-pool on our right, and encamped on the north side. This
town, which, notwithstanding its insignificance, has a name all over the
desert, was of some importance to me, from the fact of its containing
the only blacksmith in the whole of this oasis, whom I wanted to prepare
for me a double set of strong shoes for each of my horses, as we had a
very stony tract to traverse beyond this oasis. He promised to make them
and to bring them up to us at Áshenúmma, but he did not keep his word,
and thus was the cause of my losing one of my horses in that difficult
tract. Having passed the villages of Tegimámi and Elíji, we reached the
town of Áshenúmma, the residence of the chief of these Tebu, situated on
a lower terrace formed by a gentle slope at the foot of the steep
cliffs, and encamped in the bottom of the valley near an isolated group
of sandstone rock, round which the moisture collects in large hollows,
scarcely a foot below the surface of the gravel. All around, a rather
thin grove of date trees spreads out; further westward, there are the
two salt lakes mentioned by the members of the former expedition.
In the afternoon, I went into the town, to pay my respects to the chief
whose name is Mai-Bákr. The place, which seems to have attracted the
notice of Arab geographers from an early date, consists of about 120
cottages, built with rough stones, and scattered about on the slope,
besides a few yards erected with palm branches. The cottages are very
low, and covered in with the stems and leaves of the palm tree. A
solitary conical hut, like those of Sudan, was likewise to be seen. One
of the stone houses exhibited a greater degree of industry by its
whitewashing, but the residence of the chief was not distinguished in
any way. The latter, who bears the title of Maina, was a man of advanced
age and of respectable behaviour. At the time of our entrance he was
squatted on fresh white sand in front of his “diggel,” placed in the
ante-chamber or segífa. He received my present (which consisted of a
black tobe, two túrkedís, and a harám, worth altogether about four
Spanish dollars) kindly, and expressed his hope that I might get safely
over the tract before me, if I did not lose any time by a longer delay.
Meanwhile a Tebu merchant who was present gave me the very doubtful
information that the people of Tawát paid to the French an annual
tribute of 60,000 dollars. The inhabitants of Áshenúmma and of the
neighbouring places, are very differently situated from those of Dírki
and Bilma, for the latter on account of their being the medium of
communication in the salt trade, are respected by the Tawárek, for whom
they prepare that article, and who, in consequence, do not plunder them
even when they meet them in the desert. Nay, they even protect them, as
I have described in the former part of my journey, so that merchants
from Dírki and Bilma were proceeding to Háusa by way of Ásben. The
inhabitants of the other places, on the contrary, such as Áshenúmma, are
exposed to all sorts of oppression from the former, and even run the
risk of being slain by them when met alone. With regard to the Tebu in
general, I have already spoken repeatedly about their intimate
connection with the Kanúri race, and have enumerated the names of the
sections of their tribe, so far as I have become acquainted with them,
and I shall say more on the subject of their language in a preface to my
vocabularies. It was a remarkable fact, but easily to be explained, that
the greatest heat which I experienced in the desert was in this valley,
the thermometer at two o’clock in the afternoon rising daily to between
110° and 112°.
We remained here the following day, when I enjoyed the scenery of the
locality extremely, and made a sketch of it, which is represented in the
plate opposite. I also desired Corporal Church, who, as I have stated
above, was in my company, and who felt assured that Captain Clapperton
had indicated the mountain chain on the west by mistake, to ascend the
slope of the chain above Áshenúmma, in order to convince himself that
that meritorious traveller had not been misled in such a strange manner.
With the aid of my small telescope, he discovered in the far distance to
the west, a chain bordering the valley in that direction. This breadth
of the valley is even indicated by the distance intervening between
Ágherim and Fáshi on the one side, and Bilma and Dírki on the other.
[Illustration: Drawn by J. M. Bernatz, from a Sketch by Dr. Barth.
M. & N. Hanhart, lith. et impt.
ASHENÚMMA.
June 15th. 1855.]
It was the holiday of the ʿAíd el fotr, and the inhabitants of the
little town celebrated the day by a religious procession, in which there
figured even as many as ten horses, and a few rounds of powder were
fired. The petty chief also sent me a holiday dish, consisting of a sort
of maccaroni made of millet, with a porridge of beans. It is a very
remarkable circumstance, and one that must not be forgotten by any
traveller who pursues this road, that the inhabitants of the Tebu
country esteem nothing more highly, nay, scarcely value anything at all,
except dried fish, the stinking “búni,” and that he may starve with all
sorts of treasures in his bags, unless he be possessed of this article.
I myself was even obliged to buy the grass or ghedeb (of which I stood
in need for my camels) with dried fish, and I felt sorry that I had not
laid in a greater supply of this article in Bárruwa.
[Sidenote: Monday, June 17th.]
Before setting out, I thought it prudent to pay another visit and bid
farewell formally to May-Bákr, as I was anxious, unprotected as I was,
to secure my rear. I then followed my camels, and having crossed two
defiles, formed by projecting cliffs, which interrupt the valley,
reached after a march of seven miles the town of Anikímma, situated at
the side of an isolated promontory projecting from the cliffs, which
form here a sort of wide recess, and encamped at the border of the palm
grove, when I immediately received some hospitable treatment from my
friend Kólo, who was a native of this place. This is the modern road
which is taken at the present time, the town of Kisbi or rather Gézibi,
which lies on the western side of the valley, and along which the former
mission passed, being at present deserted. This road led in former times
by Kisbi to Azanéres. But although we were treated in a friendly manner
in this place, I did not like to lose any time, but was anxious to
proceed at once to Ánay, the northernmost town in the valley of Kawár,
in order to prepare myself there, without the least delay, for that
second great station of my desert journey which I had to traverse quite
by myself, as my friend Kólo was to stay behind, and was not going to
undertake the journey for a month or so. I recommended to him my freed
slave ʿOthmán, who had remained behind, as he was suffering from the
effects of the guinea-worm. Kólo, however, accompanied me in the
afternoon for a few hundred yards, together with a Tebu from Tibésti, of
the name of Maina Dadakóre, who had recently been plundered of all his
property by the Tawárek. The distance from Anikímma to Ánay is not very
great, about two miles and a half. The site of Ánay is very peculiar, as
may be seen from the description given by the former expedition[56], who
were greatly struck by its singular appearance, although the view which
they have given of the locality is far from being correct. The first
thing which I had to do here was, to endeavour by means of dollars,
cloves, and the remnant of dried fish which I still had left, to procure
as large a supply of ghedeb as possible, in order to carry my camels
through this trying journey, as my only safety with my small band of
people consisted in the greatest speed. It was very unlucky for me that
the blacksmith of Dirki broke his word in not bringing up the shoes for
my horses, a circumstance which would have been productive of the most
serious consequences, if I had been attacked on the road, as both my
horses became lame.
[Sidenote: Tuesday, June 18th.]
Having prepared everything in the forenoon, we set out on our lonely and
dangerous journey with a fervent prayer, and after a march of a little
less than two miles emerged from the valley, or hénderi, through a rocky
defile. We then gradually ascended the higher level of the desert plain,
and having made a stretch of about sixteen miles, we encamped. Having
kept strict watch, as it was not improbable that some people might have
followed us, we started again at an early hour, long before the dawn of
day, and after a march of about thirteen miles reached Íggeba (Denham’s
Ikbar), a shallow depression at the western foot of a mountain, clothed
with some herbage and adorned with a rich profusion of dúm-palms. The
well here afforded a supply of the most delicious water. However, the
locality was too unsafe for our small troop to make here a long stay, it
being frequently visited by predatory expeditions. We therefore thought
it prudent to start again in the afternoon along the western road, by
way of Síggedim, which has been laid down very erroneously by the former
expedition, they probably not having taken the accurate distances and
directions of this route, as they relied upon the direct track, which
they had traced with accuracy. This road is called “Nefása seghíra,”
from a defile, or “thníye,” which we crossed about two miles and a half
from our starting-point. About ten miles beyond we encamped, and reached
the next morning, after a march of ten miles more, over a beautiful
gravelly flat, and crossing the track of a small caravan of asses coming
from Brábu, the beginning of the oasis of Síggedim, stretching out at
the western foot of a considerable mountain group, the direction of
which is from east to west, and well wooded with dúm-palms, date trees,
and with gerredh, or _Mimosa Nilotica_. The ground, which is richly
overgrown with sebót, in several places shows an incrustation of salt.
We halted, for the mid-day hours, a little more than a mile further on,
near the well, as we could not afford to make any long stay here. The
place was at present quite deserted, but I was told that about a month
later in the season people occasionally take up their temporary
residence here, and a few isolated stone dwellings on a projecting
cliff, testified to the occasional presence of settlers.
From hence we reached, in an afternoon’s and a long morning’s march, of
altogether nearly thirty-four miles, the shallow vale of Jeháya
(Denham’s Izhya) or Yát. We were in a sad state, as, besides being
exhausted by fatigue, we were almost totally blinded by the glare of the
sand in the heat of the day. A smaller strip of vegetation on the west
side of the rocky eminences which dotted this country, had already some
time previously led us to hope that we had reached the end of our march;
but when at length we had gained the spot, we found the vale, with its
rich growth of herbage, very refreshing, and men as well as animals had
an opportunity of recruiting their strength a little.
[Sidenote: June 22nd.]
The horse which the Sheikh had given me being quite lame, I wanted to
mount the only one of the camels which seemed strong enough to carry
such a burden in addition to its load, but it refused to rise with me,
and I was thus obliged to mount the donkey-like nag which the sultan of
Sókoto had given me, my servant going on foot. It is certainly very
difficult to carry horses through this frightful desert with limited
means, but it is of the utmost importance for a small party to have a
horse or two with them, in order to scour the country to see whether all
be right, and to make a spirited attack or to pursue the robbers in case
of a theft having been committed.
Having advanced in the course of the evening a little more than eighteen
miles, we traversed early the next morning a narrow defile enclosed
between rocky heights on both sides, in a very stony tract of country,
and halted, after a march of about twelve miles, at a little distance
from the mountain group Tíggera-n-dúmma, where the boundary is formed
between Fezzán and the independent Tebu country, by a valley clothed
with a good profusion of herbage and a few talha trees just in flower.
From here we reached, after a march of sixteen miles more, the well of
Máfaras, the southernmost well of Fezzán, in such a state of exhaustion,
that we felt induced, notwithstanding the danger from the Éfadaye, to
allow ourselves and the animals a day and a half’s repose; I myself
being particularly in want of a little rest, as I had been suffering a
great deal from rheumatism for the last few days. In addition to this
the well contained so little water that it required an enormous time to
water the animals and to fill our skins. The vale was pleasantly adorned
with a good number of fine talha trees, and there was even one isolated
dúm-palm, while of another one nothing but the trunk was remaining.
Although we had advanced so much towards the north, we did not yet feel
the slightest decrease in the temperature, and the thermometer all this
time, at two o’clock in the afternoon, constantly indicated 109°.
This is the southern well of the name of Máfaras, while the northern
spot of the same name, where Mr. Vogel made his astronomical
observation, is about nineteen miles further to the north. We did not
pass the latter till early in the morning of the 26th, when, stretching
over an open desert flat, a real mirror or “meraye,” the exhaustion of
our animals became fully apparent, so that just in the very place where
a small Tebu caravan, which had preceded us a few days, had left behind
one of their camels, we also were obliged to abandon the camel upon
whose strength we had hitherto placed our chief reliance.
About eleven miles beyond the northern well Máfaras, we halted during
the heat of the day in a spot entirely destitute of herbage, and made
another stretch of fifteen miles in the afternoon, leaving the well-
known mound of Fája, along which the road leads to Tibésti, at some
distance on our right. In order to recruit the strength of the camels,
we gave them a good supper of dates, ground nuts, and millet, so that
each of the poor animals, according to his habits and national taste,
could pick out what was most palatable to him.
[Sidenote: June 27th.]
A march of about thirteen miles brought us to the well “El Áhmar,” or
“Máddema,” in an open desert country, bounded on the west by a large
imposing mountain group, and distinguished by a great profusion of
kháreb, or kaye, the whole ground being overgrown with “handal,” or
colocynth, and strewed with bones. Here we passed an excessively hot
day, the thermometer indicating 114° at two o’clock in the afternoon in
the best shade I could find, and 105° at sunset, it remaining extremely
hot the whole night, till after midnight, when a heavy gale arose.
Nature here showed some animation, and beetles were in extraordinary
numbers; we also beheld here a herd of gazelles, but no beast of prey.
At a very early hour the following morning, we started with a good
supply of water, and after proceeding for about ten miles, reached a
valley tolerably well provided with talha-trees, and overgrown with dry
herbage. We were obliged to stay here the whole day, in order to give
the camels a feed, as they were reduced to the greatest extremity: we
had also to provide ourselves with wood and water. But although we
stayed here till the forenoon of the following day we had only proceeded
a few miles when we lost another of our camels, and thus were obliged to
halt earlier than we intended. In order to retrieve this loss, we
started before midnight, and marching the whole night, a distance of
about twenty-four miles, and making only a short halt during the hottest
part of the day, we encamped in the evening of the 30th, close to the
well “El Wár,” or “Temmi,” having entered the narrow-winding glen
leading into the heart of the mountain-mass itself, although caravans in
general encamp at its opening. We remained here the following morning,
when I found shelter from the sun in the cave where the water collects,
which is of a cool and pleasant character, a heavy gale which had sprung
up the previous evening continuing all the while. But we had no time to
tarry here, this being the worst and most fatiguing part of our journey.
Taking all things into consideration there is no reason to wonder how
Mr. Vogel made no observation during the whole of this journey,
comprising a tract of three degrees and a half.
Having filled our water-skins, and watered the animals, we pursued our
journey before noon, and made a stretch of about fifteen miles.
Starting, then, again at midnight, and marching twenty miles, only
halting about four hours at noon, we encamped at night, but halted only
for a couple of hours, after which we marched about fifteen miles, and
again halted for the heat of the day. On this march we passed a very
rugged passage, called “Thníye e’ seghíra,” where the rocks were rippled
in a very remarkable manner, like the water. Having been accustomed to
an intense degree of heat for some time, we felt it very cold this
morning at sunrise, the thermometer indicating 68°, which was certainly
a great difference, it having been 81° the preceding morning.
[Sidenote: July 3rd.]
Again we started, a little after midnight, and having passed, early in
the morning, with considerable difficulty and long delay, the rugged
sandy passage called “Thníye el kebíra,” we halted, after a march of
eight hours and a half, having accomplished only a distance of about
fifteen miles. I felt greatly exhausted, and I was the more sensible of
fatigue, as I had a long march before me, the well being still distant;
and after a most toilsome and wearisome stretch of more than eighteen
miles, with numerous delays, and several difficult passages over the
sandhills, we reached the well “Mésheru,” which is notorious on account
of the number of bones of the unfortunate slaves by which it is
surrounded. The water of this well, which is five fathoms in depth, is
generally considered of good quality, notwithstanding the remnant of
human bones which are constantly driven into it by the gale; but at
present it was rather dirty. The whole country around presents a very
remarkable spectacle, especially the tract closely bordering on the well
to the north, and which, in a rather maliciously witty manner, has been
called by the Arabs “Dendal Ghaladíma” (“the Promenade of the
Minister”). It would form a good study for a painter experienced in
water colours, although it would be impossible to express the features
in a pencil sketch.
But not even here were we enabled to grant ourselves the slightest
repose, only staying long enough to take in a sufficient supply of
water, and to slaughter one of our camels, which was totally unfit to
proceed. Having made this day about eighteen miles, we reached the
following day, after a moderate march of from nineteen to twenty miles,
the southernmost solitary date-grove of Fezzán. Here we were so
fortunate as to meet a small caravan of Tebu, comprising a few very
respectable men, who brought us the latest news from Murzuk, where I was
glad to hear that Mr. Frederick Warrington, the gentleman who had so
kindly escorted me out of Tripoli more than five years previously, was
awaiting me, and that the very governor who had been appointed to the
government of Fezzán during our first stay there, had a few days before
again been reinstalled in that office.
[Sidenote: July 6th.]
This was an important day in my journey, as having performed the most
dangerous part of this wearisome desert march, I reached Tegérri, or
Tejérri, the first outlying inhabited place of Fezzán. The village,
although very small in itself, with its towering walls, the view of
which burst suddenly upon us through the date-grove, made a most
pleasing impression, and I could not prevent my people from expressing
their delight in having successfully accomplished the by no means
contemptible feat, of traversing this desert tract with so small a band,
by firing a good number of shots. In consequence of this demonstration,
the whole population of the little town came out to salute and
congratulate me on having traversed this infested desert tract without
any accident. But that was the only advantage that we reaped from having
reached a place of settled habitation; and having taken up our
encampment on the north-western side of the kasr, among the date trees,
we had the greatest difficulty in procuring even the slightest luxury,
and I was glad when I was at length able to obtain a single fowl and a
few measures of dates. There was therefore no possibility of our staying
here and allowing the animals a little rest, but we were obliged to push
on without delay to the village of Madrúsa. But I had the greatest
difficulty in reaching that place in the evening of the 8th, having lost
another camel and one of my horses; and of the animals which remained to
me I was obliged to abandon in Madrúsa another, which I had to pay for
the hire of a couple of camels to carry my luggage to Múrzuk.
This was the native place of my servant El Gatróni, who had served me
for nearly five years, (with the exception of a year’s leave of absence,
which I granted him in order to see his wife and children,) with the
strictest fidelity, while his conduct had proved almost unexceptionable;
and of course he was delighted to see his family again. Besides a good
breakfast and a couple of fowls with which he treated me, he made me
also a present of a bunch of grapes, which caused me no little delight
as a most unusual treat. However, being anxious to get over this desert
tract, I started a little after noon the same day, and met at the
village of Bakhíl, about six miles beyond, a Tebu caravan, which was
accompanied by a courier from Kúkawa, who had found an excuse in the
state of the country to remain absent on his mission to Múrzuk nine
months, instead of having retraced his steps directly to his own
country. About four miles further on we reached Gatrón, consisting of
narrow groups lying closely together, and by the fringe of its date
grove contrasting very prettily with the sandy waste around.
Here also we were hospitably treated by the relatives of another
servant, who was glad to have reached his home; and we encamped the
following day at Dekír, where we had some trouble first in finding and
then in digging out the well, which was entirely filled up with sand. In
two very long days’ stretches from here, the first including a night’s
march, we reached the well, two miles and a half on this side of the
village Bedán, when we heard that Mr. Warrington was encamped five miles
beyond, in the village of Yesé.
[Sidenote: Saturday, July 13th.]
Having got ready at an early hour, we proceeded cheerfully through the
poor plantation, scattered thinly over a soil deeply impregnated with
salt, and fired a few shots on approaching the comfortable tent of my
friend. I could not but feel deeply affected when, after so long an
absence, I again found myself in friendly hands, and within the reach of
European comforts. Having moved on a little in the afternoon to a more
pleasant spot, we entered Múrzuk the following morning, and were most
honourably received by a great many of the inhabitants, including an
officer of the Bashá, who had come out a great distance to meet us.
Thus I had again reached this place, where, under ordinary
circumstances, all dangers and difficulties might be supposed to have
ceased. But such was not the case at the present time; for, in
consequence of the oppression of the Turkish government, a very serious
revolution had broken out among the more independent tribes of the
regency of Tripoli extending from the Jebel over the whole of Ghurián,
and spreading farther and farther, cutting off all intercourse and
making my retreat very difficult. The instigator of this revolution was
a chief of the name of Ghóma, who, having been made prisoner by the
Turks many years before, had, through the events of the Crimean war,
contrived to make his escape from confinement in Trebizond. This
unforeseen circumstance caused me a little longer delay in Múrzuk than I
should otherwise have allowed myself, as I was most anxious to proceed
on my journey; nevertheless I staid only six days.
Having some preparations to make for this last stage of my march, I had
thus full opportunity of becoming aware of the immense difference in the
prices of provisions between this outlying oasis of North Africa and
Negroland, especially Kúkawa, and for the little supply which I wanted
for my journey from here to Tripoli, I had to pay as much as 100
makhbúbs. Besides procuring here my necessary supplies for the road, my
chief business was in discharging some of my servants, and more
particularly Mohammed el Gatróni, whose fidelity I have mentioned
before. I added to the small remainder of his salary which I still owed
him, the stipulated present of fifty Spanish dollars, which I would
willingly have doubled if I had had the means, as he well deserved it;
for it is only with the most straightforward conduct and with a generous
reward that a European traveller will be able to make his way in these
regions.
As for encountering the dangers of the road, the arrangement of the
Bashá, that a party of soldiers whom he had discharged, and who were
returning home, should travel in my company, seemed rather of doubtful
effect; as such a company, while it afforded a little more security in
certain tracts, could not fail to turn against myself the disposition of
the native population in those districts where the revolt against the
Turkish government was a popular movement; I was obliged therefore to
leave it to circumstances to decide how I should make my way out of
these difficulties. The Bashá for some time thought that the only safe
course for me to pursue would be to turn my steps towards Ben-Gházi, in
order to avoid the revolted district altogether. But such a plan seemed
very objectionable, as well on account of the greater distance and
expense of this road, as with regard to the disposition of the Arabs of
that region, who, if the revolution should prove successful, would
certainly not lose a moment in following the example of their brethren.
[Sidenote: July 20th.]
I left the town of Múrzuk in the afternoon and encamped in the
plantation, and the next day moved on a short distance towards Sheggwa,
where Mr. Warrington took leave of me. Halting then for the greater part
of the following day near the village of Delém, and making a good
stretch in the evening and the early part of the morning, we reached
Ghodwa, with its pretty plantation and its many remains of former well-
being. Starting again in the afternoon, and making a long stretch during
the night, we encamped in the evening of the following day at the border
of the plantation of Sebha, some twenty years ago the residence of the
chief of the Welád Slímán. Here we staid the following day in order to
obtain some rest. The heat all this time was very considerable, and the
thermometer at two o’clock in the afternoon, on an average, indicated
from 110° to 112°.
[Sidenote: July 26th.]
A march of from eighteen to nineteen miles brought us from Sebha to the
small town of Temáhint, and we encamped a little beyond the well, where
a numerous herd of camels, belonging to a camp of Arabs, was being
watered. I was greatly pestered during my halt by a number of Welád
Slímán, who were anxious for information with regard to their relations
in Kánem, and greedy for some presents.
Making a short halt in the evening, and starting a little after
midnight, we encamped the following day near Zíghen. Here I had to hire
fresh camels in order to pursue my journey, and therefore did not set
out again till the afternoon of the following day, when, through the
barren desert tract by Óm el ʿabíd, and by a very rugged mountainous
passage, we reached the important town of Sókna in the morning of the
2nd August.
Here the difficulties of my journey, in consequence of the revolutionary
state of the province, increased, and, after a long consultation with
some friends to whom I had been recommended, the only possible way of
proceeding was found to be that of leaving the usual track by way of
Bónjem altogether, and taking an entirely different road by a series of
valleys lying further west, the road by Ben-Gházi also having been found
impracticable. Sókna, even at the present time, is a very interesting
place, as well on account of its mercantile activity and of its fine
plantations of date and other fruit trees, as owing to the peculiar
character of its inhabitants, who still retain a distinct idiom of the
Berber language[57]; but at the present moment, on account of the total
interruption of the communication with the coast, the price of
provisions was very high, and the natives scarcely knew what political
course to pursue. There was especially a merchant of the name of
Beshála, who showed me an extraordinary degree of kindness and
attention.
Having therefore waited until the arrival of the “rekás,” or courier, in
order to obtain the most recent news, and having in consequence of their
unfavourable tenor been induced to increase the wages of my camel
drivers, whom I had hired previously, I at length got off on the 12th of
August. Pursuing the track called Trík el Merhóma, which was never
before traversed by a European, and, passing by the wells El Hammám, El
Maráti, Ershidíye, and Gedafíye, and then by the narrow Wádí Ghirza (the
place once the great object of African research for Lieutenant now
Admiral Smyth), with its interesting ancient sepulchres in the form of
obelisks, we reached Wádí Zemzem on the 19th. Here there was a
considerable encampment of Arabs, and some of the ringleaders of the
revolution residing here at the time, I found myself in a serious
dilemma. But the English were too much respected by these tribes for
them to oppose my passage, although they told me plainly, that if they
suspected that the English were opposed to the revolution, they would
cut my throat, as well as that of any European traveller who might fall
into their hands. However, after some quiet explanations with them as to
what was most conducive to their own interests, and about the
probability of their succeeding in making themselves independent of the
Turkish sway; and after having promised a handsome present to one of the
more influential men among them, they allowed me to pass on. I had also
great difficulty in hiring some fresh camels, the safety of which I
guaranteed, to take me to Tripoli. I thus pursued my journey to Bení-
Ulíd with its deep valley overtowered by the ruins of many a middle-age
castle, and adorned by numbers of beautiful olive trees, besides being
enlivened by many small villages consisting of stone dwellings half in
decay. On approaching the place, I fell in with a messenger, sent very
kindly to meet me by Mr. Reade, Her Majesty’s Vice-Consul in Tripoli,
who, besides a few letters, brought me what was most gratifying to me in
my exhausted state, a bottle of wine, a luxury of which I had been
deprived for so many years.
I had some little trouble in this place, as there was residing here at
the time a brother of Ghóma, the rebel chief himself, who had sent an
express messenger on my account; and differences of interest between the
various chiefs of the place, caused me at the same time some
difficulties, though, in other respects, they facilitated my
proceedings. Altogether I was very glad when I had left this turbulent
little community behind me, which appeared to be the last difficulty
that opposed itself to my return home.
In the evening of the fourth day after leaving Bení-Ulíd, I reached the
little oasis of ʿAín Zára, the same place where I had stayed several
days preparatory to my setting out on my long African wanderings, and
was here most kindly received by Mr. Reade, who had come out of the town
with his tent, and provided with sundry articles of European comfort, to
receive me again at the threshold of civilization.
Having spent a cheerful evening in his company, I set out the following
morning on my last march on the African soil, in order to enter the town
of Tripoli, and although the impression made upon my mind by the rich
vegetation of the gardens which surround the town, after the long
journey through the desert waste, was very great, yet infinitely greater
was the effect produced upon me by the wide expanse of the sea, which,
in the bright sunshine of this intermediate zone, spread out with a tint
of the darkest blue. I felt so grateful to Providence for having again
reached in safety the border of this Mediterranean basin, the cradle of
European civilization, which from an early period had formed the object
of my earnest longings and most serious course of studies, that I would
fain have alighted from my horse on the sea beach, to offer up a prayer
of thanksgiving to the Almighty, who, with the most conspicuous mercy,
had led me through the many dangers which surrounded my path, both from
fanatical men and an unhealthy climate.
It was market day, and the open place intervening between the plantation
of the Meshíah and the town was full of life and bustle. The soldiers
who had recently arrived from Europe to quell the revolution, were drawn
up on the beach in order to make an impression on the natives, and I
observed a good many fine sturdy men among them. Amidst this busy scene,
in the most dazzling sunshine, with the open sea and the ships on my
right, I entered the snow-white walls of the town, and was most kindly
received by all my former friends.
Having stayed four days in Tripoli, I embarked in a Turkish steamer
which had brought the troops and was returning to Malta, and having made
only a short stay in that island, I again embarked in a steamer for
Marseilles, in order to reach England by the most direct route. Without
making any stay in Paris, I arrived in London on the 6th September, and
was most kindly received by Lord Palmerston as well as by Lord
Clarendon, who took the greatest interest in the remarkable success
which had accompanied my proceedings.
Thus I closed my long and exhausting career as an African explorer, of
which these volumes endeavour to incorporate the results. Having
previously gained a good deal of experience of African travelling during
an extensive journey through Barbary, I had embarked on this undertaking
as a volunteer, under the most unfavourable circumstances for myself.
The scale and the means of the mission seemed to be extremely limited;
and it was only in consequence of the success which accompanied our
proceedings, that a wider extent was given to the range and objects of
the expedition[58]; and after its original leader had succumbed in his
arduous task, instead of giving way to despair, I had continued in my
career amid great embarrassment, carrying on the exploration of
extensive regions almost without any means. And when the leadership of
the mission, in consequence of the confidence of Her Majesty’s
government, was intrusted to me, and I had been deprived of the only
European companion who remained with me, I resolved upon undertaking,
with a very limited supply of means, a journey to the far west, in order
to endeavour to reach Timbúktu, and to explore that part of the Niger
which, through the untimely fate of Mungo Park, had remained unknown to
the scientific world. In this enterprise I succeeded to my utmost
expectation, and not only made known the whole of that vast region,
which even to the Arab merchants in general had remained more unknown
than any other part of Africa[59], but I succeeded also in establishing
friendly relations with all the most powerful chiefs along the river up
to that mysterious city itself. The whole of this was achieved,
including the payment of the debts left by the former expedition, and
200_l._, which I contributed myself, with the sum of about 1600_l._ No
doubt, even in the track which I myself pursued I have left a good deal
for my successors in this career to improve upon; but I have the
satisfaction to feel that I have opened to the view of the scientific
public of Europe a most extensive tract of the secluded African world,
and not only made it tolerably known, but rendered the opening of a
regular intercourse between Europeans and those regions possible.
[Footnote 54: See Vol. II. p. 654.]
[Footnote 55: Vol. I. p. 504.]
[Footnote 56: Denham and Clapperton’s Travels, p. 17.]
[Footnote 57: Also in El Fok-ha, distant three days from Sókna, on the
road to Ben-Gházi, the same idiom is spoken.]
[Footnote 58: This greater success was especially due to the journey
which I undertook to the Sultan of Ágades, thus restoring confidence in
our little band which had been entirely shaken by great reverses.]
[Footnote 59: “It appears singular that the country immediately to the
eastward of Timbuctoo, as far as Kashna, should be more imperfectly
known to the Moorish traders, than the rest of Central
Africa.”—_Quarterly Review_, May, 1820, p. 234. Compare what Clapperton
says about the dangers of the road from Sókoto to Timbúktu. Sec. Exped.,
p. 235.]
APPENDIX.
[Illustration: DR. BARTH’S TRAVELS IN NORTH AND CENTRAL AFRICA Sheet No.
15.
MAP OF PART OF AFRICA (EASTERN SHEET) showing DR. BARTH’S ROUTES,
1850-1855 between and native itineraries collected by him.
Constructed and drawn by A. Petermann.
Engraved by E. Weller, _Duke Strt. Bloomsbury._
_London, Longman & Co._]
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.
_Leather worm_, túkemat.
_Beetle_, ákhshinshēr; _pl._ takhshínsharēn.
_Lice_, télik; _pl._ tilkīn.
_Camel lice_, teselúfet; _pl._ téselfīn.
_Caterpillar_, tázelit.
_Tail of horse, cow, camel, &c._, tedémbut.
_Hair on the front of horse_, täunshut.
_Mane_, azak.
_End of mane_, tul-azák.
_White spot on the front of horse_, tesénnit.
_Hoof_, éskar; _pl._ éskaren.
_Trot_, teréggit.
_Peculiar kind of trot_, tághala.
_Gallop_, asháwenk.
{ táhaja.
{
{ tikínkarēn.
_Various kinds of diseases of horses_, {
{ árashād.
{
{ tillík.
_Ulcer of horse, &c._, tefédit.
_Dry scab_, áshiyūt.
_El mebbár_, amsérarágh.
_Sudden death_, rárat.
_Place where the horses usually lie down_, ásabel-n-bal.
_Chest of camel_, tásgint.
_Horn of ox_, ésok; _pl._ ískawen.
_Hoofs of ox_, tínsawen.
_Udder_, tezé.
_Teat_, ifáffar.
_Footprint_, ésem; _pl._ ísmawen.
_Place of former cattle-pen_, adánda.
_Dead body_, makhsúlj. (_Arab._)
_Bill of bird_, ákamkōm.
_Wing_, _pl._ aferéwen.
_Feather_, tesággad; _pl._ tesággadēn.
_Nest_, ásakōk.
_Crest of cock_, arárkob wá-n-akés.
_Gills of cock_, tilághlaghēn.
_Fins of fish_, sasángun-n-ámen; _pl._ sasánguten-n-ámen.
_Man, husband_, ális, hális; _pl._ méden.
{ ídinet.
_People_, {
{ ítidim.
{ tamṭut, }
_Woman_, { } _pl._ tídedén.
{ támat, }
_Wife, partner_, hannis.
_Mongrel_, shankōt.
{ ti, shi.
_Father_, {
{ oba, aba.
_Mother_, amma.
_Grandfather_, tís-n-tís.
_Grandmother_, ammas-n-mas.
_Ancestor_, ámaren; _pl._ emárrawen.
{ _elder_, ámakār.
_Brother_, {
{ _younger_, amádaray.
{ íknewen.
_Twins_, {
{ imakkerésen.
{ _elder_, támakart.
_Sister_, {
{ _younger_, tamádarait.
{ shitmás. (?)
_Maternal uncle_, {
{ téshikkár.
{ más.
_Paternal uncle_, {
{ angathmán.
_Sister’s son_, tagéshe, tagése.
{ _from father’s side_, ulátemas-n-ti(s).
_(His) aunt_, {
{ _from mother’s side_, ulátemas-n-ma(s).
_Elder sister of father_, támakart-n-aba.
_Cousin_, ábubásh.
_Son of aunt_, ará-n-dedén.
_Niece_, ará-n-_m_edenét?
_Mother of family (múla el khéme)_, mesís-n-éha.
_Family_, ágadish, égedesh.
_Widow (during the first three months)_, támat tetáf alhuddet. (_Half
Arab._)
_Embryo_, ára.
{ róri, }
_Child_, { } _pl._ ilíaden.
{ áliad, }
{ ínek.
_Son_, {
{ róri, rúri.
{ ábarad.
_Boy_, {
{ alaróren?
_Lad (adult)_, amáwad; _pl._ imáwaden.
_Daughter_, weleṭ.
_Girl_, táliad; _pl._ tilíaden.
_Full-grown (handsome girl)_, tamásroït; _pl._ timísroiyáti.
_Old man_, ámaghār (pronounced _amrār_).
_Elderly woman_, támaghast.
_Orphan_, (?) }
} agóhil; _pl._ ijóhelēn.
_Heir_, }
{ inemádas.
{
{ ákasay.
_Son whose father is unknown_, {
{ anákharám. (_Arab._)
{
{ anóbe.
_Grandson_, rúri-n-rúri.
_Father-in-law_, ádegal.
_Mother-in-law_, tádegalt.
_Son-in-law_, áleges.
_Daughter-in-law_ (?), ahánnis.
_Brother of wife_, tílusīn.
_Brethren-in-law_, ilúsanén.
_Bridegroom_, { amázelay.
{
_Young husband_, { amá_s_elay? _Kab._, isli.
_Bride_, temázelait, temá_s_elait? _Kab._, tislit.
_Foster-brothers_, animáttaden.
_Chief_, amanókal.
_Great chief, liege lord_, amanōkal imakóren.
_Commander-in-chief_, amáway-n-égehen.
_Great warrior, champion_, ehé-eshār; _pl._ wuīn eshār.
_Chief counsellor_, ú-tánhad; _pl._ méden wuī-n-tánhad.
_Followers, party of chief_, kél-tamanókala.
{ amáshigh; _pl._ imóshagh,
_Freeman_, {
{ alíl; _pl._ ilíllal.
_Degraded man, serf_, ámghi; _pl._ imghād (_irreg. for_ imghā_n_).
_Slave_, ákeli; _pl._ íkelān.
_Female slave_, tákelit.
_Concubine_, tawéhat; _pl._ tawéhaten.
_Son of a female slave_, rúris-n-tákelit.
_Son of a slave and a free woman_, abógheli; _pl._ abóghelíte.
_Freed slave_, áderif; _pl._ ídirfān.
_Son of a freed slave (hartáni)_, inedérfi; _pl._ inedúrfa.
_Eunuch_, agōr; _pl._ igórawen.
_Countryman, man of the same tribe_, hális nának (_prop._ our man,
_the pron. accordingly to be changed_).
_Their countrymen_, halis nissen.
_Stranger, young man who goes abroad to study_, el moʿaza; _pl._ kél
[96]-el-moʿaza.
_Guest_, ámaghár; _pl._ imágharen.
_Friend_, imīdi.
_Fellow_, ámandén.
_Enemy_, eshínge; _pl._ íshinge.
_Neighbour_, ímharāg.
_Rivals_, _pl._ anírkeben.
_Learned, holy man_, aníslim.
_Scholar_, ettáli (ettálib), ettálaba.
_Herdsman, shepherd_, ámadān.
_Sportsman_, amaháyen; _pl._ imáhoyen.
_Townspeople_, kél-ágherim (_the final_ m _is sometimes changed to_
b).
{ azímsur; _pl._ azímsera.
_Boatman_, {
{ isakkayúmmo.
{ ásurka. (_Surk._)
_Fisherman_, {
{ íkorungáyenan. (_Kórongoy_.)
_Husbandman_, anásdamu; _pl._ inísdumā.
_Smith, a man of a great variety of occupations (mʿallem)_, énhad;
_pl._ ínhaden.
_Female smith (mʿallema)_, ténhad; _pl._ ténhaden.
_Saddler_, bámbarō.
{ way sanne ebúshege.
_Shoemaker_, {
{ way kannen ebúshege.
_Sandal-maker_, way rággeden tífedélen.
{ imashénshit; _pl._ imíshinshān.
{
_Merchant_, { e’ Shillúkh (_prop. a Berber from the North_).
{
{ _pl._ kél-innezan.
_Retail dealer_, _pl_ efoforéten.
_Broker_, amsíttig.
_Traveller_, amasókal.
_Tailor_, anázemmaye.
_Weaver_, akaikay.
_Barber_, wai-zarzén.
{ wai essanna ássafar (_he who knows a remedy_).
_Medical man_, {
{ inéssafar.
_Drummer_, ajatítkart e’ thobl.
{ ag-áís; _pl._ kél-íyesan.
_Horseman_, {
{ ennamenne; _sing._ amnay?
_Cavalry_, ashírgish.
_A body of horsemen_, áberig.
_Footman_, ameríggish; _pl._ immeríggisen.
_Camel rider_, ag-ámenis; _pl._ kél-immenás.
_Singing beggar_, ásahak.
_Rich man_, anésbarōgh.
_Thief_, amákarād.
_Highway robber_, amáktas-n-abárraka, _from_ ktas = _secare, just as_
ḳtʿa el ṭriḳ.
_Swindler_, arrabakherrabákh.
_Outcast_, ark-méden.
{ tin-ámedist.
{
_Whore_, { tin-asbakkad.
{
{ tin-ázena. (_Half Arab._)
_Witness_, tagóhi; _pl._ tigóharen.
_Hostage_, ádamán. (_Arab._)
_Messenger_, anemáshal; _pl._ inemíshalen.
_A body of people_, temágelait.
_(Great) army_, tábu.
_Tribe_, tausit; _pl._ tiúsi.
_Nation_, terērt.
_Pagan_, akáfar. (_Arab._)
_Pullo, Fullán_, Afúl; _pl._ Ifúlan.
_Songhay_, Ehet; _pl._ Ehétane.
_Arab_, ʿArab, Gharab; _pl._ Ghárabe.
_People of the North_, Kél-afélle.
_Kunta_, Kél-borásse.
_Berabísh_, Kél-jaberíye.
_Kél-geres_, Aréwan.
_Awelímmiden wēn Bodhāl_, Dinnik.
_Gúndam_, Sasáweli.
_Árawán_, Eshíggaren.
{ ákaf, éraf, éghaf.
_Head_, {
{ kárkore.
_Eye_, tēt; _pl._ títtawén.
_Eyelid_, abílhad.
_Eyebrows_, íleggān.
_Eyelashes_, ínharen.
_Small hair in eyelashes_, élewen.
_The pupil_, eríbbe; _pl._ íraben.
_Eye-water_, tahéri; _pl._ tihéretīn.
_Tears_, iméthawen.
_Corner of eye_, óreg.
_Ear_, temázug.
_Earlaps_, tilághlaghēn.
_Earhole_, téseli.
_Earwax_, téltak.
_Nostrils_, atínsherīt; _pl._ shínshar.
_Nosebone_, ánjur.
_Mouth_, ēm.
_Lip_, ádalōl.
_Dimple over the lips_, ábatōl-n-ádalōl.
_Mustachios_, améssowān.
_Whiskers_, ikáraren.
_Tonsils_, izílmas.
_Dimple_, ámader; _pl._ imódal.
_Grain de beauté_, áhalu.
_(Dog tooth?)_, taghūmest.
_Tooth, teeth_, ésen; _pl._ ísinen. (_Arab._)
_Cheek tooth_, tar-ésen.
_Palate_, tewallakáten.
{ tesákkent.
_Gum_, {
{ tehaináwi.
_Space between the teeth_, timezíyen.
_Tongue_, élis.
_Chin_, }
} támart.
_Beard_, }
_Forehead_, tímin.
_Back of the head_, takardáwit, terjadáwit.
_Crown of head_, tekárkorit.
_Temples_, elékalék.
_Region near the temples_, ikílmamák.
_Hair of man_, tegawét.
_Hairpad_, ábagōr.
_Grey hair_, tishóshoën.
_Bald pate_, tétarait.
_Curls of women’s hair_, téshikkāt.
_Neck_, erí.
{ akúrs.
_Throat_, {
{ takúrsit.
_Breast_, tigírges.
_Nipples_, imgígaren.
_Female breast_, efef; _pl._ ifíffan.
_Full female breast_, taguráffaft.
_Heart_, úlhi.
_Flesh of heart_, chiktēn.
_Lung_, turawén.
_Spleen_, tíggezan.
_Liver_, amálakīs.
_Soul_, íman.
_Breath_, únfas (_Arab. Sem._).
_Bowels_, tessa.
_Stomach_, tabútut.
_Paunch_ (?), abárkōt.
_Kidneys_ (?), aféddaren.
_Pericardium_, tékafénkafōk.
_Navel_, tezítān.
_Bones_, éghas; _pl._ éghasān.
_Marrow_, adūf.
_Nerve_, árinmīn.
_Blood_, ásheni.
_Veins_, ázaren.
_Pudenda, mul._, ánabāk.
_—— fem._, táboka.
_Womb_, ígillān.
_Shoulder_, tegírgest; _pl._ tigírgas.
{ _upper_, ákshar.
_Arm_ {
{ _lower_, ámazar.
_Flesh on arm_, akshál.
_Armpit_, tídirdāgh.
_Hair of the armpits_, ámzaden-n-tídirdāgh.
_Elbow_, tághemirt; _pl._ tíghamār.
_Joint of hand_, tesíndert.
_Hand_, afūs.
_Palm of hand_, adíke.
_Fist_, tímzogōt.
_Finger_, asúkkod; _pl._ ískad.
_Thumb_, ikmésh, égemesh.
_Forefinger_, asúkkod-n-átarak.
_Middle finger_, síkkerit benna.
_Little finger_, mádera benna.
_Nail_, éskar; _pl._ ískaren.
_Skin on nail_, téllegest; _pl._ tellégesen.
_Back_, arúri.
_Backbone_, taneshrómi.
_Ribs_, irrédishān.
_Haunch_, tásege; _pl._ tísseguwīn.
_Hind-quarters_, téz.
_Fat backside of woman_, tebúllodēn.
_Fundament_, tágheme.
_Rectum_, ámesi.
_Knee_, afōd.
_Fetlock-joint_, tagár-n-afōd.
_Lower part of leg_ }
} ádar.
_Foot_, }
_Sole of foot_, itéffar.
_Heel_, tauzézit.
_Ankle-bone_, agōsh.
_Toe_, tinsa; _pl._ tínsawen.
_Skin_, élim.
_Perspiration_, ímzelhā.
_Dirt_, irda.[97]
_Mucus of nose_, ínsherán.
_Spittle_, tisóta.
_Vomiting_, íbesan.
_Urine_, áwas.
_Excrements_, éder.
_—— of child_, tarshat.
{ torēt.
_Fart_, {
{ tákharast.
_Sleep_, éṭis.
_Snoring_, asakhādu.
_Sleeping of limbs of body_, élbabésh.
_Hunger_, lās. Enák ahe lās, _I am hungry_.
_Thirst_, fād.
_Dream_, táhorgēt.
_Fatigue_, ellíddish.
_Exhaustion_, temankīt.
_Hearing_, tísseli.
_Seeing_, áhanay.
_Taste_, tembe (tem_d_e? yum_d_i, _he tasted_.)
_Life_, tamúddere.
_Maturity_, taghad, tawad.
_Virginity_, talbákkart.
_Death_, tamántant (_sic_, irregular).
_Burial_, tímmittāl.
_Agony_, íneshan.
_Health_, éssahāt. (_Arab._)
_Sickness_, tolhínne.
_Fever_, tókos.
_(Merár)_, tehánefīt.
_A cold_, tesúmde.
_Catarrh_, gobórit.
_Cold in the chest_, áhegim.
_Liver complaint_, ausa.
_Itch_, amágheras.
_Swollen belly_, kikkar.
{ tókhma.
_Diarrhœa_, {
{ tufīt.
_Dysentery_, tághenaut.
_Swollen eye_, tehádadait.
_Swollen face_, azelálam.
{ aíbonen.
{
_Worms_, { ikanákanén.
{
{ izolíten.
_Guinea-worm_, íkewen.
_Syphilis_, náni.
_Wound_, ábuyís.
_Fainting_, ákates.
_Medicine_, éssafar.
_Purge_, alawa.
_Poison_, essim. (_Arab._)
_Old age_, tágerist (_prop. winter_).
_Intellect_, tëite.
_Intelligence_, temósne.
_Knowledge_, úgerē.
_Science_, tisúnet.
_Anxiety_, terimmēgh (termágha?).
_Mirth, ease_, tedawit.
_Happiness, smile_, tebégsit.
_Sorrow_, anásgom.
_Meditation_, imindúden.
_Love_, tarha.
_Goodness_, tináharēn.
_Compassion_, tehanínet.
_Wrath_, átkegh.
{ awan.
_Bashfulness_, {
{ tekeráket.
_Shame (envy?)_, alrār. (_Arab._)
_Slight, insult_, tezemíten.
_Humbleness (shyness?)_ amagéwat.
_Tradition_, tardart (tahdart? _Newman_; teghádart, _H. B._).
_Valour_, akfōr.
_Cowardice_, amútso.
_Word_, méggedhed, méggered.
_Voice_, amísli.
_Eloquence_, erkōd.
_Slowness of tongue_, tílist.
_Tale_, tánfost; _pl._ tínfosen.
_Gossiping_, tehadéndan.
_Business_, tahōre.
_Thing_, harret.
_Object_, tetūk.
{ áyakīn.
_The multitude_, {
{ tabídisht.
_Manners, custom_, algháda. (_Arab._)
_Tattooing_, tegías.
_Mark by burning on arm_, tédi.
_Circumcision_, tamánkad.
_Salary_, téfertēn.
_Tribute_, té̈usit.
_Present_, takōt.
_Government_, temanókalen.
_Empire, sovereignty_, atkēl.
{ tigímshen.
_Protection_, {
{ tináharēn (_goodness_).
{ árkewel.
_Imána_, {
{ álkawel. (_Arab._)
_Peace_, el muslékh. (_Arab._)
_Feud_, ágezár.
_Expedition, war_, égehen; _pl._ íg-hanen.
{ ánemángh.
_Fighting_, {
{ énikmás.
_Line of battle_, afōd.
_Victory_, sár-hu.
_Attack_ (?), afti.
{ téffedaut. (_Half Arab._)
_Ransom_, {
{ ʿadíyet.
_Occupation_, eshshughl. (_Arab._)
_Trade_, essibbáb. (_Arab._)
_Deposit_, tagaléfet.
_Profit_, alfaidet. (_Arab._)
{ amáruwás (_of goods_).
_Debt_, {
{ áserdāl (_of a money loan_).
_Wealth, money_, éheri.
_Expense_, tettūk.
_Journey_, essíkel.
_Departure in the afternoon_, tádwit.
_Promenade (search?)_, úmak.
_Stay_, tarémet, taghémet. (_Arab.?_)
_(Teríke)_, takásit.
_Wedding_, áshel nedúbu.
_Play_, eddil.
_Dance_, adellūl.
_Danger_, tamúttis.
_On this road there is danger_, tábarak tídagh éhe tamúttis.
_Clapping of hands_, tékast.
_Snapping with the fingers_, asissárakē.
_Humming of women_, tarlíllit; _pl._ tírlelāk.
_Great holiday_, tesúbbadár.
_Birthday of Mohammed_, áshel wa díwen e’ nebi.
_Prayer_, ʿamúd. (_Arab._)
_Religious bow_, edúnket.
_Prostration_, asíjet. (_Arab._)
_Call to prayer_, akóra.
{ temáséddega. (_Arab._)
_Charity_, {
{ takōt (_a present_).
_Charity on occasion of the death of a person_, tíkkefrēn.
_God’s will_, ítus Mesí-nak.
_Divine power_, égi Mesí-nak.
_Divine permission_ (prop. _supremacy, from_ irna), tarna Mesí-nak.
_Unity of God_, tísit.
_Sorcery_, ashérik.
_Charm, talisman_, tekárdi.
_Talisman against wounds in battle_, gurūken.
_Food_, ashékshu.
_Breakfast_, segímgim.
_Supper_, ámansi.
_A drink_, tésis.
_Dakno (the favourite Songhay drink)_, tedaknōt.
_Rejíra (a drink made of cheese and dates)_, aré̈ire.
_Common hasty pudding_, asínk. ashínk.
_Pudding of Indian corn_, ashínk-n-sába.
_Boiled rice_, tárarī.
_Rice boiled with a profusion of butter_, abílolō.
_Rice boiled together with meat_, markhfé.
_Mohamsa_, tekhámmezīn. (_Half Arab._)
{ aliwan.
_Soup_, {
{ ábid.
_Bread_ (tákelit _in Songhay_), tegílle; _pl._ tígilwīn.
_Meat_, ísan.
_Bit (a cut) of meat_, tamínkēt.
{ taléfakét.
_Megatta, a celebrated dish of meat_, {
{ alabégge.
_Dried meat_, ísan yeḳór.
_White fat_, tádhont.
_Broth_, esīn.
_Honey_, táraut.
_Milk_, akh.
_All sorts of milk_, ékhawen.
_Sweet milk_, akh wá kafayen.
_Scum of milk_, takāfit.
_Cream_, áfarār.
_Sour milk_, silla.
_Very sour milk_, esillay isýmmen.
_Sour milk mixed with water_, akraihéme.
{ áftentēn.
_Curds_, {
{ áboshit.
_Butter_, údi.
_Fresh butter_, tésedūt.
_Cheese_, chikómaren.
_Vegetable butter_, bulánga.
_Salt_, tésemīṭ.
_Salt incrustation_, ahárrar.
_Pepper_, ijékembē.
_Black pepper_, íli.
_Cayenne pepper (zózet e’ sherk)_, _tishúshatēn._
_Kamún_, akāmil.
_Sweetmeats_, tasódin.
_Kola nut_, étafat goro.
_Tobacco_, tába.
_Snuff_, ísarak.
_Kohol_, tazólt temellelt.
_Cotton strips (tári)_, tábeduk.
_Beníge (one strip of a shirt)_, tásuwit; _pl._ tísuwat.
_Dress_, ísilse.
_Small shirt_, rishāba.
_Small white shirt_, rishāba emellen.
_Small black shirt_, rishāba esáttefen.
_Shirt of divers colours_, áwi yáwi.
_Large shirt (derrʿa)_, tekátkat.
_Chequered tobe called filfil, or shaharíye_, tekátkat tailelt.
{ arásuwē.
_Sort of shawl thrown over the shoulder, (feruwál)_ {
{ tesíggebist.
{ átel.
{
_Long, black, narrow shawl wrapped round the face_, { ánagūd.
{
{ tesílgemíst.
_Túrkedí, or mélhafa_, áleshūk.
_Shawl of divers colours_, átel lejen tamáwet.
_Shroud_, tamarzēt.
_Silhám_, abernūsh.
_Caftan_, tekárbas.
_Buttons_, ibónien.
_Trowsers, breeches_, kírtebe.
_Red cap_, takúmbut.
_Girdle_, timíntke.
_Belt_, tágebist.
_Outside of shirt_, afélle-n-rishāba.
_Backside of shirt_, édin rishāba.
_Sleeve_, shanfas.
_Fringed border_, tibekaukawēn.
_Embroidery with silk_, timkárrawen.
_Pocket_, alshīb. (_Arab._)
_Embroidery on the pocket_, tekárdi-n-alshīb.
_Other sort of embroidery_, idígon.
_A peculiar embroidery on the shoulder_, tiljām.
_—— on the back_, telejúmet.
_Rags_, tabárde.
_Small leather pocket_ (bét) _for tobacco, worn round the neck_,
énnefe.
_The covering of the same_, abóshig.
_Lace to support it_, t¨éulil.
_Firestone_, tefarráset.
_Firesteel_, énnefet-n-éfëu.
_Tinder_, tásgirt.
_Bowl_, ebēn.
_Tube of a pipe_, tellak.
_Bone for smoking_, adūf-n-tába.
{ tísdant.
_Mouthpiece_, {
{ asikárkar.
_Dirt in the pipe_, tídi.
{ tákebat.
_Snuffbox_, {
{ tahatīnet.
_Tweezers_, irúmmedān.
_Kohol box_, akōk.
_Brush for the kohol_, emárruwet.
_Grinding stone_, tásit.
_Knife_, absar.
{ absar-n-azárres.
_Razor_, {
{ ismáhil azúrdum.
{ anázemay.
{
_Needle_, { ístanfōs.
{
{ elmintúl. (_Kél e’ Súk._)
_Twist_, tenelūk.
_Scissors_, timáldash.
_Looking-glass_, tísit.
{ teserárift.
_Key_, {
{ ásayār.
_Lock_, tasúgfilt.
_Rosary_, isédanen (_pl. of_ tasédit, _a single bean_).
_Pen_, áranīb.
_Ink_, amídde.
_Paper_, elkát. (_Arab._)
_Sheet of paper_, táswilt.
_Writing table_, aséllun.
_Book_, elkittāb.
_Ornament on book_, tarítten.
_Talisman_, }
} tekárdi.
_Letter_, }
_Writing_, ákatab.
_Writing with large letters_, izaurawáten.
{ tekarmátet.
_Writing with small letters_, {
{ atóren.
_Line_, essúdder; _pl._ essúdderen. (_Arab._)
_Alphabet_, ágamek.
_Single letter of alphabet_, elkharf. (_Arab._)
_Dot on or under the letter_, tidebákka.
_Arm-ring worn by the men_, áshebe.
{ ishínkotēn.
_Arm-ring worn by the females_, {
{ ishibga.
_Foot-ring of females_, ázabōr.
_Finger-ring_, tád-hot.
_Ring worn in the hair of females_, tebellauten; _pl._ tubellawēn.
_Ear-ring_, tesábboten; _pl._ ísabān.
_Necklace_, tasghált.
_String of beads hanging down from the head of the females_,
tesíggort.
_Khallála, a ring used by the (Arab) females to fasten their robe_,
tesákkanast.
_A sort of small cover, or umbrella, worn occasionally by females to
protect the head_, áhennēk.
_Shoe_, ebúshege; _pl._ búshegan.
_Sandal_, tefédele; _pl._ tifedélen.
_Weapons_, tazóli.
_Sword_, tákoba.
_Long sword_, ebéru.
_Dagger_, télak.
_Long dagger_, gózema.
_Sheath_, títar.
_Handle_, áraf- (aghaf-) n-tákoba.
_Spear_, agōr.
{ asgar.
_Iron spear_, {
{ ésar.
_Spear with many barbs_, kákarak.
_Small barbs_, timsínnaren.
_Barb of spear_, tamaya.
_Shield_, ághere.
_Bad sort of shield_, ágheressíl.
_Bow_, taraya.
_Bowstring_, aságim.
_Arrow_, assím.
_Quiver_, tatánghot.
_Barrel of gun_, éman.
_Gun_, elbarūd.
_Pan_, ánabāg.
_Covering of gun_, élis-n-elbarūd.
_Cock_, astel-n-elbarūd.
_Bayonet_, shabúle.
_Ramrod_, asetáktik.
_Powder_, égil.
_Shot_, tesawat.
_The sound of firing_, tezággatēn.
_Pistol (kabús)_, temághedart. (_Arab._)
_Saddle_, elakīf.
_Tershe of the saddle_, timóldash.
_Saddle-cloth_, élis-n-elakīf.
_Girth_, asháshif.
_The buckle of girth_, táwinist.
_Cord in the buckle_, tafillwit.
_Stirrup_, inérkeb.
{ aljam. (_Arab._)
_Bridle_, {
{ errába. (_Awel._)
{ télakāt.
_Mouthpiece_, {
{ tésirsān.
_(Shkála)_, ázanis.
_(Derket)_, simdi.
_(El haske)_, tefárrwit.
_Footcord_, téfart.
_Nosebag_, tágerik.
_Spur_, mími; _pl._ mimítan.
_Camel-saddle_, étterīk.
_Small piece of leather under the saddle_, ashebótbot.
_Leather tassels ornamenting the camel-saddle_, agárruwēn.
{ sheríhet.
_Nosecord of camel_, {
{ teríhet.
_Head-ornament of camel_, ádelák.
_A broad camel-saddle for mounting_, takhawít. (_Arab._)
_Camel-saddle for luggage_, arúku.
_Nosecord of ox of burden_, áshau.
_Saddle of pack-ox_, ádafōr.
_Donkey-saddle_, ástik.
_Whip_, abárteg.
_Stick_, tabórit.
_Shepherd’s hook_, ajékar.
_Rope_, írrivi.
_Rope from dúm-leaves_, írrivi-n-ákōf.
_Rope for securing the calves during the night_, asíddi.
_Leather rope_, áran; _pl._ éronan.
_Small leather rope_, tárant.
_Hoe_, itédimūt; _pl._ itídimun.
_Hoe for sowing_, akōn.
_Axe_, tútale.
_Hammer_, afáddis.
_Iron hammer_, asáwa.
_Bellows_, táshart.
_Anvil_, tahōnt.
_Any sort of support whereupon to beat anything_, abarésha.
{ irámmedān.
_Tongs_, {
{ assessawen.
_Nail_, ástel; _pl._ ístelen.
_Peg_, oegárar.
_Iron ring_, tazóbut.
_Chain_, tasúggenist.
_Guitar_, tehárdenīt.
_Horn_, tesínsak.
_Drum_, attibbel.
_Drumstick_, itkar.
_A kind of flute_, árarīb.
_Boat_, tóraft; _pl._ tórefi.
_Small boat_, takarámbet.
{ tinezámmar.
_Oar_, {
{ asálte.
_Pole for the boat_, ágit; _pl._ ígetān.
_Prow of boat_, akarankōn.
_Covering of boat_, girrim tóraft.
_Bench_, karbíndu.
_Net_, tétart; _pl._ tétaren.
_Large net_, tétart amákkarit.
_Harpoon_, zú (_not prop. Temght_).
_Harpoon furnished with a barb_, dama.
_Harpoon with three or four points_, hargíta.
_Long thin iron chain for catching fish_, tegérgerīt.
_Trap for catching the gazelle_, tendírbat.
{ _of reed_, tausīt.
_Mat_ {
{ _of grass_, tesélat.
_Matting round the tent_, tedáwanet.
{ afákkos.
{
_Carpet_ { ahwar.
{
{ asóso.
_Other carpet, called el getífa_, tagedúnfist.
_Bed_, asífter.
_Bargó, or coarse woollen blanket_, áberūk.
_Pillow_, ádafōr; _pl._ ídefrān.
_Sort of diwan of reeds_, tawidarát.
_Portable bedstead_, teshégit.
_Poles forming the teshégit_, isegūge.
_Supports of teshégit_, tigíttewēn.
_Mortar_, tínder.
_Pounder_, áshakal.
_Cooking-place_, ésid.
_Stones for cooking_, ihankarayen.
_Coalpan_, féma.
_Cooking-pot_, telékkenit.
_Water-pot for making the ablution before prayer_, ebēn wá-n-el walla.
_Water-bottle (of gourd)_, ákasīs.
{ édid.
_Water-skin_, {
{ tasúferit.
_Skin for victuals_, anwar.
_—— for sour milk_, tanwart.
_—— for butter_, tarassalúmet.
{ ágerik.
_—— for luggage_, {
{ tebawent.
_Small skin_, tamshit.
_Purse, bag_, ábelbōt.
_Bag with a separate bottom_, teshélbakás.
_Dish_, akūs.
{ takūst.
{
_Drinking vessel_, { terazzūt.
{
{ árajūt. (_Awel._)
{ tíkeröast.
{
_Copper cup_, { terért-n-darūr.
{
{ temánnas.
_Wooden vessel covered with leather for containing butter_, teságenit.
_Bucket_, agē, ája.
_Large dish, watering trough_, azáwa; _pl._ izáwaten.
_Funnel_, asíggefi.
_Spoon_, tasókalt.
_Drinking spoon_, asílko.
_Large stirring spoon_, asérwi.
_Forked stick for stirring the sour milk_, efaránfar.
_Pole for suspending the skins of milk_, tasískart.
_Plaited dish of straw (tebek)_, tísit.
_Basket_, faránfo.
_Suníye, large basket_, tasówanīt.
_Large vessel for honey_, faránfarō.
_Wax candle_, tabórit-n-táfetelt.
_Leather tent_, éhé[98]; _pl._ ehénnan.
_New leather tent_, éhé naina.
_Leather tent, worn_, éhé kít.
_Middle pole_, temankait; _pl._ temánkayen.
_The smaller poles on the two sides_, tigíttewēn.
_Rope passing over the poles_, áharak.
_Double cord_, téronin-n-áhak.
{ afísk,
_Forked pole_, {
{ aserámserám.
_Interior of tent_, búgu.
_Exterior of tent_, kekke.
_Awéba_, teshéhat.
_A particular space of the tent called gherára_, tágharīt.
_Tent of cotton_, éhé mellen.
_Tent pole_, ágit; _pl._ ígetān.
_Village of tents, encampment_ (rehála), ámazagh; _pl._ imézaghen.
_Place of former encampment_, tímshagh.
{ _of cattle_, ásgin,
_Hurdle_ {
{ _of sheep_, áfarak-n-ulli.
_Place of pasturage_, ámadōl.
_House_, tárashām; _pl._ tárishmēn.
_Courtyard_, ammas-n-éhé.
_Upper room_, tikrórien.
{ íbtalen-n-sorō.
_Staircase_, {
{ isíwiwan-n-sorō.
_Terrace_, afélle-n-tárashāmt.
_Ceiling_, iwursákka.
_Store room_, teshka.[99]
_Watercloset_, idér-n-aha.
_Wall of courtyard_, arálle.
_Door_, tifálwat; _pl._ tifalwáten.
_Window_, inabágen tárashāmt.
_Hut_, éhé; _pl._ ehénnan.
_Hamlet_ (ádabay), tádabay.
_Town_, ágherim; _pl._ íghirmān.
_Town wall_, ághadōr.
_Street_ (tíjerīt; _pl._ tijeráten), tesharrōt.
_Market_, éwuit.
_Shop_ (tenda), bugō; _pl._ bugóten.
_Mosque_, tamizgída.
_Nave of mosque_, ássaf; _pl._ ássafen.
_Tower of mosque_, sorō-n-tamizgída.
_Place of meeting_, réme-n-méden.
_Tomb_, ásikkē (azikke, _Kabail_).
_Place_, dihāl (?).
_Region_, eljihálet.
{ terámmert.
_Angle_, {
{ tidínnekt; _pl._ tidínnek.
_Cowry_, tamgellít; _pl._ tímgel.
_Caravan_ (ʿakabár; _pl._ ʿakwabír), térrekeft (rékeba); _pl._
ikéberān.
_Provisions_, ázad. (_Arab._)
_Luggage_, ílalā.
_Merchandise_, áshed. (?)
_Packet_, ghadíle.
_Calico_ (shigge), masr.
_Figured cotton_, talazíggi (_formed from the word_ shigge).
_Silk_, el kharír. (_Arab._)
_Atlas_, birribírri.
_Swordcord_ (el hamíle), el mejdúl. (_Arab._)
_Red cloth_, elbūsh.
_Cotton_, takerókerit.
_Bullock’s leather_, erēd.
_Spices_, adúwa zéden.
_Elghálie_, tíltek.
_Beads_, timarrowáni.
_Red beads_, sarēr.
_Amber_, timistúkatēn.
_Iron_, tazóli.
_Sound of iron_, temsárakat.
_Silver_, ázeref.
_Gold_, úragh.
_Copper_, darúgh.
_Lead_, tezáwaten.
_Solder (tezemímet)_, ahellūn.
_Iron-thread_, ítali.
_Ivory, tusk of elephant_, teshálat-n-élu.
_Ostrich feathers_, tesággadēn-n-énnehe.
_Gum_, tainúst.
_Wax_, ékese.
_Price_, ēm.
_Yard_, agél (aghel? _arm?_)
_Fathom_, tíhid. _A measure of four fathoms_, akōs át-hid.
_A mouthful_, téhak.
_A quantity that may be taken by two fingers_, takedímmit.
_A handful_, tagebúzzit.
_What may be grasped by an outspread hand_, tébart.
_What may be grasped by both hands_, íbsuten.
THE STORY OF THE PRODIGAL SON IN TEMASHIGHT.
(Luke, xv. 11.)
Tánfost: Áliad _enne_ mákhshaṭ n éhĕri.
Tale: The youth who (was) wasteful of substance.
11. Kalay illen awādem íyen ilarōris, ile essīn ilíaden.
Once was a man one having children, having two youths.
12. Inne aw entukke n dersen y obannis: Ikfāhi
Said the younger of them to his father: Give me
_adegger_-eni dare éhĕri _wa_ n nek. Yenker tēsan,
my portion (?) of the substance _which_ (is) thine. Arose their sire,
yezon gerēsan eherinnis. 13. Har darretādi s
weighed out between them his substance. Until afterwards in
eshīlan madróïni, yenker áliad ennin, yessinte
days a few, arose son younger (?) gathered (?)
eherinnis ikétenes isōkal yikka ákal íyen ogúgen;
his substance all of it, returned passed (to) land one distant;
yeḳīm dars; ekhsheṭ eherinnis ger tídedēn. 14. Darret
dwelt in it; wasted his substance among women. After
ákhashaṭ-n-eherinnis, azūet tetūk egel ghalle
the wasting of his substance, a heavy thing bread (?) dearth
dar ákal ídagh: ebhās harret. 15. Enker yikka
in land that: failed? to him a thing. He arose passed (to)
hālis íyen, isúfure imannis ghōris dar ágherim ídagh: hak
man one, hired himself to him in district that: he took?
irdĕmás shekărásh enis, edānas immĕnās enis. 16.
sent? him (to) field of him, he fed for him his camels.
Hūn _tŭlis oles_ war iksha, asal ālan-n-ehishkan wuidagh tāten
But again? he ate not, save leaves of bushes which eat
immĕnās. 17. Enta isíggĕre dar imannis, inne ye imannis:
camels. He contemplated in his soul, said to his soul:
Nek, obāni illē ’klan agōteni; erētusé
As for me, my father (is) having servants many; each
daghsen ila wa ikshe: hun nek amarádagh enákahē lās;
of them having what he eats: but I now kills me famine;
behăhē harret (_or_ igafélli khōr ez zémen). 18. Amarádagh,
fails (?) to me a thing. Instantly
tátăra_gh_ denkar(agh) geli_gh_ _gh_er obānin(i),
I will seek (that I) arise, I go towards my father,
ahas innēgh: Obāni, nek egē_gh_ irk harret
I may to him say: My father, I have done evil thing
gērit Mesínak gērit ke. 19. Nek war issimmemáhala_gh_
between? our God, between thee. I not am worthy
damūsa_gh_ áliad innek. Amarádagh! ágăhe _gh_as dar
I be called son of thee. Now! make me only in
ikĕlánnak. 20. Hun inker, óse _as_ obānis. Obānis
thy servants. But he arose, came to (?) his father. His father
yenhēt har agūde yugíg; egas tehanīnet ghas;
saw him until very far; made for him mercy only;
yúshel sirs ghas; yūdar fel erinnis, [20.]ahās
hastened upon him only; fell upon his neck, that to him
i-timullut. 21. Hun innas rōris: Obāni, hun nek
_he-may_ kiss? But said to him his child: My father, but I
egē_gh_ irk-n-harret gerit Mesínak ed ke dar tulís.
have done evil of thing between our God and thee in repetition.
Hun amarádagh nek war issimmáhăla_gh_ damūsa_gh_ áliad innak:
But now I not am worthy I be called son of thee:
aṭafāhi, udef ijēl ikĕlánnak. 22.
take me, (like one of?) thy servants.
Inne tis y ikĕlannis: _A_hauyet tekatkat tehōsken,
Said his-sire to his servants: Ho! bring-ye a robe beautiful,
selsem-as-tet; tauyem tāthod tehōsken,
ye have clad to him _it_; Ye have brought a ring beautiful,
tegem-as-tet de_gh_ asukkot enis; tejīmas
ye-have-made-to-him-_it_ on finger of him; ye-have-made-to-him
búshĕgan ihóskatnēn de_gh_ ítĕfrannis. 23. _Et_ wuayamas
shoes beautiful on feet of him. Ye have brought-for him
áhĕdel eddĕrín tá_gh_ĕrésămás, tekénfămás,
calf fat (that) ye butcher for him, ye roast for him,
adenekshít néllewa_t_. 24.
(that) we eat it (and) be merry.
Măshān róri yemmūt, tulís ahōne: ábaṭ,
Because my child was dead, again (is) alive? he was lost,
nōlis tehănait. Entenet íllewen imanassen. 25.
we have repeated a finding. They réjoiced their soul.
_Ewa_ amakár ennis ihe shekărash-n-issen
_He who_ (was) the elder (son) of him fields of them
ekánneten, har iggel éhennis, har ennĕha_z_
to work them until he went (to) his tent, until he approached
he made them?
éhé n tis, ísle amísli n tesínsan d araníb
tent of his-sire, he heard a hearing of cymbals? and timbrels?
de tékhast. 26. E_gh_ăre íyen da_r_ ikĕlan, isísten-t,
and dancing? He called one of the servants, asked-him
innas: Wādagh mamūs? 27. Innas ákĕli:
said to him: This what-is-it? Said to him the servant:
Amadarainek adosen_it_ tik; tik
Thy younger (brother) arrives (to) thy sire; thy sire
e_gh_erisas áhĕdel iddĕrín, fel amōye n
has-butchered-for him calf fat upon cause (?) of
amōkes enis, en tadro enis sel-rafiet. 28.
meeting of him, of receiving (?) of him in safety.
Iggish atkar [atkahh] amakár enis, yunge
Entered anger elder (brother) of him, he refused(?)
adíggesh éhé n tis. I_g_mat
he should enter tent of his-sire. Came-out
obánnis éhennis, erārit. 29.
his father (from) his tent, entreated (?) him.
Isókalas mé_gh_ĕred, inne ye obannis: Enhe, le_gh_
He returned to him harangue, he said to his father: See, I am (?)
these (?)
aütian agóteni nek _kh_adáma_gh_ak: kălā war ik_h_she a_gh_
years many I have served thee: once-not I have wasted
ulhi n nek: hun kay kalá war tikfāhi ’shel iyen ta_gh_at
heart of thee: but thou once not givest me day one she-goat
íyet, sagarrassa_gh_, hana_gh_-teslawit,
one I caused to butcher, (that) thou to us cause to rejoice,
nek d imidáweni. 30. Hun áliad innek wāda_gh_, awayikhsheṭ
me and my friends. But son of thee this, who wasted
éhĕri-n-nek ikétĕnes ger dēden, tézar íkal,
substance of thee all of it among loves (?), the afternoon he came,
te_gh_arassas áhĕdel eddĕrín. 31. Innas tis:
thou hast butchered for him calf fat. Said to him his sire:
Ke tekēme derí sedēs-en(i) harkūk; eherí ni
Thou dwellest with me at side of me always; my substance
ikétĕnes eherí-n-nek. 32. Măshān essímmemĕhél
all of it (is) thy substance. Because it is worthy
ahas-nigge tarha-n-nis asemusínten fel tamūsne
(that) to him we make joy of him because from? upon the-name
innīt enta amadaray-innek wa indúrren yamūt
of-this-that he thy-younger (brother) the little (one) was dead
tŭlís ídar; abaṭ, nenhēt.
again lives; was lost, we have found him.
[Note 13.: _Tidedēn_, women, may seem to mean דוּדים, “loves,” as _deden_,
verse 30.]
[Note 14.: _Tegĕlet_, is a loaf: _qu. egel_, bread? _Ibha_, deficit;
elsewhere, fallit.]
[Note 17.: _Amarādar_, or _amar adagh_ of vv. 18, 19, 21. seems to be =
_imir enni_ of Kab. “that time,” or, “this time.”]
[Note 19.: _Damūsagh_ = _ad-amūs-agh_. The root _amus_ seems to
represent _ism_, (name) of Arabic, which is also used as substantive.]
[Note 20.: Or, _ahaz itimullut_, he approached _for_ the kiss.
_Timullut_ is a substantive elsewhere.]
[Footnote 87: Initial _ila_ seems to convert an adverb or substantive
into an adjective, like German _-ig_ (root _illa_, he was? yet _ilē_,
here, crosses us); so _ehen_, tent; _ilēhen_, tented.]
[Footnote 88: _Agel_, perhaps, is Kab. _aghel_, arm, in the sense of
side or direction. Compare _arila_.]
[Footnote 89: In Shilha, yeggōt, it is abundant or numerous. In Kabáíl,
_yeshaṭṭ_ is the same. De Slane treats the latter as the Arabic
_yeshedd_, intendit, constrinxit.]
[Footnote 90: The commoner Kab. _khiralla_, many, much; is explained by
Brosselard as a religious extravagance, _Kheir Allāh_, God is good.
Perhaps he has proof that I do not know; else it might seem to be a mere
development of _herla_, or compounded anomalously of _khirhāla_, “good
many.”]
[Footnote 91: In Prod. Son, _tauyem_, tulistis; _ahauyet_, agite ferte!
_Elwuayamas_, [read _etwuayamas?_], educatis ei.]
[Footnote 92: All conjectural.]
[Footnote 93: Mesí, perhaps originally the name of the Messiah, although
_mes_ means master in Temght.]
[Footnote 94: Anyelús, the Greek αγγελος.—H. B.]
[Footnote 95: The Tawárek attribute this effect to the thunder.]
[Footnote 96: The syllable _kél_, which occurs in many of these
compositions, means people, inhabitants. See Vol. I. p. 339.]
[Footnote 97: The _d_ seems to have taken the place of a _k_. Compare
_irk el hál_.]
[Footnote 98: This word is mentioned by Ébn Haúkál in the tenth century,
as meaning a Berber encampment. Journ. Asiat., 1842, vol. i. p. 40.]
[Footnote 99: A station on the road to Aúdaghost was called by this
name. El Bekrí, p. 157. يقال له تازقي وتفسيره البيت Compare Capt. Lyon’s
Travels, p. 315.—H. B.]
APPENDIX V.
EL BAKÁY’S LETTER OF RECOMMENDATION.
TRANSLATED BY DR. NICHOLSON.
In a preface in rhymed prose, Áhmed el Bakáy, having enumerated ten
generations of his ancestors, addresses his letter to all into whose
hands it should fall, of his brethren and friends among the Arabs, the
Tawárek, the Fullán, and the Sudán, in the land of El Islám, and
especially in the land of Ála Fódíye, the noblest of the sons of
ʿAbdallah and ʿOthmán the Imám, among whom the Imám ʿAlí ben Mohammed
Bello is distinguished: next, to those in the land of the faithful and
humane, his brethren of the people of Bórnu, and especially their
excellent Sheikh ʿOmár: and lastly, to all Moslims in the land. He then
enters on his subject of recommending to them the Christian traveller in
the following terms:
“Our and your guest, ʿAbd el Kerím Barth, the English Christian, has
visited us from your part, and we honoured him suitably, and were not
wanting to him in anything, and befriended him openly and privately, and
defended him from nomadic wanderers and settlers, until we restored him
to you in safety, just as he came from you in respect. Now there is no
fault to find with our present reception of him, nor with your treatment
of him in time past; for the guest of the munificent is munificently
treated, and injury to the good is forbidden; and it is the nature of
the good and pure to be helpful, just as malice is the disposition of
the wicked; and kind acts and intentions are acceptable both to men and
to God. But you require to be urgently admonished to treat our and your
guest with honour, beneficence, and equity. And do not be deluded by
those who say, ‘Behold, he is a Christian! let no kindness be shown to
him! let it be counted acceptable to God to hurt him!’ For such
sentiments are contrary to the Kurán and the Sunna, and are repudiated
by men of intelligence. It is written, ‘God does not forbid your showing
kindness and equity to those who do not wage war with you on account of
your religion, nor expel you from your abodes, for God loves the
equitable.’[100] And God says (in reply to those who say ‘we are not
bound to deal equitably with the heathen,’)—‘Nay: with whoever is
faithful to his pledges, and fears God, for God loves those that fear
him.’[101] And we have heard from the saints about the dispositions of
the prophets, and their inculcation of beneficence to all men. The
Prophet used to say, ‘Whenever honourable persons come to you, receive
them with honour!’ and he used to show respect to all that came to him,
whether they were Moslims, or Kitábis[102], or infidels. And he gave
injunctions concerning those among them who were on terms of compact,
and those who were on terms of tribute; so that he said: ‘Whoever kills
a companion[103], shall not smell the odour of Paradise; and its odour
can be perceived at a distance of 500 years’ journey.’ And his
forefather, Abraham, was kind to everybody, so that God mentions him in
his book with reference to his generous conduct to guests, and extols
his mildness in his altercation with the angels sent on account of the
unbelievers; for he says,—‘He disputed with us about the people of Lot;
lo, Abraham is humane!’[104] And an embassy from the Christians of
Najrán came to the Prophet, and he received them with honour, and did
them justice, as it was his disposition and his custom to do; then he
made a treaty with them on terms of tribute, and did not molest them or
their religion after he had invited them to accept El Islám, and they
had received his missives: and he kept faith with them. This, too, was
the way he treated the Jews of Medína, before he went to war with them.
Thus God says: ‘Thou wilt not cease to discover deceivers among them,
with few exceptions; but forgive them, and pardon them, for God loves
the beneficent!’[105] And they used to salute him by saying, _‘Assilám
ʿalaika!’_[106] with Kesra of the Sín; but he used to make no other
answer but ‘And on you!’ At last ʿAísha observed it, and reproached
them, and cursed them; but he reproved her. So she said, ‘Did you not
hear what they said?’ And he replied, ‘But did not you hear how I
returned their salutation? Now, what I wished them will be granted, but
what they wished me will not be granted!’ And it was only as respects
the enemies of God—persons fighting against God and his Prophet, and
waging war with the adherents of El Islám for the sake of their
religion—that the Prophet forbids what he forbade as to this mode of
treatment. The injunction with regard to such is what God says: ‘O
Prophet, persecute the unbelievers and hypocrites, and be severe with
them!’[107] Thus every believer has a special statute. There came to me,
one day, a man of the Fullán, of the Fullán of the West, who pretended
to be learned, but who had no learning, who said to me, ‘Does not God
say, “You will not find any people who believe in God and the last day,
loving those who resist God and his Prophet,”[108] (and the rest of that
verse), and yet you love this Christian unbeliever?’ I replied, ‘Do not
you, too, obey this other word of God? “God does not forbid you to show
kindness and equity to those who have not borne arms against you on
account of religion, and have not expelled you from your dwellings, for
God loves those that deal justly; God only forbids your being friends
with those who bore arms against you for the sake of religion, and who
expelled you from your abode, or who aided in expelling you.”’[109] Then
he held his tongue. So I said to him, ‘Speak! do you think that one of
these verses abrogates the other? If so, you lie, and are made a liar.
Or, do you think that one is contradictory to the other, and that the
contradiction is in the mind of God? If so, you are a fool, and are made
a fool of, and lead astray, and are led astray. Or do you believe a part
of the book and disbelieve a part? If so, you are one of those of whom
it is said, “Do ye believe one part of the book and disbelieve the
other?”[110] If so, you are an unbeliever, crying out against unbelief.’
Then he asked me to explain to him. So I said, ‘Let it suffice you as to
this mystery and difficulty, that your head is sprinkled with grey, but
that you are ignorant of the book of your Lord which has been revealed
to you, and about the Sunna of your Prophet. For the ordinance about the
hostile unbeliever[111], and the unbeliever who is not hostile, is well
known in the book and in the Sunna. As for the unbeliever who is not
hostile, there is no prohibition to treat him kindly; whereas to deal
justly with him is a positive duty. As for the hostile one, nothing is
said about his being treated with kindness, therefore kindness to him is
not expressly enjoined; but God has only prohibited friendship with him
in preference to Moslims, or helping him against Moslims. But kindness
and equity towards an unbeliever who is not hostile, is manifestly
lawful; whereas friendship with a hostile unbeliever is expressly
unlawful, and kindness and equity towards him are among doubtful duties;
and the unbelievers who are hostile, or hinderers, or contumacious,
belong to one class, and are subject to one ordinance; and with such,
affection—whatever belongs to intimate friendship—is forbidden. This is
the law with regard to unbelievers. As for Kitábis, they are under
special laws, whether they be hostile, or under covenant of peace, or
under tribute. We may marry the women of the Kitábis of any description.
Now, if any one asserts that it is not lawful to show kindness to a
Kitábi, let him tell me what he would do with a Kitábi wife, seeing that
God has commanded us to treat our wives with kindness and beneficence,
and the prophet has enjoined it. Therefore, if this were true with
regard to the Kitábi wife of a Moslim, there would absolutely be no
difference, but that of sex, between her, and her father, and brothers:
so that whatever kindness and beneficence are due to his wife, the
daughter of his connections by marriage, are undoubtedly due to those
connections themselves. And the Emír of Másiná the Fulláni spoke to me
both ignorantly and inhumanely about this Englishman, and insisted on
absurd and frivolous postulates. And he—nay, his doctors, without
learning, piety, or religion—adduced as evidence certain verses from the
book of God, which were revealed about hypocrites, about ʿAbdallah ben
Obbai Ébn Salúl[112] and his compeers; and they disgraced themselves by
the display of their ignorance of the Kurán and Sunna. Nay, they could
not adduce a single word out of the Sunna, nor a sentence from the Canon
Law[113], which is their learning, notwithstanding their ignorance of
it! Since they did not find either in the Sunna or Canon Law anything
that agrees with their aims, but only what is merely contrary to them,
they had recourse to the Kurán, and they perverted it violently,
iniquitously, ignorantly, carelessly, derisively, and sportively. But
woe to them for what their hands have written; and woe to them for the
reward they will reap! Among what I said to them was this:—If what you
aim at were a part of the Mohammedan religion either theoretically or
practically, I would have outrun you in receiving it; and Khalíl ben
ʿAbdallah, and ʿOthmán ben Mohammed Bello, the two descendants of
Fódíye, would have outrun you. Nay, the great Sultan, our lord ʿAbd e’
Rahmán, the son of your lord, Hishám, and the Khakán of the two lands
and seas, the Sultan ʿAbd el Mejíd, the son of the Sultan Mahmúd, the
son of the Sultan ʿAbd el Hamíd, would have anticipated you. As for your
postulate[114], that you have inherited the duty of doing battle with
the infidels, and of hating them, from the time of our fathers and
grandfathers, we are more nearly related to them than you; for you have
no ancestry in it, since you have only adopted your present opinions
about thirty years ago; and a man only inherits from his father and
grandfather. Whose guest is this Christian? And again, in whose alliance
and safe-conduct is this Christian? He is the guest and protégé of the
Sultan of the Faithful, ʿAbd el Mejíd, and of the Imám of the Moslims,
our lord ʿAbd e’ Rahmán. Lo, he inherited the duty of warring with the
infidels from his fathers and grandfathers; and he possesses his
religion from the earliest of the fathers, from the time of the
prophets. But as for the people of Núkkuma[115], they have neither
religion, nor learning, nor understanding, nor humanity. What then gives
them any superiority or pre-eminence over those eminent persons, seeing
that they are the tail of mankind, living in the tail of the world, and
that, up to this date, the invitation of the Sunna and of indispensible
duties[116] has not reached them? But there is no need to dilate on what
they say in their perversity, nor on what is said to them in
disputation. The main thing is, that you should know, oh! you body of
believers! that God has sent us prophets with His book and His
ordinances, and has elucidated them, and made them plain; and that
whoever wishes to add to them in what He has enjoined, is accursed and
cast out; and whoever diminishes aught therefrom, is condemned and
punished. Therefore treat the Moslim according to the treatment ordered
for him in the Book of God and in the Sunna of the Prophet, whether the
Moslem be an upright or a careless one; treat the Kitábis as they are to
be treated, whether they be hostile, or under compact, or under tribute;
and treat the Infidel generally as he is to be treated, whether he be
hostile or not hostile: ‘For all are His servants; His will is
irresistible by them; His ordinance sticks close to them; His knowledge
comprehends them.’[117] Whoever treats these different classes with any
other treatment than what He has appointed, errs in his judgment, and is
wicked. And this Christian is to-day the guest of the Moslims, under
their protection, their covenant, and safe-conduct. No Moslim can
lawfully hurt him. On the contrary, to injure him is a burning shame.
Nay, he has the rights of a guest; for the guest of the munificent is
munificently treated; and every believer is munificent, and every
hypocrite is sordid. And does that munificence which is not imprinted in
the disposition, make a believer? The recompense of kindness is by
kindness, in imitation of the character of the merciful Lord. God says,
‘Is there any recompense of kindness except kindness?’[118] And behold,
this man’s nation, the English, have done us services which are neither
doubted nor denied: which are their friendship to our brethren the
Moslims, and their sincerity to them, and their cordiality with them,
and their helpfulness to our two Sultans, ʿAbd e’ Rahmán and ʿAbd el
Mejíd. This is publicly known and acknowledged about the English. It is,
therefore, our right and duty to show gratitude for their kindness, and
to strengthen whatever covenant and confidence there is between us and
them. And I particularly apply this to you, my brethren! Therefore,
whoever belongs to the jurisdiction of our Tawárek, the people of
Karidénne, the kingdom of Alkúttabu ben Kawa ben Imma ben Ig e’ Sheikh
ben Karidénne; and then whoever is behind them of my companions and
friends, Dinnik, the kingdom of my brother, and nephew, and pupil, Músa
ben Bodhál ben Katim[119]; then those behind them of our partisans the
people of Aïr, the Kél-gerés and the Kél-owí; then our darlings, Ála
Fódíye, their learned men, the intelligent and humane, who have the
ordinances and the right of decision, on them be my salutation and el
Islám! the people of the Imám, the high-minded, the son of Bello, the
Imám ben ʿOthmân, the perfect. For, lo! my guest is a guest of theirs,
who has nothing to fear among them, since they profess obedience to
God[120], and know that He protects the ordinances. And especially as
their lord, the Imám Mohammed Bello—God favour him!—said to me, and
wrote to me, with his own hand, that he and his kingdom were at my
disposal so long as it was strung on his string[121]; therefore I have
authority, and I admonish you about my and your guest, indeed about
whatever Englishman shall come after him, whether he come to me, or pass
near you, or abide among you for a time and then return. And what I
demand and charge you, the same injunction I lay on my brethren (though
I have not seen them with my eyes, I have seen them by my faith, and I
count kindred with them by the ties of religion), the people of Bórnu,
especially the Sheikh ʿOmár ben Mohammed the Emír, the Just. Then let
not that which is dreaded hinder you![122] Lo, he is a distinguished man
among the Christians.[123] However there are between us and them such
protectors of El Islám, and champions[124] of the peoples (the
Christians), that if they break through them to get at us, and attack
us, there is no good of life, and no sufficiency in a host. But God is
our reliance: surely He outwits every deceiver, betrays every traitor,
and makes every unbeliever a liar. For He says, in his book, to us, and
to his Prophet, ‘God is your stay, and those of the believers that
follow you.’[125] ‘If they try to deceive you, then God is your support.
It is He that has strengthened you with His help, and with the faithful,
and has united their hearts.[126] It is, then, by the religion of God
that we are exalted, and are victorious. Religion is weak only through
its professors[127]. The blessing of the Book of God, and the blessing
of his Prophet, be on us and with us! So let not fear seize any Moslim
that they should deceive him and cheat him, on the ground that there is
rebellion against the cause of God among them, and that the Sunna of His
Prophet is violated among them. And whatever there is of slaughter and
battle with him, let him suppress it for its day; for the weakest of men
in sense, and the mightiest of them in ignorance, is he who rushes to
evil when its season has not come, and who is no match for it on the day
when it arrives. And as for me, brethren! I have written for the
Englishman specially a general safe-conduct, in which I have included
every one in my land, and have added thereto your land, in reliance on
your religion and your sure conviction, and in dependence on your
intelligence and humanity. Do you then write for him as I have written,
on the condition of our being subject to our Imám, our Lord, ʿAbd e’
Rahmán, and our Sultan, ʿAbd el Mejíd; and be not like the people of
Núkkuma, for they are like the deaf and dumb, since they are offensive
to me. Lo, I love my guest the Christian! Be careful that he be not
hindered in anything; for the Prophet used to love the Kuraish in spite
of their unbelief in him and their hostility to him. God says, ‘There
has come to you a Prophet from yourselves; grievous to him is your
wickedness; he is anxious about you.’[128] And he said to him, ‘Thou
wilt not direct whomsoever thou lovest.’[129] And he used to love his
uncles, and to delight in their conversion to El Islám, especially Ábú
Táleb; except that he knew the decrees of God about the community, and
was liable to them together with the community. The most ignorant of men
is he who is ignorant of the Book of his Lord and the Sunna of his
Prophet, so that he licenses for himself what is unlawful, and forbids
what is lawful, and draws near to Him with that which removes him to a
distance from Him, and keeps aloof from that which brings him near to
Him; who fancies that he does well as to his actions, while he does evil
as to what is enjoined. God is not worshipped by any act (or rite) but
what he has ordered, and is not approached by a worshipper that he
should remit anything but what is remitted. Now salutation is what is
reiterated to you, and honour is what is wished to you! Farewell!
[Footnote 100: Sur. lx. 9.]
[Footnote 101: Sur. iii. 69.]
[Footnote 102: _i.e._ People of the Book, Jews or Christians.]
[Footnote 103: معاشر]
[Footnote 104: Sur. xi. 77.]
[Footnote 105: Sur. v. 16.]
[Footnote 106: The name of some bitter tree. This story is told in
Mishkât el Masâbih, vol. ii. 394.; but _assâm_ (_destruction_) is the
word there used.]
[Footnote 107: Sur. ix. 74.]
[Footnote 108: Sur. lviii. 22.]
[Footnote 109: Sur. lx. 8.]
[Footnote 110: Sur. ii. 79.]
[Footnote 111: مُحَارِبٌ]
[Footnote 112: This is a noted personage in the Kurán.]
[Footnote 113: الفِقْه]
[Footnote 114: That is, _main principle_ on which you base your wish to
hurt a Christian; or it means _pretence_.]
[Footnote 115: That is, the Fúlbe of Másina. About Núkkuma, or Núkuma,
see the note, Vol. V., p. 517.]
[Footnote 116: الفَرْض]
[Footnote 117: This passage rhymes in the original, and seems to be
quoted from some familiar source; but it is not in the Kurán.]
[Footnote 118: Sur. lv. 60.]
[Footnote 119: See about the Dinnik, p. 562.]
[Footnote 120: ما انتظم في سلكه]
[Footnote 121: ناسبتهم بِنسَبٍ رحمانى]
[Footnote 122: _i.e._ Be not deterred by fear.]
[Footnote 123: إِنَّهُ عَيْنٌ لِلَنصَارَى]
[Footnote 124: El Bakáy means the Emperor of Morocco and the Sultan.]
[Footnote 125: Sur. viii. 65.]
[Footnote 126: Sur. viii. 64.]
[Footnote 127: فَإِنَّ ضَعْفَ الدِينِ مِنْ اَهْلِهِ]
[Footnote 128: Sur. ix. 129.]
[Footnote 129: Sur. xxviii. 56.]
APPENDIX VI.
CHIEF TOWNS AND RESIDENCES OF THE INDEPENDENT SONGHAY, BETWEEN THE NIGER
AND MY ROUTE BY YÁGHA AND LIBTÁKO.
Kúlman, a large place, the name of which has already become known in
Europe through the information of other travellers, in consequence of
its great importance as a well inhabited and strong town, as also as a
frequented market. The chief part of the inhabitants belong to the tribe
of the Kóizé, with the chief (koy) Foní, the son of Árkosú (Árkosú
izze), or, as the Tawárek call him, ag Árkosú. It may now be laid down
in the map with tolerable accuracy, being said to be distant from Tongi
(see p. 245.) thirty miles to the west.
Téra, the town mentioned already by Áhmed Bába, said to be even larger
than Kúlman, and the very largest of the ksúr of the free Songhay,
equalling the city of Timbúktu in size, four days from Tongi S.W., two
from Dóre E.N.E. The inhabitants wear their hair in long tresses, and
possess a good many horses; they are totally independent.
Darghol, residence of the Songhay princes, the descendants of the Áskíá,
or Síkkíá, the chief of whom, at the present day, is koy Kálmia; the
inhabitants very warlike, armed with shield, spear, and sword, like the
Tawárek. But the energy of these Songhay is counterpoised and baffled by
the disunion which prevails among themselves, the inhabitants of Darghol
waging war with those of Téra, who do not acknowledge their supremacy.
The position of this important town, I am sorry to say, I am not able to
determine even approximately. It is very desirable that a European
traveller should explore this whole region.
The most important of the other towns of the Songhay are:—
Kósa.
Tákala, ruled by Hawa, a woman. Even in Timbúktu, before the conquest
of the town by the Fúlbe, a woman is said to have exercised the chief
influence.
Dorógun.
Kánseka-koira, }
} both called after their chiefs.
Bókar-koira, }
Kúrchi, with the chief, Hemma.
Tézi.
Góroshí.
Karta.
Kákaru, or Bámbelokoire, called from the chief, Bámbelo; a powerful
community, dominating the neighbouring towns and villages.
Bangúm.
Kerégu.
Fómbiten, with the chief, Hamma Fómbit.
Kánfulí.
Hammakoire.
Syrbi.
Larba, the town mentioned in the preceding volume, said to be as large
as Say, with which and Támkala it was intimately allied at the time of
the rising of the Reformer ʿOthmán, and offered the most determined
resistance.
Sífada.
Bargúl.
Kasánni.
Alikónchi.
Garubánda.
Kongozekoire.
Wozebángo.
Sátumen.
Wósolo.
Badduléji.
Barrobónghala.
Kalobánda.
APPENDIX VII.
FRAGMENTS OF A METEOROLOGICAL REGISTER.
[Deg. F.: Degrees in scale of Fahrenheit.]
+-----+-------+-------+----------------------------------------------+
|Date.|Hour of|Deg. F.| Remarks. |
| | Day. | | |
+-----+-------+-------+----------------------------------------------+
|1854.| | | |
| | | | |
| Jan.| | | |
| | | | |
| 1 | | |Cold. |
| | | | |
| 2 |sunrise| 62·2 | |
| | | | |
| |2 p.m. | 88·5 | |
| | | | |
| 3 |sunrise| 61 |Clear sky. |
| | | | |
| |1.30 | 87·5 | |
| |p.m. | | |
| | | | |
| 4 |sunrise| 66 |Sky overcast; cleared up towards sunset. |
| | | | |
| 5 |sunrise| 60 |Clear sky; cold. |
| | | | |
| |sunset | 77·5 | |
| | | | |
| 6 | | |Clear sky; cold. |
| | | | |
| |sunset | 77·5 | |
| | | | |
| 7 |sunrise| 59·5 | |
| | | | |
| |2 p.m. | 85 | |
| | | | |
| |sunset | 87 | |
| | | | |
| 8 |sunrise| 61·5 |A fine day. Both these days warmer at sunset |
| | | |than in the afternoon. |
| | | | |
| |2 p.m. | 75 | |
| | | | |
| |sunset | 77·5 | |
| | | | |
| 9 |2 p.m. | 85 |Sky overcast. |
| | | | |
| 10 |sunrise| 64 | |
| | | | |
| 11 |sunrise| 64 | |
| | | | |
| |2 p.m. | 85 | |
| | | | |
| |sunset | 80 | |
| | | | |
| 12 |sunrise| 66 | |
| | | | |
| 13 |sunrise| 55 |Very cold day. |
| | | | |
| 14 | | |Not quite so cold. |
| | | | |
| 15 | | |Sky overcast in the morning; about noon |
| | | |clearer, then again overcast; thunder in the |
| | | |distance. Towards evening heat lightning; only|
| | | |a few drops of rain after midnight. |
| | | | |
| 16 | | |Cold wind. |
| | | | |
| 17 | | |No observation. |
| | | | |
| 18 | | |Tolerably cold. Sky somewhat clearer. |
| | | | |
| 19 |sunrise| 60 | |
| | | | |
| |sunset | 76 | |
| | | | |
| 20 | | |Sky overcast; very cold and cheerless. |
| | | | |
| |2 p.m. | 66 |2.30 p.m. a few drops of rain. |
| | | | |
| |sunset | 62 | |
| | | | |
| |sunrise| 51 | |
| | | | |
| 21 |2.30 | 77 |Sky clear. |
| |p.m. | | |
| | | | |
| |sunset | 69 | |
| | | | |
| 22 |sunrise| 48 |Sky clear. (Broke this day in reality my last |
| | | |thermometer.) |
| | | | |
| 23 | | |Clear. |
| | | | |
| 24 | | |Tolerably clear. |
| | | | |
| 25 | | |Fine day. Morning delightful. |
| | | | |
| 26 | | |Morning clear. |
| | | | |
| 27 | | |Forenoon not quite clear. |
| | | | |
| 28 | | |No observation. |
| | | | |
| 29 | | |Cold and windy. |
| | | | |
| 30 | | |Clear and cold. |
| | | | |
| 31 | | |Clear. |
| | | | |
| Feb.| | | |
| | | | |
| 1 | | |Not quite clear. In this month very few |
| | | |particular observations, but in general the |
| | | |mornings proved colder than those in January. |
| | | | |
|March| | |In the first days of March a very heavy gale |
| | | |in the forenoon. |
| | | | |
| 3 | | |In the morning clear, then overcast. |
| | | | |
| 4 | | |Clear. |
| | | | |
| 5 | | |Clear morning. |
| | | | |
| 6 | | |Heavy northerly gale the whole day long, |
| | | |carrying much sand. |
| | | | |
| 7 | | |Clear. |
| | | | |
| 8 | | |Clear. |
| | | | |
| 9 | | |Sky not clear. |
| | | | |
| 10 | | |Overcast; the sun scarcely ever came forth. A |
| | | |few drops of rain. |
| | | | |
| 11 | | |Overcast. |
| | | | |
| 12 | | |Windy, not clear. Heavy gale during the night.|
| | | | |
| 13 | | |Cloudy. In the course of the day a very heavy |
| | | |gale arose. |
| | | | |
| 14 | | |Overcast; no wind; evening clear. |
| | | | |
| 15 | | |Clear. |
| | | | |
| 16 | | |Clear in the forenoon, then dull. |
| | | | |
| 17 | | |Overcast. |
| | | | |
| 18 | | |Clear. |
| | | | |
| 19 | | |In the afternoon sky dull. |
| | | | |
| 20 | | |Sky clear in the morning. |
| | | | |
| 21 | | |Sky overcast with clouds, a dropping continued|
| | | |during the whole of the morning. At 8½ in the |
| | | |evening moderate rain. A more regular rain at |
| | | |11 o’clock, lasting till 1 o’clock. After |
| | | |midnight, followed by a heavy tornado. |
| | | | |
| 22 | | |The dropping continued in the morning. Sky |
| | | |thickly overcast, drops of rain falling now |
| | | |and then. |
| | | | |
| 23 | | |A warm sunny day. |
| | | | |
| 24 | | |Dull sky. |
| | | | |
| 25 | | |The sky the greater part of the day overcast; |
| | | |towards evening a little sunshine. About 11 |
| | | |o’clock at night some dropping. |
| | | | |
| 26 | | |Sky dull; some dropping the whole of the day. |
| | | |About 11 o’clock at night a regular rain began|
| | | |to fall, lasting till about 2 o’clock in the |
| | | |morning. |
| | | | |
| 27 | | |Dull and cool; dropping continued the whole |
| | | |day long, and dark clouds had been collecting |
| | | |about noon; a regular rain set in about 2 |
| | | |o’clock p.m., lasting till 5 o’clock.[130] |
| | | | |
| 28 | | |Between 1 and 2 o’clock in the morning again a|
| | | |light rain, lasting about an hour. After |
| | | |sunrise the sky became clearer, and at 9 |
| | | |o’clock a.m. the sun burst forth; heavy gale |
| | | |the whole day long. |
| | | | |
| 29 | | |Day clear, but windy; not too warm. |
| | | | |
| 30 | | |Sunny, but strong gale blowing. |
| | | | |
| 31 | | |At times sunny, then dull, rather windy. |
| | | | |
|April| | | |
| | | | |
| 1 | | |Dull; a little dropping in the afternoon. |
| | | | |
| 2 | | |Clearer. About sunset a heavy gale sprang up. |
| | | | |
| 3 | | |A warm day. |
| | | | |
| 4 | | |Fine cool morning, with the usual northerly |
| | | |gale; in the afternoon quiet. |
| | | | |
| 5 | | |Warm day. |
| | | | |
| 6 | | |Morning cool. |
| | | | |
| 7 | | |Fresh wind. |
| | | | |
| 8 | | |Very cool night. |
| | | | |
| 9 | | |Warm day; no wind. About sunset overcast. |
| | | | |
| 10 | | |Night not so cool. About 1 o’clock p.m. heavy |
| | | |gust of wind. |
| | | | |
| 11 | | |Warm. About 2 o’clock p.m. violent gusts of |
| | | |wind. |
| | | | |
| 12 | | |A warm day. |
| | | | |
| 13 |No observation.| |
| | | | |
| 14 | | |About noon a southerly gale. |
| | | | |
|15-18| | |No observation. |
| | | | |
| 19 | | |The sun very troublesome. |
| | | | |
| 21 | | |Sky dull; windy. |
| | | | |
| 27 | | |Night very warm. Sky in the morning not clear.|
| | | | |
| 28 | | |Fine morning; day very warm. |
| | | | |
| 30 | | |Very warm day. At 9.30 p.m. a light and short |
| | | |fall of rain, followed by a breeze. |
| | | | |
| May | | | |
| | | | |
| 1 | | |The sky in the evening thickly overcast with |
| | | |clouds. |
| | | | |
| 2 | | |Cloudy; the sun burst forth about 3 o’clock |
| | | |p.m. All this time along the Niger a heavy dew|
| | | |in the evening and during the night. |
| | | | |
| 3 | | |A clear day. |
| | | | |
| 4 | | |A clear day. 3 o’clock p.m. thunder in the |
| | | |distance, towards S. and S.E. 3.45 a regular |
| | | |rain, lasting 10 m. Round about us thunder |
| | | |and rain, lasting till evening. At 5 o’clock |
| | | |p.m. another light rain and dropping till |
| | | |sunset. |
| | | | |
| 5 | | |Morning tolerably clear. At 3 p.m. clouds |
| | | |gathered in the east; thunder in that |
| | | |direction. Gradually a storm ascended from the|
| | | |south like a battery, breaking forth with a |
| | | |tremendous gust of wind. At 7 o’clock p.m. the|
| | | |thunder clouds returned from the N., whither |
| | | |they had withdrawn, and a most violent shower |
| | | |of rain came down, lasting for an hour with |
| | | |unabated violence, then more moderate till 9 |
| | | |o’clock p.m. At 1 p.m. temperature constantly |
| | | |between 104° and 108°. |
| | | | |
| 6 | | |Sky still overcast, the sun bursting forth |
| | | |about 8 o’clock a.m. Evening clear. |
| | | | |
| 7 | | |The whole day sky overcast, the atmosphere |
| | | |about sunset very oppressive. |
| | | | |
| 8 | | |Sky dull. |
| | | | |
| 9 | | |Sky still dull; in the afternoon clearer. |
| | | | |
| 10 | | |Day dull and cloudy, evening clear. |
| | | | |
| 11 | | |A hot wind from the desert in the afternoon. |
| | | | |
| 12 | | |Hazy and overcast in the afternoon. |
| | | | |
| 13 | | | |
| | | |Clear. |
| 14 | | | |
| | | | |
| 15 | | |Clear in the morning; hot wind from the desert|
| | | |in the afternoon. About 1 p.m. temperature |
| | | |between 105° and 108°. |
| | | | |
| 16 | | |Strong north-easterly wind, called “erífe.” |
| | | | |
| 22 | | |Very cold morning. |
| | | | |
| 23 | | |Cold morning. |
| | | | |
| 24 | | |(Bamba.)—Sky thickly overcast, a heavy rain |
| | | |towards the S., beyond the Niger. Gradually a |
| | | |heavy gale came up; rainy. Even with us a few |
| | | |drops of rain fell. 9½ o’clock a.m. a heavy |
| | | |shower, lasting a quarter of an hour. The sun |
| | | |broke through the clouds about 3 o’clock p.m. |
| | | | |
| 25 | | |Sky in the morning tolerably clear, since noon|
| | | |overcast with clouds. About 2 p.m. a light |
| | | |rain of short duration. About 3 p.m. another |
| | | |thunder-storm arose, but passed by without |
| | | |rain, only the thunder-claps being heard. 5 |
| | | |o’clock another thunder-storm, with a powerful|
| | | |sand-storm, but no rain. |
| | | | |
| 26 | | |Sky overcast. At 2 o’clock p.m. a light |
| | | |shower, followed by a second. On the southern |
| | | |side of the Niger a great deal more rain fell.|
| | | |Later in the afternoon the sky became clearer,|
| | | |but the whole of the evening much heat |
| | | |lightning, towards N. & N.E. |
| | | | |
| 27 | | |2½ p.m. a heavy thunder-storm rose from the |
| | | |E., but passed by without rain, carrying with |
| | | |it an immense quantity of sand. |
| | | | |
| 28 | | |Warm day; a thunder-storm in Áribínda. |
| | | | |
| 29 | | |Clear day. |
| | | | |
| 30 | | |Rainy day; in the earlier part of the day |
| | | |twice a little rain. At 3.30 p.m. a very heavy|
| | | |gale arose, but bringing us only sand. Rain in|
| | | |Áribínda. |
| | | | |
| June| | | |
| | | | |
| 1 | | |The air became much cooler. Several |
| | | |thunderstorms in the afternoon, the second |
| | | |approaching from the N. at 6 o’clock p.m., |
| | | |followed by a light fall of rain at 6.15, |
| | | |continuing, with a short interruption, till 10|
| | | |o’clock at night, and cooling the hot sandy |
| | | |soil. |
| | | | |
| 2 | | |Cool and fresh; fine day. |
| | | | |
| 3 | | |Fine warm day. |
| | | | |
| 4 | | |In the morning a thunder-storm towards the W.;|
| | | |at 8 o’clock a heavy gale. |
| | | | |
| 5 | | |A clear day, afterwards windy. At 5 o’clock |
| | | |p.m. a thunder-storm arose, but without rain |
| | | |near us. |
| | | | |
| 6 | | |Very warm day. |
| | | | |
| 7 | | |Exceedingly warm; in the evening heat- |
| | | |lightning in every direction. |
| | | | |
| 8 | | |2.30 after midnight a thunder-storm rose, |
| | | |followed by light rain, lasting from 3.30 to |
| | | |8.30 a.m. Then followed a heavy gale. |
| | | | |
| 9 | | | |
| | | |Fine. |
| 10 | | | |
| | | | |
| 12 | | |Cloudy in the afternoon; heat lightning in the|
| | | |evening. |
| | | | |
| 13 | | |A thunder-storm gathered at 2 o’clock after |
| | | |midnight, accompanied by a heavy gale, but no |
| | | |rain. Sky the whole day hazy. |
| | | | |
| 14 | | | |
| | | | |
| 15 | | |At 3 o’clock in the morning a thunder-storm |
| | | |approached from the N., but only a few drops |
| | | |of rain fell. |
| | | | |
| 16 | | |About 4 o’clock in the morning a thunder-storm|
| | | |gathered, without thunder and lightning, but |
| | | |considerable rain, lasting till 8.30. |
| | | | |
| 17 | | |Fine. |
| | | | |
| 18 | | |About sunset a threatening thunder-storm |
| | | |arose, but passed by without any rain. In the |
| | | |night, however, tolerable rain without much |
| | | |wind. |
| | | | |
| 19 | | |Fine. |
| | | | |
| 20 | | |Clear. |
| | | | |
| 21 | | |About 9 o’clock a.m. the sun broke through the|
| | | |cloudy sky. In the evening heat lightning; no |
| | | |rain. |
| | | | |
| 22 | | |A little cloudy; very hot; heat lightning in |
| | | |the evening. |
| | | | |
| 23 | | |Warm. |
| | | | |
| 24 | | |A little cooler. |
| | | | |
| 25 | | |Cloudy; several times a few drops of rain, |
| | | |with thunder towards the W. 3.30 p.m. a heavy |
| | | |thunder-storm approached, passed by towards |
| | | |the N., where much rain fell. |
| | | | |
| 26 | | |About 5 o’clock p.m. a thunder-storm passed |
| | | |over our heads without rain, but accompanied |
| | | |by a heavy gale of wind. |
| | | | |
| 27 | | |Clear and fine morning, about noon very warm, |
| | | |in the evening heat lightning. About 8 o’clock|
| | | |p.m. a thunder-storm without rain; after |
| | | |midnight a second, gathering from S.W., with a|
| | | |little rain. |
| | | | |
| 28 | | |Fine day; clouds and heat lightning in the |
| | | |evening. |
| | | | |
| 29 | | |Clear morning; afterwards very warm. About 2 |
| | | |p.m. a storm gathered from the E., and brought|
| | | |a light rain of short continuance; returned |
| | | |afterwards from the W., and approached with a |
| | | |heavy rain at 4.30 p.m.; lasting half an hour.|
| | | | |
| 30 | | |Fine clear morning; no rain. |
| | | | |
| July| | | |
| | | | |
| 1 | | |About 8 o’clock a.m. a strong gale. |
| | | | |
| 2 | | |Clear. |
| | | | |
| 3 | | |Fine cool morning. |
| | | | |
| 4 | | |About sunset a thunder-storm approached |
| | | |gradually from the E., but without rain. |
| | | | |
| 5 | | |3 p.m. rain, in the beginning lighter, then |
| | | |more considerable, coming from the N. At 5 |
| | | |o’clock another heavy fall of rain, lasting |
| | | |about 20 minutes. |
| | | | |
| 6 | | |Clear. |
| | | | |
| 7 | | |Early in the morning a thunder-storm passed by|
| | | |without any rain. |
| | | | |
| 8 | | |About sunset a thunder-storm from the E., |
| | | |accompanied by a light rain, lasting till late|
| | | |at night. |
| | | | |
| 9 | | |Clear. |
| | | | |
| 10 | | |A fine clear morning. |
| | | | |
| 11 | | |About 10 o’clock p.m. a thunder-storm, which |
| | | |had long been gathering, broke forth with |
| | | |heavy rain, which with less vehemence |
| | | |continued the whole night long, accompanied by|
| | | |a heavy gale. |
| | | | |
| 12 | | | |
| | | | |
| 13 | | |About 10 o’clock thick clouds overcast the |
| | | |sky, but were scattered by a heavy gale. At |
| | | |2.30 in the morning a heavy rain broke forth, |
| | | |not accompanied by thunder, lasting about 20 |
| | | |m. |
| | | | |
| 14 | | |The sky thickly overcast in the morning, in |
| | | |the afternoon clear. |
| | | | |
| 15 | | |About 6 o’clock in the morning a heavy |
| | | |thunder-storm gathered, breaking forth with a |
| | | |heavy rain at 6.30, lasting with equal |
| | | |violence till about 8 o’clock, then gentler |
| | | |till 10.30. |
| | | | |
| 16 | | |The sky beautifully clear in the morning, in |
| | | |the afternoon occasionally overcast with |
| | | |clouds. |
| | | | |
| 17 | | |Clear. At 10 o’clock in the evening a thunder-|
| | | |storm gathered from S.E., but brought us only |
| | | |moderate rain. |
| | | | |
| 18 | | | |
| | | |Clear. |
| 19 | | | |
| | | | |
| 20 | | |5 o’clock in the morning a very black battery |
| | | |of thunder-clouds approached from the S.E., |
| | | |bringing a heavy tornado, but only a few drops|
| | | |of rain. |
| | | | |
| 21 | | |In the night, from 21st to 22nd, a moderate |
| | | |rain. |
| | | | |
| 22 | | |Cool morning, great humidity. |
| | | | |
| 23 | | |Clear. |
| | | | |
| 24 | | |In the morning heavy rain-clouds, but no rain.|
| | | |In the afternoon a thunder-storm gathered from|
| | | |the E., but the clouds were scattered. |
| | | | |
| 25 | | |Clear. |
| | | | |
| 26 | | |3.30 p.m. a thunder-storm in the E., beyond |
| | | |the river. |
| | | | |
| 27 | | |Warm day. About 4 o’clock p.m. a heavy |
| | | |thunder-storm gathered from W., but was |
| | | |scattered; then a second one from the N., with|
| | | |violent rain, lasting from 6.30 till 8 |
| | | |o’clock. After half an hour’s respite another |
| | | |thunder-storm broke forth, with heavy wind and|
| | | |rain, the dropping continuing till near |
| | | |morning. |
| | | | |
| 28 | | |The sky overcast, the sun breaking through the|
| | | |clouds at 4 o’clock p.m. |
| | | | |
| 29 | | | |
| | | | |
| 30 | | |At 9.30 p. m. a heavy thunder-storm arose, |
| | | |although it had been clear before, and a |
| | | |violent rain followed. |
| | | | |
| 31 | | |Sky the whole day overcast, cleared up in the |
| | | |afternoon. |
| | | | |
| Aug.| | | |
| | | | |
| 1 | | |Clear. |
| | | | |
| 2 | | |Day dark and cloudy, the sun breaking through |
| | | |the clouds about noon. Fine evening. |
| | | | |
| 3 | | |Drops of rain continued to fall the whole |
| | | |morning, the sun breaking through the clouds |
| | | |at 2.30 p.m. |
| | | | |
| 4 | | |8 o’clock a.m. the sky thickly overcast, |
| | | |rainy. Rain set in at 8.45, continued with |
| | | |interruption; at 3.30 p.m. a very heavy |
| | | |shower, lasting half an hour with great |
| | | |violence, afterwards more gentle. |
| | | | |
| 5 | | |Day rainy. |
| | | | |
| 6 | | |4.50 p.m. a light rain. |
| | | | |
| 7 | | |Lightning early in the morning, followed at |
| | | |5.45 by a moderate rain without wind, lasting |
| | | |till 7.10; then single drops of rain. The sun |
| | | |broke through the clouds at noon; a fine |
| | | |afternoon. |
| | | | |
| 8 | | |A fine day; no rain. |
| | | | |
| 9 | | |Sky the whole day overcast; after 3 p.m. |
| | | |threatening thunder-clouds gathered, |
| | | |discharging a violent rain, lasting till 5 |
| | | |o’clock; then more moderate, but setting in |
| | | |with fresh violence at 6 and lasting till 7 |
| | | |o’clock. |
| | | | |
| 10 | | |Dry. |
| | | | |
| 11 | | |Clear in the morning, overcast at noon, and |
| | | |drops of rain. At 3 o’clock heavy thunder- |
| | | |clouds, but without rain. |
| | | | |
| 12 | | |At 3.5 p.m. a thunder-storm, but only moderate|
| | | |rain, lasting half an hour. |
| | | | |
| 13 | | |Clear. |
| | | | |
| 14 | | |The whole day sky overcast, but no rain. |
| | | | |
| 15 | | |A few drops of rain in the morning, during the|
| | | |afternoon sunshine. |
| | | | |
| 16 | | |Sky thickly overcast. The rain commenced at |
| | | |6.30 a.m., lasting almost the whole of the |
| | | |day, at times light, at others violent. |
| | | | |
| 17 | | |(Gando.)—In the course of the morning the sun |
| | | |broke through the clouds. In the afternoon |
| | | |rain with interruption, after sunset a heavy |
| | | |rain lasting almost the whole of the night. |
| | | | |
| 18 | | |The rain began towards morning with increased |
| | | |violence; a little rain in the course of the |
| | | |following night. |
| | | | |
| 19 | | |A heavy rain in the morning, lasting half an |
| | | |hour, then dropping till 9 a.m.; afterwards |
| | | |the sun broke through the clouds. |
| | | | |
| 20 | | |Tolerably clear in the morning, at times a few|
| | | |drops of rain, a thunder-storm in the |
| | | |afternoon; regular rain from 4 p.m. till 8 |
| | | |p.m. |
| | | | |
| 21 | | |Tolerably clear; from 11.30 a.m. drops of rain|
| | | |till about 2 p.m. Afterwards the sun broke |
| | | |through the clouds. The afternoon clear. |
| | | | |
| 22 | | |2 o’clock a.m. a heavy shower, lasting till |
| | | |4.30, then a little rain occasionally. At 3 |
| | | |o’clock p.m. a thunder-storm from N.W. with |
| | | |rain at intervals, more continuous from 4 |
| | | |o’clock p.m. till about sunset. |
| | | | |
| 23 | | |About noon a thunder-storm in the distance; |
| | | |1.50 p.m. a light rain till 3 o’clock; at 4 |
| | | |p.m. the sun broke through the clouds. |
| | | | |
| 24 | | |Sky cloudy. About 9 o’clock p.m. a few drops |
| | | |of rain, lightning and thunder. |
| | | | |
| 25 | | |Overcast. At 7 o’clock the sun broke forth, |
| | | |fine and genial. 1 o’clock p.m. a light shower|
| | | |of rain; from 2 to 4 o’clock another light |
| | | |shower. |
| | | | |
| 26 | | |Fine day. At sunset a thunder-storm gathered; |
| | | |at 8 o’clock p.m. a light rain; then |
| | | |repeatedly in the course of the night. |
| | | | |
| 27 | | |Rain in the morning till 7 o’clock a.m. Just |
| | | |after sunset a thunder-storm, with moderate |
| | | |rain; then at 9 o’clock a second one |
| | | |excessively violent, lasting about an hour and|
| | | |a half. |
| | | | |
| 28 | | |6.45 a.m. a light thunder storm, with moderate|
| | | |rain, lasting till 8 o’clock, then the weather|
| | | |tolerably clear. At midnight a violent shower.|
| | | | |
| 29 | | |Day tolerably clear. |
| | | | |
| 30 | | |2 p.m. heavy rain. |
| | | | |
|Sept.| | | |
| | | | |
| 1 | | |In the evening violent thunder-storm, but |
| | | |without any rain. |
| | | | |
| 2 | | |In the night heavy rain, lasting almost till |
| | | |morning. |
| | | | |
| 3 | | |Dry. |
| | | | |
| 4 | | |At 4.30 p.m. heavy storm, little rain. |
| | | | |
| 5 | | |Clear. In the afternoon and evening a thunder-|
| | | |storm, with much heat-lightning, but only a |
| | | |few drops of rain. |
| | | | |
| 6 | | |At 11 o’clock p.m. a heavy thunder-storm with |
| | | |heavy rain, but only of short duration. |
| | | | |
| 7 | | |Dry. |
| | | | |
| 8 | | |In the latter part of the night, towards |
| | | |morning, heavy rain; then after a little |
| | | |interruption another shower till 8.30 a.m. |
| | | | |
| 9 | | |At sunset a thunder-storm from the S. passed |
| | | |by towards the W., bringing us but little |
| | | |rain. |
| | | | |
| 10 | | |Weather clear. At 10 p.m. thunder-storm with |
| | | |but little rain. |
| | | | |
| 11 | | |Cloudy. About 9 o’clock p.m. a heavy shower. |
| | | | |
| 12 | | |In the evening heat-lightning in the S.W.; no |
| | | |rain. |
| | | | |
| 13 | | |At 7 o’clock p.m. rain of long continuance. |
| | | | |
| 14 | | |In the evening thunder-storm, but no rain. |
| | | | |
| 15 | | |No rain. |
| | | | |
| 16 | | |In the evening heat-lightning; no rain. |
| | | | |
| 17 | | |Thunder-storm, but no rain, in the evening. |
| | | | |
| 18 | | |Very warm day; in the evening again dry. |
| | | | |
| 19 | | |No rain. |
| | | | |
| 20 | | |Very fine morning. |
| | | | |
| 21 | | |In the afternoon heavy thunder-clouds passed |
| | | |by with a few drops of rain. |
| | | | |
| 22 | | |About 7 o’clock a.m. a little dropping; |
| | | |afterwards the dark clouds were scattered. |
| | | |About 9 o’clock p.m. a thunder-storm gathered;|
| | | |only a few drops of rain. |
| | | | |
| 23 | | | |
| | | |Dry. |
| 24 | | | |
| | | | |
| 25 | | |Heat-lightning in the evening. |
| | | | |
| 26 | | |Heat-lightning in the evening. |
| | | | |
| 27 | | |In the evening cloudy; heat lightning. After 9|
| | | |o’clock a thunder-storm gathered with a heavy |
| | | |gale, but little rain about 10 o’clock. |
| | | | |
| 28 | | |Heat-lightning in the evening. |
| | | | |
| 29 | | |Dry. |
| | | | |
| Oct.| | | |
| | | | |
| 1-4 |No observation.|No rain. |
| | | | |
| 5 | | |At 10 o’clock p.m. a heavy gale, followed by a|
| | | |tolerable fall of rain, lasting till 3 |
| | | |o’clock. |
| | | | |
| 6-8 | | |No rain. |
| | | | |
| 9 | | |(Moríki).—In the night from the 8th to 9th, |
| | | |heavy fall of dew, like rain. |
| | | | |
|10-30| | |No observation. |
| | | | |
|1855.| | | |
| | | | |
| Jan.| | |
| to |No observation.| |
| Ap. | | |
| 15 | | |
| | | | |
|April| | | |
| | | | |
| 15 |12.30 | 103 |(Kúkawa).—Rainclouds. |
| |p.m. | | |
| | | | |
| | | |Repeated thunder. A few drops of rain. |
| | | | |
| 17 |2 p.m. | 103 | |
| | | | |
| 18 | | |Not clear. |
| | | | |
| 19 |2 p.m. | 107 | |
| | | | |
|20-24|No observation.| |
| | | | |
| 25 |2.15 | 108 |Warm day, with southerly wind. |
| |p.m. | | |
| | | | |
| 26 |2 p.m. | 112·5 | |
| | | | |
| 27 |2 p.m. | 113 | |
| | | | |
| 28 |No observation.| |
| | | | |
| 29 |sunrise| 82 | |
| | | | |
| |2 p.m. | 113 | |
| | | | |
| 30 |2 p.m. | 112·5 | |
| | | | |
| May | | | |
| | | | |
| 1-3 |No observation.| |
| | | | |
| 4 | | |In the evening heat-lightning towards the S. |
| | | |and S.E. |
| | | | |
| 7 |2 p.m. | 106 | |
| | | | |
| 10 | | |3.30 p.m. a tempest, with a sand-storm, a few |
| | | |drops of rain, more towards the N.E. A heavy |
| | | |gale. After sunset a heavy thunder-storm, but |
| | | |without rain. |
| | | | |
| 11 | | |In the night a thunder-storm, with much |
| | | |lightning, and a heavy gale. |
| | | | |
| 15 | | |A hot day. Heat-lightning in the evening. |
| | | | |
| 16 | | |2.30 p.m. a thunder-storm from N., passing to |
| | | |the W. Thunder and lightning, but no rain. |
| | | | |
| 17 | | |Heat-lightning in the evening. |
| | | | |
| 18 | | |From 4 o’clock till 7 o’clock a.m. a light |
| | | |rain with interruption, accompanied by a |
| | | |strong gale. |
| | | | |
| 19 | | |Early in the morning a light rain. |
| | | | |
| June| | | |
| | | | |
| 5 | | |At noon a thunder-storm gathering; 12.30 p.m. |
| | | |a light rain; 4 p.m. another light rain. |
| | | | |
| 6 |2 p.m. | 104 | |
| | | | |
| 7 |2 p.m. | 109 | |
| | | | |
| 9 |2.30 | 108 | |
| |p.m. | | |
| | | | |
| 10 |No observation.| |
| | | | |
| 11 |2.15 | 108 | |
| |p.m. | | |
| | | | |
| 12 |2.30 | 110 | |
| |p.m. | | |
| | | | |
| 13 |1.45 | 107·5 |(Kalála, near Bilma.)—A little after midnight |
| |p.m. | |a heavy gale arose; 1.45 p.m. a little rain. |
| | | | |
| 14 |No observation.| |
| | | | |
| 15 |2.30 | 110 | |
| |p.m. | | |
| | | | |
| 16 |2 p.m. | 112 | |
| | | | |
| 17 |sunrise| 73 | |
| | | | |
| |sunset | 83 | |
| | | | |
| 18 |sunrise| 69 | |
| | | | |
| |2 p.m. | 109 | |
| | | | |
| 19 |sunrise| 76·5 | |
| | | | |
| 20 |sunrise| 79 | |
| | | | |
| |2 p.m. | 109 | |
| | | | |
| 21 |2.30 | 111·5 | |
| |p.m. | | |
| | | | |
| 24 |2.30 | 109 | |
| |p.m. | | |
| | | | |
| 25 |2.30 | 109 | |
| |p.m. | | |
| | | | |
| |sunset | 101·5 | |
| | | | |
| 26 |sunrise| 86 | |
| | | | |
| 27 | | |Warm day. |
| | | | |
| |2.30 | 114 |Heavy gale in the night. |
| |p.m. | | |
| | | | |
| 29 | | |Very heavy sand-storm early in the morning. |
| | | | |
| |2 p.m. | 109 |A heavy gale. |
| | | | |
| 30 |sunrise| 81 | |
| | | | |
| July| | | |
| | | | |
| 2 |sunrise| 68 | |
| | | | |
| 5 |sunrise| 68 | |
| | | | |
| 22 |1 p.m. | 111 | |
| | | | |
| 24 |2 p.m. | 112 | |
| | | | |
| 27 |2.30 | 108 | |
| |p.m. | | |
+-----+-------+-------+----------------------------------------------+
[Footnote 130: All the people assured me that the preceding year the
rain-fall about this time of the year had been much more considerable.
They generally reckon four rainy days in March and three in April, and
call this season the Nisán.]
APPENDIX VIII.
A FEW REMARKS WITH REGARD TO THE MAPS.
BY DR. A. PETERMANN.
It was originally intended to compose a full memoir on the subject of
the construction of the maps showing Dr. Barth’s travels and researches;
but the preparation of the drawings themselves has, up to the last
moment, occupied so much time that, in order not still further to delay
the publication of these volumes, an apology only for a memoir can be
offered. Besides, all the native information and the itineraries, which
form the substance of so considerable a portion of the two general maps,
have been given at full length in the Appendices to the five volumes. It
was also felt that, better than all the most elaborate disquisitions and
discussions that could be advanced in such a memoir, will be the test
applied to the maps by the Niger Expeditions, which for a period of five
years are to proceed both up the Kwára and the Bénuwé by means of
steamboats, commanded by experienced naval officers, who will set at
rest the true positions of such of Dr. Barth’s points as they may be
able to reach. The first expedition which was sent out to follow up Dr.
Barth’s discoveries, namely the expedition up the Bénuwé in 1854,
commanded by Dr. Baikie, did not, it is true, reach the point where Dr.
Barth crossed that river in 1851[131]; but a second expedition will, no
doubt, penetrate further. Meanwhile, the present expedition up the Kwára
will, it is hoped, reach Say during the present year, and, by fixing the
position of that place accurately, will offer an important point of
comparison with the results of Dr. Barth’s labours.
After the foregoing remarks, it must at once be distinctly stated that
Dr. Barth himself has made no astronomical observations either of
latitude or longitude. The best established of Dr. Vogel’s positions,
therefore, were made use of in constructing the maps, and consequently
they form the basis of most of the routes connected with Múrzuk, Kúkawa,
Zínder, and Yákoba. Beyond these points the routes were almost wholly
laid down from dead reckoning, with the exception of those from Tripoli
to Múrzuk, _viâ_ Mizda, and from Múrzuk to Ghát and Aïr, where Dr.
Overweg’s observations of latitude were made available, as well as the
only observation of longitude that could be made out from the
fragmentary and torn remains of his papers, namely, that of the island
of Belárigo in Lake Tsád.[132] It will be seen, therefore, that by far
the greater portion of the countries over which Dr. Barth’s labours
extend, was laid down either from dead reckoning or from computations of
native routes and native information. Thus the whole route from Zínder
to Timbúktu, for example, a distance by Dr. Barth’s travelling lines of
upwards of 1200 English miles, had to be laid down solely from dead
reckoning taken from a very accurately kept journal; and the magnetic
variation had to be guessed at. Yet, despite of these shortcomings, the
writer hopes that in the construction of these maps, in several of which
he was greatly assisted by the original maps laid down by the traveller
himself, he has not departed very widely from the truth; and he looks
confidently forward to their being tested by the Niger expeditions.
A great deal has been said of late on astronomical observations in
connection with African exploration, and it has—in some instances—been
represented as if only those travels and explorations which were based
on such observations were valuable, while all others were of no value.
Assertions made thus indiscriminately are most objectionable, as a
careful noting of the bearings and distances of each day’s journey, such
as Dr. Barth has made, is far preferable to many astronomical
observations which cannot be implicitly relied on; it is only the
accurate astronomical observations which deserve to be regarded as well
established points in a traveller’s route. In our own case we could
adduce many striking instances of the uncertainty of occasional
observations. Thus, although Dr. Vogel was an astronomer by profession,
fully competent to make observations with care and accuracy; yet, in the
construction of Dr. Barth’s own routes, south, south-east, and east from
Kúkawa to Ádamáwa, Músgu, and Bagírmi, we saw good reason to reject all
Dr. Vogel’s positions bearing upon these routes, as Ujé, Díkowa, Dilhé,
Wáza, Kadé (Ádishén), &c. &c., and to prefer simply Dr. Barth’s
itineraries of dead reckoning.
NOTE by Dr. Barth.—In constructing the western sheet of the general
maps, no notice has been taken of the fact of Major Laing having entered
the desert of Tanezrúfet in 23° 56′ N. (_Quarterly Review_, 1828, vol.
xxxviii. p. 101.) But we do not know whether Laing proceeded by way of
Inzíze or by some other route. It is, however, not improbable that
Aúlef, the starting point of those routes, lies about twenty miles
further south.
The identification of Bot-hadíye with Bakel on the Senegal, is not quite
certain; but at all events it is a place at no great distance to the
N.W. of it.
[Footnote 131: The information Dr. Barth was able to collect with
reference to the lower part of the Bénuwé, as far as subsequently
surveyed by Dr. Baikie, was rather meagre; yet even with regard to those
few data, provisionally as they were laid down from Dr. Barth’s original
map in A. Petermann’s “Account of the progress of the Expedition to
Central Africa, London, 1854,” Dr. Baikie acknowledges the service that
map proved to him, and records his testimony both as to the amount and
general correctness of the information it contains. (See Dr. Baikie’s
“Narrative of an Exploring Voyage in 1854,” p. 446.)]
[Footnote 132: The cardinal points of the maps where astronomical
observations had been made by Dr. Vogel, besides Tripoli, are the
following:
Longitude E. Latitude N.
Sókna 15° 48′ 30″ 29° 4′ 4″
Múrzuk 14 10 15 25 55 16
Kúkawa 13 24 0 12 55 14
Yákoba 9 31 45 10 20 10
Zária 7 23 10 11 4 46
Bebéji 8 6 25 11 35 30
Zínder 9 2 45 13 47 6
Besides, Dr. Vogel has made astronomical observations at the following
places: Bení Ulíd, Enfád, Bonjem, Godfah, Óm el ʿAbíd, Gurméda (wrong
name), Sebhá, Bimbéja, Bahr el dúd, Óm el mé, Lake Mandra, Jerma,
Ghodwa, Mʿafún, Mastúta, Gatrón, Tejerri, El Áhmar, Má-faras, Jehaye,
Ashenúmma, Shemúttero, Bilma, Zau kurá, Ágadem, Bélkashi farri, Kufle,
Kibbu, first outlying fresh-water basin, north-western end of the Tsád,
Ngégimi, Bárruwa, Yó, Morá, Ujé (Mábani), Máshena, Múniyó (Búne),
Zínder, Gújeba, Gebbeh, Gombe, Dan Hajji, Múri, Tindang, Díkowa, Delhé,
Wáza, Ádishén (Kadé, residence of Ádishén), frontier of territory of
Ádishén, north end of Túburi Lake, Túburi village, mountain on west side
of lake. (See the Journal and the Proceedings of the Royal Geographical
Society of 1854-1858. But in the Journal, vol. xxv. p. 242., there is a
misprint, the latitude of Kúkawa being given as 12° 15′ 14″.)
Mr. Overweg’s latitudes, besides his observation at Belárigo (14° 50′ 0″
long., 13° 26′ 37″ lat.), relate to the following places: Mizda,
Taboníeh, El Hasi, Wádí Ajúnjer, Falésselez, Aísala, Tin-téllust,
Ámfisás, island of Gúria in the Tsád, and on his route to the Músgu
country, Yédi, Marte, Alla, Del-hé, Zógoma, Mása, five other
intermediate stations, and three observations in the district of Wúlia.
(See Petermann’s account, p. 15.)]
INDEX.
* * * * *
Ábare, tribe of Músgu, numbers of them captured for slaves, iii. 236.
Ábbega, the freed Marghí lad, iv. 10.
ʿAbd-Allah, the learned Tawáti, i. 398.
ʿAbd-Alláhi, son of Fódiye and brother of ʿOthmán, iv. 527. His
children, iv. 196, _note_. Notice of his work, 186.
ʿAbd el Káder, sultan of Bagírmi, iii. 442.
ʿAbd el Káder organizes a religious revolution in Fúta, iv. 628.
ʿAbd el Káderi, sultan of Ágades, i. 401. His investiture, 422. His
letters, 437. His deposition and his confidence in me, iv. 185.
Abíla, mount of Aír, i. 380.
Abú Bakr el Wakshhi, first acquaintance, i. 489. His kindness to me in
Kátsena, ii. 55.
Ábú el Hassan, governor of Támkala, interview with, v. 304. His
character and position, 306.
Ábú-Gher, village of Bagírmi, market, iii. 386, 568.
Ádamáwa, country of, a Mohammedan kingdom engrafted upon a mixed stock
of pagan tribes, ii. 414, 500. Character of, 503. A country for
colonies, ii. 456. Different character of settlements, 510. Itineraries
passing through the districts of, 587.
Adansonia digitata, the most common tree through the whole breadth of
Central Africa, ii. 157, 362. In Bághena, v. 505. Colossal specimens,
ii. 157, 392. Different variety, iv. 71. Peculiar domain, ii. 39. The
constant companion of human society, 40, 541. On the Niger, v. 278, 280,
282. Use of the leaves of, for vegetable soup, ii. 15, 314, 388; iv. 35,
_passim_. Use of the fruit for imparting an acid taste, ii. 388.
Ádar, governors of, iv. 530. Country of, and towns, i. 556. Limits of,
iv. 161.
Ádar, well and hamlet in Aússa, v. 485.
Ádar-andúrren, “the little creek,” usual ferry on the Niger, v. 247.
Ádar-n-háut island and its inhabitants, v. 191.
Áderár, country of the Awelímmid, list of wells and pasture grounds of,
v. 207, _note_.
Áderér, district described, and Moorish tribes in, v. 535.
Ádishén, the Músgu prince, conduct of, towards his female slaves, iii.
164. His reception by the vizier, 181.
Áfadé, town and district, iii. 275, 467.
Áfagé, town, iii. 150.
Afalésselez, character of, arrival at the well, i. 260.
African warfare, interesting incident in, v. 189. Cruelty of, iii. 225.
Afúlle district and its inhabitants, v. 520.
Ágades and its inhabitants described, i. 397-457. Its history, 458.
Period of foundation, iv. 593. Its ancient gold trade, i. 467. Prices in
market, 479. Identity of its language with that of Timbúktu, 418
(compare iv. 603.). Ground plan of, 475. Dungeon, 421. Great mosque and
tower, 449. Investiture of the sultan, 422. Audience hall, 400.
Ágata, village and mount, i. 379.
Agérijít, village and well, v. 505.
Ághadír Dóme, village and inhabitants, v. 551.
Agháfi, ancient town of Kánem, iii. 105, 512, _seq._
Ághelé district on the Niger, v. 238.
Aghó, formerly large town of Kánem, iii. 91, 512.
Áhmed Bábá, notice of his work, iv. 200. His character, 407, 600.
Áhmed bel Mejúb, Arab traveller, notice of, ii. 283.
Áhmedu, Séko (Sheikh), ruler of Másina, his hostility towards me, iv.
458, 461, 508; v. _passim_.
Aidó grass, with prickly involucre, i. 534.
ʿAín Zára, described, i. 87. Welcome reception in, on home-journey, v.
451.
Aïr, or Ásben, ethnographical relations of, i. 335. Áír not Ahír, 336,
_note_. See Ásben.
Airi, the great salt caravan, its gathering, i. 504, 510. Estimate of
its numbers, ii. 40. Went formerly only as far as Kátsena, ii. 65.
Ájirí village, ii. 233.
Ákarámbay, iron gates of, narrow passage in Niger, v. 249.
Ála, Alla, Bórnu town and vicinity, iii. 128.
Alairúk village, iii. 28.
Aláli-Ádia valley of Kánem, iii. 100.
Alamáy, or Allamáy, Bórnu town, ii. 191; v. 380.
Alamáibe, or Allamáibe, village, hospitable treatment at, v. 378.
Aláso or Alássa, town of Bághena and its vicinity, v. 495, 518.
Aláune, Bórnu town, ii. 220; iv. 29.
Aláwo, town of, ii. 371.
ʿAlíyu, sultan of Sókoto, first meeting with, iv. 133. His character,
154. Sets out on an expedition against the Góberawa, 140. His
proceedings, 163-165. Returns to Wurnó, 183. Interview with, v. 336. His
justice, 340. Farewell interview with, 343.
Alkúttabu, chief of the Awelímmed, iv. 470, _passim_.
Áman Sémmedné valley, sculpture and stone circles at, i. 204.
Ammas, “the islands and swampy grounds in the Niger,” v. 210.
Ánay town, in the valley of Kawár, v. 434.
Angála, _see_ Ngála.
Anikímma, Tebu town, v. 433.
Aníslimen, Merábetín or Tolba, peaceable tribes of the Kél-owí, i. 322
(compare 321, _n._). Of the Awelímmiden, v. 558. Of the Íregenáten, 562.
_See_ Merábetín.
Ánnur, chief of Tintéllust, sends us an escort, i. 326. Interview with
him, 360. His character, 361; ii. 2. Parting with, ii. 1. Visit him at
his estate, 21.
Ánnur karamí, a relation of the former, i. 255. His lodgings at Ágades,
413.
Ant-hills of immense size, iii. 362. Indicating the neighbourhood of a
river, ii. 463.
Antilope, different species, Búbalis, i. 263; v. 424. A. Addax, ii. 224.
A. Leucoryx, i. 520; bucklers made from its skin, 521; its meat, 528. A.
Oryx, iii. 357; iv. 20. A. Soemmeringii, ii. 224; iii. 328. Other
species, ii. 325.
Ants, serious attack of black, iii. 393. Battle between red and white,
399. Winged, 4. White, on the Niger, v. 150, _note_, 284. Northern limit
of, i. 540; v. 414. Abundance of ants in Kátsena, iv. 97.
Arab or Moorish tribes of the western part of the desert, list of, v.
525.
Arabs, native Arabs, or Shúwa, of Bórnu, and neighbouring countries, ii.
355. Early settlements in Kánem, iii. 545. Chiefs of, 521. Their
intercourse with the Fulbe, 369.
Arama, _see_ Rumá.
Arborescent Euphorbiaceæ, iii. 267.
Archer, mounted, rare, ii. 232. In Fógha, iv. 231.
Architecture of Ágades, i. 442, 446. Of Kanó, ii. 123. Of dwellings in
Saráwu, 439. In Múbi, 527. Of the Músgu tribe, iii. 248. Of palaces in
Logón, 287, 289. In Más-eña, 389. Of dwellings in Másina, iv. 253, 254.
In Namantúgu, iv. 276, 277; in Tinge, 311. In Timbúktu, 449. Insecurity
of clay-houses, iii. 392. More solid architecture in former times, ii.
226. iii. 226, 389. Songhay and Háusa architecture, v. 281.
Argúngo, residence of rebel chief of Kébbi, iv. 201.
Áribínda, town of, and its inhabitants, iv. 306.
Áribínda, meaning southern bank of Niger, iv. 307; v. _passim_.
Arókam valley described, i. 268.
Asába mountainous district, v. 517.
Ásada, valley of Aïr, described, i. 383.
Ásben, or Aïr, first view of, i. 279. Nature of the country, 304.
Mountains of, 308. Forms of name, 308, _n._
Asclepias gigantea, enormous specimens, i. 254, 320. Usefulness of, 541.
Bears testimony to the fertility of the soil, 393. Wide extent, ii. 197,
319, 320, _passim_. Its monotonous character, ii. 180. Characteristic of
the neighbourhood of Kúkawa, ii. 548.
Asér village, near Sansándi, v. 482.
Aséttere valley, i. 270.
Ásfer, singular food of this bird, i. 135.
Asfúra valley, iii. 90.
Áshenúmma and its inhabitants, v. 430. Dried fish the best medium of
commerce at, 433.
Asïu, or Asëu, well, importance of, i. 280, 562.
Áskíá, Mohammed ben Abú Bakr, king of Songhay, his greatness, iv. 414.
His rise, reign, and death, 596-605. Compare i. 459.
Ásodi, description of the town, i. 375.
Asses, usual beasts of burden of Gúro travellers, iv. 263; compare v.
27. Excellent breed in Aïr, i. 371; in Dar-Fúr, ii. 367; in Mósi, v. 27.
Plenty of, on the Niger, v. 108, 177.
Ásu town, iii. 461. Not name of river, 462.
Aswánek tribe, sections of, v. 504.
Átar, town of Áderér, v. 537.
Alantíka mount, highest mountain of my route, ii. 465.
Aúdaghost, notice of, i. 458; iv. 580, 582.
Aúderas, beautiful valley of Aïr, described, i. 387.
Áussa district, towns in, v. 479.
Aússa, general term for north bank of Niger, ii. 70; v. _passim_.
Auyók territory described, iv. 43.
Áwáb, chief of the Tin-ger-égedesh, interview and religious discussion
with, iv. 427. His account of Mungo Park, 505.
Awelímmiden, origin, iv. 626. Sections and families of, v. 552.
Peaceable tribes of, 558.
Ayóru, village and inhabitants, v. 261.
Ayú, or Manatus, found in the Bénuwé, ii. 507; in the Shári, iii. 325;
in lake Débu, v. 472; and in the Niger in general, 103.
Ázawád, district north of Timbúktu, and adjoining districts, notice of,
v. 459.
Ázawágh, district on the Niger, v. 459.
Ázemay, village on Niger, and its inhabitants, v. 279.
Azkár, tribe of Imóshagh, historical notices of the, i. 228.
Babáliyá, town of Bagírmi, notice of, iii. 616. Condition of treaty with
regard to, 520.
Bábir tribe, notice of the, ii. 404.
Báchikám, branch of Shári, great breadth, iii. 400. Upwards, places
along the, 590. Downwards from Más-eñá to Músgu, 603.
Badamúni, or Gadabúni, fresh and natron lakes, iv. 69, 72. Village
described, 70.
Badaníjo, village of Ádamáwa, described, ii. 435.
Badaráwa, walled town of Zánfara, with a considerable market, iv. 125.
Badda-badda, walled town of Kebbi, iv. 206.
Bága, remarkable architecture described, iii. 248.
Bágelé, mount of Ádamáwa, ii. 478. Hamlets of, 499, _note_.
Bághena, identity with part of the ancient Ghánata, Arab tribes in, v.
525. Present state and historical notices of, 500.
Baghzen mount, i. 378, 513.
Bagírmi, description of the natives, iii. 344. Females, 395. Historical
survey of, 425. When first mentioned, 505. General character of,
445-449. Arms, language, and dress, 450. Government, 452.
Bagma village described, ii. 422.
Bahr el Ghazál, large valley east of Tsád, described, iii. 487.
Bákada village and inhabitants, iii. 337, 358.
Bakáy, _see_ Sheikh Sídí Áhmed.
Balanites Ægyptiaca, northern limit of, i. 265, 508. Wide range over
Negroland, ii. 206. Name in Ádamáwa, 506. Fruit of much value in Bórnu,
314. In Bagirmi, iii. 449. Bread made from the fruit of, 386. Leaves
used likewise, 353, 449. Fine specimens on Niger, v. 267, 272. In
Timbúktu, iv. 475.
Bamba, or Kasbah, town on the Niger, and inhabitants, v. 158.
Bámbara town and inhabitants, iv. 354-365.
Bámbara, country, present ruler, iv. 469.
Bamúrna valley, with sugar plantation, iv. 171.
Bánal, mountainous district of Bagírmi, and inhabitants, iii. 611.
Bánam and its inhabitants, iii. 609.
Banana (_Musa Paradisiaca_), ii. 84. Common in the southern provinces,
506, 579; iv. 196.
Banáy village, iv. 384.
Bandégo village of Ádamáwa, ii. 218.
Baobab, _see_ Adansonia.
Bárakat, town and inhabitants, i. 242. Vicinity described, 244.
Baratáwa village, fine tamarind trees near, iv. 64.
Bárea village of Músgu country, iii. 188.
Bargu or Barba country, north of Yóruba, iv. 600.
Barley cultivated on the Niger, v. 158.
Barno locality on Niger described, v. 227.
Barth, Dr., his previous travels in Barbary, vol. i. p. vii. Course of
his studies, ii. 467. Volunteers to accompany Mr. Richardson in the
exploration of Central Africa, vol. i. p. ix. Joins the expedition at
Tunis, 1. Arrival at Tripoli, 15. Residence at and excursions round,
17-84. Journey across the desert, 85, _seq._ Residence at Múrzuk,
164-170. Departure from Múrzuk, 173. Negotiation with Tawárek chiefs,
181-183. Joins the caravan, 188. Astray in the desert, 214-220. Arrival
at Ghát, 221. Departure for the open desert, 241. Joins the Kél-owí
caravan, 247. Reaches the Tinýlkum caravan, 272. Alarms from Tawárek
freebooters, 282-307. Attacked and pillaged by the Merábetín, 313-317.
Endangered by a desert torrent, 324. Arrival of escort from Ánnur, 326.
Arrival at Tintéllust, 334. Residence in Tintéllust, 360-369. Nocturnal
attack, 364. Journey to Ágades, 370-396. Residence at Ágades, 397-457.
Interview with the sultan, 400. Receives letters of protection, 436.
Residence in Tin-Téggana, 486-499. Religious conversation with Ánnur,
493. Joins the salt-caravan, 500.
Parting with Mr. Richardson, ii. 1. Interview with the governor of
Kátsena, 49. Theological discussion with Bel-Ghét, 62. Departure from
Kátsena, 84. Residence in Kanó, 97-147. Severe attack of fever, 101.
Audiences with the ghaladíma, and governor 104-106. Sets out from Kanó
alone, 148. Joins the sheríf ʿAbd-el-Khafíf, 155. Interview with
ghaladíma ʿOmár, 193. Enters Bórnu, 201. News of Mr. Richardson’s
death, 203. Visit to his grave, 218. Interview with the governor of
Dúchi, 235. Arrival at Kúkawa, 243. Servants and debts of the mission,
244. Interviews with the vizier, 247. Amicable arrangements, 250. Debts
of the mission discharged, 297. Expedition to Lake Tsád, 319-337.
Meeting with Mr. Overweg near Kalíluwá, 342. Departure from Kúkawa,
351. Journey to Yóla, 353-484. Interview with the governor, 490.
Anxiety and sickness, 495. Mission repulsed, 496. Return from Ádamáwa
to Kúkawa, 515-549. Interview with the vizier, 550.
Expedition to Kánem, iii. 23-117. Joins a band of the Welád Slimán, 61.
Interview with the sheikh of that tribe, 66. Camp taken, 103. Continued
illness, 90-112. Return to Kúkawa, 116. Accompanies the expedition
against Mándará, 118-259. Discussion on slavery with the vizier,
131-135. Cut off from the army, 191-193. Return to Kúkawa, 258. Journey
to Bagírmi, 260-369. Stopped at the Shárí river, 314. Succeeds in
crossing, 320. Residence at Mélé, 325. Laid in irons, 364. Proceeds to
Más-eñá, 368. Interview with the lieutenant-governor, 371. Becomes a
retail dealer, 380. Arrival of letters and supplies, 406. Audience with
the sultan, 412. Departure from Más-eñá, 424. Arrival at Kúkawa, 470.
Treaty of commerce signed by the sultan, 472. Death of Mr. Overweg,
477.
Parting interview with the Sheikh ʿOmár, iv. 4. Departure for Timbúktu,
6. Enters the Komádugu of Bórnu, 18. Reaches the mountainous province
of Múniyó, 42. Interview with the governor, 53. Visit to the natron
lake, 66. Arrival of pecuniary supplies, 81. Interview with the
governor of Kátsena, 97. Discussion on polygamy with ʿAbd-e’-Rahmán,
102. Journey from Kátsena to Sókoto, 105, _seq._ Interview with ʿAlíyu,
132-188. Letter of franchise, 139. Residence in Wurnó, 143-188. Arrival
at Gando, 194. Transactions with the sultan, 198-200. Unsafe journey
through Kebbi, 204-240. First sight of the Niger, 240. El Waláti,
specimen of a Moorish character, 282. Stay in Libtáko, 286-298.
Transactions with the Tawárek, 338-347. Interview with the emír of
Sarayámo, 373. Embarks on a creek of the Niger, 377. Interview with
Sídi Álawáte in Kábara, 401. Arrival at Timbúktu, 405. Religious
discussion with Sídi Álawáte, 445. Attack of fever, 444-450. First
interview with Sheikh el Bakáy, 453-457. Unsettled residence in
Timbúktu, 458, _seq._ Dangerous situation, 491. Interview and religious
discussion with Áwáb, 497. His account of Mungo Park, 505. Religious
discussion with Sheikh el Bakáy, 510.
Discussion on the relation of Christ and Mohammed, v. 4. On the
prophets, “Who is a Moslim?” 63. Forced to leave the town, 70.
Political meeting, 79. Departure from Timbúktu, 94. Retrograde
movement, 111. Final departure, 141. Enters the desert, 166. Arrival at
Gógó, 215. Parting with El Bakáy, 239. Travels along the south-western
bank of the Niger, 240-294. An alarming adventure, 285. Second
residence in Say, 295. Interview with the governor, 295. Arrival at
Támkala and interview with the governor, 304. Attack of dysentery at
Wurnó, 336. Interviews with ʿAlíyu, 336, 343. Second residence in Kanó,
358. Pecuniary difficulties, 366. Meeting with Mr. Vogel, 381. Last
residence in Kúkawa, 391. Arrangements with Mr. Vogel, 394. Attack of
rheumatism, 398. Difficulties and delays, 403. Traverses the desert
with a small Tebu caravan, 408-444. Stopped by Arabs, 449. Arrival at
Tripoli, 451. Arrival in London, 452.
Báruwa or Bárruwa town and vicinity, iii. 42, v. 410.
Basengíddi village, v. 514.
Basikúnnu town and inhabitants, v. 482.
Basikúnnu and Yá-saláme, list of places between, v. 481.
Bat-há large valley and river of Wádái, iii. 537, 564. _seq._
Batta tribe in Ádamáwa, ii. 511.
Báure, a species of ficus, large specimen, i. 392. Poorer specimens, iv.
64.
Baúshi trees, ii. 12.
Báya and its inhabitants, ii. 613.
Beans, cultivation of, ii. 310; iv. 29, _passim_.
Bean-tressels excellent food for camels, iv. 89.
Béchi town and neighbourhood, ii. 92.
Bedánga and its inhabitants, iii. 594, 608.
Bedde territory and its inhabitants described, iv. 33.
Bedstead, kind of, necessary for an African traveller, ii. 8. Curious
bedsteads in Ágades, i. 442.
Beehives, ii. 91. Underground, 377.
Bees, dangerous attack by, iii. 240.
Bégúngu island, in the Niger, v. 289.
Belánde village, v. 311.
Belang, important town of Gurma, iv. 560.
Bélem, residence of Mʿallem Delíl, town and its inhabitants, ii. 451,
523.
Bello, sultan, character, iv. 513. Notice of his work, 187.
Belússa important town, of Mósi, iv. 563.
Bení Ulíd, troublesome place, v. 451.
Bennanába, or Benába, chief town of Gurma, meaning of name, iv. 559.
Benón, camp where Park was kept a prisoner, v. 491.
Bentang tree, _see_ Silk cotton tree.
Bénuwé river, ii. 464, 517. The great arm of the Kwára, 467. Period of
rising and falling, 475. Its importance for the intercourse with the
interior, ii. 348; iii. 132, 134.
Benzári, town of Manga, ii. 175.
Bérabísh (_sing._ Berbúshi) tribe, sections of, in Ázawád, v. 464. Their
hostility towards me, 491, 505. Chief of Bérabísh murderer of Major
Laing, iv. 500. Death of his son, 509.
Berber population, historical notices of, i. 223. Licentious manners of
frontier tribes, 288; v. 190.
Berbéruwá well of Manga country, iv. 43.
Berí village and inhabitants, iii. 50. Route to from Ngégimi, 52,
_note_. Former importance, 500, _seq._
Bernínkoró, Bámbara village, v. 499.
Beshér villages and well near Kúkawa, ii. 242.
Betéhá valley of Wádái, principal villages along the, iii. 578.
Béting district, character of the Niger in, v. 254.
Bú el Hamésh, well of Kánem, iii. 108.
Birchi village, v. 355.
Birmenáwa town, ii. 164; v. 373.
Birni, or Ghasr-éggomo, the old capital of Bórnu, founded by whom, ii.
644. Description of its ruins, iv. 50.
Bírni town on Niger and inhabitants, v. 287.
Bírni-n-Débe, site of and forest scenery, iv. 223.
Bírni-n-Kebbi and its inhabitants, iv. 212; v. 322. N.B. Other names
beginning with the term Birni look for under the second part of the
name.
Bitinkóbe tribe, v. 289.
Bizúggu town, iv. 554.
Blacksmiths of the Tawárek, i. 373. Blacksmith’s workshop described, ii.
376.
Boats on the Tsád, ii. 327, on the Shári, iii. 293, 297, of the Musgu,
220, on the Bénuwé, ii. 469, on the Niger iv. 242, 362; v. 276.
Represented in Pl. iv. 391, 395.
Bodinga town and market, v. 333.
Bóghel valley, its picturesque and rich character, i. 395.
Bógo village, iii. 186.
Bokhári, governor of Khadéja, his expedition against Khadéja, his
success, and what use he made of it, ii. 175; v. 350.
Bokhári, learned man of Sókoto, iv. 528.
Bokhári, a learned man of Gando, iv. 200.
Bóne village, iv. 336.
Bongesémba village, on the Upper Niger or Dhiúliba, different quality of
the water of the two branches of the river at, v. 477.
Books should be sent out to Central Africa, v. 43. Manuscript books in
Bagírmi, iii. 373.
Bóre town, v. 466.
Bórnu, general character of history of, ii. 253. Form of government,
270, 648. Friends and instructors in, 283-290.
Bórnu, chronological table of events and list of kings of, ii. 633.
Bórnu army, appearance of, iii. 165. Detachments composing the cavalry
of, in the expedition to Músgu, 521.
Bórnu proper, boundaries of, ii. 201.
Bornu-Gungu, or Barnu-Gungu, island in the Niger, scenery round, v. 242.
Borzári, town of Bórnu, iv. 32.
Bóse village and inhabitants, v. 281.
Bosebángo village and inhabitants, iv. 267-271.
Bot-hádíye post on the Senegal, v. 500. Compare 670, _n._
Bread of Magáriá, i. 522. Of balanites, iii. 386.
Búdduma, islanders of the Tsád identical with the Yédiná, ii. 324. Their
character, 324. Their canoes, 327. Overweg’s visit to their islands,
iii. 8.
Búgarí village, iii. 317; described, 334.
Búggoma river, iv. 303.
Búgla well, v. 489.
Búgomán town on Shárí, iii. 331.
Bulála, dynasty of, identical with Gaöga, iii. 427. Divisions of the,
586.
Bullock-riding, attempt at, i. 371. Excellent bullocks in Aír, 377; ii.
5. The bullock the native beast of burden, ii. _passim_.
Bulls used by the ancient kings of Fezzán for drawing their chariots
sculptures confirmatory of, i. 199.
Búnday mountain range, i. 377.
Búndi town, ii. 195; v. 380.
Bundóre village, dye-pits at, iv. 272
Búne, Old and New, iv. 47.
“Búne Kayérde Sʿaíd” village and meaning of name, v. 387.
Búnka town and its inhabitants, iv. 118; v. 351.
Búrj el Melha, a ruined castle, i. 13.
Búrgu or Burku, interesting country, ii. 27, 493.
Burre hamlet, rocky character of the Niger near, v. 251.
Burrum, or Bahr el Ghazál stations along, iii. 490.
Bússumo town, iv. 561.
Butter, fresh, not to be got in Bórnu, nor in Negroland in general, ii.
230; iv. 125.
Butter-tree, Bassia butyracea (kadeña, tóso), in Kátsena, ii. 84, 87;
iv. 107. Ádamáwa, ii. 387, 408, 434. In great numbers on Niger, iv. 385;
v. 282.
Búwa tribe, divisions, iii. 593.
Búwa-Dasár tribe, iii. 614.
Býrgu, nourishing grass in Niger, v. 152, 156. Honey prepared from, 165.
Caillié, Réné, the traveller, iv. 387, 455.
Camel, the, not indigenous in Africa, i. 200. Prices of, in Bórnu, ii.
315. Camels of Bórnu, iii. 194. Camels of the desert not accustomed to
the food near the river, v. 190.
Camel races, i. 329.
Canoes on the Bénuwé, ii. 469. See Boats.
Capparis sodata, uses of, i. 295. Wide extent of, 295, 320; v. 96, 143,
251. In the Burrum, iii. 491. Berries of, i. 295; v. 146.
Caravan trade of Timbúktu with Morocco, v. 32.
Caravans avoid the villages bordering the desert, i. 122.
Castle of the Prophetess, a Roman ruin at El Jem. i. 3.
Cattle, horned, indigenous or imported, iii. 235. Introduced into many
districts by the Fúlbe.
Champagóre, town and residence of Galaijo, described, iv. 253.
Champaláwel town, iv. 261.
Cheréka mount, i. 375.
Chifówa town described, ii. 178.
Chíre described, iii. 599.
Civilisation, false, its influence in furthering the slave trade, iii.
133. Of Negroland, only means of, 365.
Clapperton, Captain, probable cause of his death, iv. 178. His great
merit as a traveller, 169.
Clay the chief food of the Dingding tribe, ii. 625. Clay-houses,
insecurity of, iii. 392.
Cocks used in deciding law suits by wager of battle, ii. 535.
Commerce of Libtáko, iv. 288. Of Timbúktu, iv. 615; v. 17. Of Kanó, ii.
125, _seq._ Of Kúkawa, 307, _seq._ Of Wádáy, iii. 556.
Corchorus olitorius, common vegetable in Ágades, i. 405. In Bórnu, ii.
67, 180. In Bagírmi, iii. 421. In the desert, v. 429.
Costume of Démmo chiefs, iii. 206.
Cotton cultivated from Bagírmi to Timbúktu, Preface, p. xx. Best cotton
near lakes and rivers, iii. 142. In Bagírmi cultivated in ridges, iii.
339. Chiefly cultivated by Bórnu people, iii. 448. The wealth of Díkowa,
iii. 139, 268. On Niger, v. 286, 289. The staple in market of Badaráwa,
iv. 125. Cotton extensively manufactured in Kanó, ii. 125. From the 11th
century in Silla, v. 30. Celebrated in Korórofa, ii. 579. In Kong, iv.
557. In Zágha, v. 475.
Cotton-fields, general neglected appearance, iii. 142. Well kept, iv.
117.
Cotton-strips as money, ii. 311. In the country towns of Bórnu, ii. 212.
In Ádamáwa, ii. 446. In Bagírmi, iii. 381. In Libtáko, iv. 291. In
Ísayé, iv. 332.
Croton tiglium in Bagírmi, iii. 449.
Crowe, Mr., H.M.’s consul-general in Tripoli, i. 15; ii. 106.
Crystallised tubes, v. 422.
Cucurbita lagenaria, ii. 433; iii. 129.
Cucurbita Melopépo, iii. 234. In general use for seasoning the food,
iii. 154; v. 3.
Cultivation of the different species of corn in various districts
greatly varying, ii. 434, 505.
Currency, defection in Kúkawa, ii. 311. Very varying in different
districts, difficult to know beforehand, iv. 278.
Cyperus esculentus, ii. 381; iii. 262. Porridge of, ii. 433.
Dábuwa village, iii. 267.
Dághel village, residence of ʿOthmán the Reformer, iv. 168.
Dákkwa, meaning of the term, ii. 10.
Dalla town, v. 465.
Dalla province, iv. 316.
Dámarak ancient capital of Só, ii. 651.
Dámbedá village, iv. 87.
Damerghú, cornfields, i. 535. Animals and vegetation of, 540. List of
villages, 547. Origin of the name, 546.
Dan-Fáwa town and inhabitants, v. 349, Dánkama, site of, ii. 40.
Dan-Sháura district, towns and villages in, v. 345, _note_.
Dan-Sháura, walled town, v. 345.
Darghol and its inhabitants, iv. 277; v. 652.
Dármagwá village, ii. 198.
Darróro town, ii. 565.
Daúra, eldest state of Háusa, ii. 72. Province of, ii. 560. Character of
governor, iv. 85.
Dates of Ásben, i. 302. Kanó, ii. 145. Of Tawát, species of, iv. 516,
_note_. Of Bamba, v. 200.
Datepalms in Ásben, i. 302, 318. In Tasáwa, ii. 24. In Kano, 145. In
Ádamáwa, 506. In Logón, iii. 280, 297. In Kánem, iii. 96, 107. In
Bagírmi, 599. In Búrgu, iii. 500. In Timbúktu, iv. 475. In Bamba, 188.
In Gógó, v. 213. Loaded with fruit, 330. Palm-bushes, 276, 370.
Dáway village, v. 388.
Dawerghú described, iii. 27.
Day, islands of, in the Niger, iv. 392.
Débe, site of, v. 317.
Débu lake, its shallow character, v. 471. Ayú or manatus, found in, 472.
Déffowa town, ii. 205.
Dekír well, v. 444.
Deléb palms, ii. 39, 424. The fruit and its uses, 426. Wide range of
this palm, iii. 187, 235, 285, 297, 355, 400, 449; iii. 224; iv. 107; v.
369, 371, _passim_.
Démmo village and scenery, iii. 202. Pagan priests and chiefs, 206.
Démsa, country of this tribe, ii. 519.
Dendi, capital of, iv. 192.
Déndina, towns and villages of, iv. 538.
Denfó, walled town, and its inhabitants, v. 498.
Denga village, iv. 273.
Denham, Major, his adventures in Mándará, iii. 124. His want of
accuracy, iv. 169.
Derís, a dwelling place of the “White Arabs,” v. 519.
Desert, journey across, i. 191. _seq._ Highest mountain pass in, v. 251.
Torrent, effects of, 324. Heart of the, i. 258; v. 420. Extent of rain
into the desert, v. 428.
Desert near Timbúktu, residence in, iv. 463.
Déshi hamlet and inhabitants, iv. 318.
Devil’s dance at Tágelel, i. 551.
Díggera and vicinity, iii. 156.
Díggera, a tribe of Tawárek, formerly of wide extent, now reduced, ii.
72, 652; iv. 4, 50.
Díkowa, large town and vicinity, iii. 130.
Dimísugá village, hospitable treatment at, v. 386.
Dimla town, iv. 563.
Díre town, v. 470.
Dirma province, iv. 420.
Dírki town, v. 429. Historical notice of, ii. 654.
Dodó, worship of, i. 551.
Dodówa cakes, i. 538; ii. 15. An important article of trade with Sókoto,
iv. 122.
Dógo, southernmost village of Bagírmi, described, iii. 598.
Dógo village, near Say, v. 293.
Dógo-n-dáji town, v. 330.
Domestic slavery in Negroland, ii. 151.
Donári town, iv. 39.
Dóre, chief town of Libtáko, iv. 286. Market, 288-292.
Dorówa (Parkia) chief tree in the provinces of Kátsena and Záriya, iv.
107, _passim_.
Dýnnia town and inhabitants, v. 494.
Dúchi district described, ii. 236.
Dúchi town described, iv. 123; v. 351.
Dúm-palm, exclusive region near Zurríkulo, ii. 199. Wide range of, over
Negroland. In Air, i. 317, 383. Near Yó, iii. 33. In Logón, 286. Gazáwa,
ii. 13; iv. 91. In Fógha, iv. 225. In Máuri, iv. 548. On the Niger, v.
98, 267, 272, 281, 284, 435. Use of the fruits of, in Say, v. 297. In
Tamkala, v. 303. The kernel, ii. 309; iii. 35, 50.
Duncan, his route from Baffo to Adafudia full of errors, iv. 553.
Dunki-tree leaves used as vegetable, v. 291.
Dúnu village described, ii. 209.
Dyeing, the art of, imparts to several regions of Negroland a certain
tincture of civilization, ii. 31. Superiority of in Kanó, 128. In Ujé,
ii. 365. In Bagírmi, iii. 129, 357. In Zánfara, iv. 121; v. 352.
Dwentsa town, v. 466.
Dýrregu, the freed Háusa boy, iv. 10, _passim_.
Ebn Batúta’s Travels, i. 464. Mentions Edrís, as king of Bórnu, ii. 265.
Éderí and its caverns, i. 146.
Edible wild fruits, ii. 380, 387. Edible poas, _see_ Poa. Edible
productions, ii. 433.
Edrís Alawóma, greatest king of Bórnu, ii. 650. Expeditions of, from
Bórnu to Kánem, iii. 498.
Éfadaye, lawless tribe, i. 351. Their strength, 491.
Egé, fertile valley, described, iii. 491.
Égeri, valley of, i. 252.
Eghellál mount and village, i. 377. Valley, 378.
Egyptians, ancient, probable intercourse of the Songhay with, iv. 426;
v. 193.
El Ábiár, district near the Senegal, wells of, v. 513.
El Áhmar well, v. 439.
El Arbʿaín described, i. 2.
El Bekrí’s account of Negroland, iv. 583. Mention of various words still
in use, shigge, iv. 443, _n._
El Edrísi’s account of Negroland noticed, iv. 585.
El Gáda and adjoining districts described, and Moorish tribes in, v.
544.
El Giblah and Shemmámah described, and Moorish tribes in, v. 539.
El Háha district and tribes, v. 545.
El Hank district described, v. 546.
El Hasi, the well at the foot of the Hammáda, i. 140.
El Hódh district described, and Moorish tribes in, v. 529.
El Jem, Roman remains at, i. 3.
El Júf district described, v. 547.
Elkeb, singular monuments on the plain of, i. 58.
El Khwín described, i. 2.
El Medaina, a ruined Roman station, i. 12.
El Waláti, his character and appearance, iv. 282. His knavery, 345, _et
passim_. Final separation from, v. 16.
El Wár, or Temmi, well, v. 440.
Elephants, frequent in Ádamáwa, ii. 508. Herd of, going to water, iii.
48. Predominant in Músgu, 161, 162, 169. In Gurma, iv. 271.
Ém-n-kúris headland, camping-ground at, v. 149.
Encampment, Arab, private life in, iv. 485. Of Tawárak represented, v.
127.
“English house” at Kúkawa, ii. 298.
English hill near Tin-tellust, i. 334.
Erátafáni (Ghatafán, compare Ebn Khaldún, trans. by De Slane, i. 38),
camp of the, v. 269.
Érazar valley, i. 320.
Érgshésh, district described, v. 546.
Ernésse camping-ground described, v. 130.
Euphorbia, poisonous, i. 532; v. 97.
European goods brought to Kanó, ii. 135. To Timbúktu, v. 33.
Europeans, in what little esteem held by some people, v. 90.
Exogyra Overwegi found near Wadi Tagíje, i. 120.
Fáki el Bahr, most learned man in Wádái, iii. 560.
Fáki Sámbo, a very learned Púllo at Máseñá, iii. 373.
Fálalé, village and costume, iv. 555.
Falí tribe in Fúmbiná, ii. 511.
Fányakangwa town, v. 377.
Farára described, i. 548.
Fáro river, ii. 473, 517.
Fatáwel, great ivory market, iii. 162.
Female chiefs and sovereigns in Bórnu, ii. 650. Of the Welád Ráshid,
iii. 549.
Female infidelity rare amongst the nobler tribes of the Tawárek, v. 127.
Female headdress in Bagírmi, iii. 320. In Kanó, ii. 109.
Female apparel in general in Negroland, ii. 25. In Músgu, iii. 238. In
Songhay, v. 218.
Fénorang valley, i. 284.
Feréng-mangha, explanation of the title, iv. 423, _note_.
Ferry-boats made of calabashes, ii. 232; iv. 27.
Festival of the ʿAíd el Kebír in Ágades, i. 422. Of the Fotr at Kúkawa,
iii. 15. In Kanó, _ib._ In Máseña, 417. In Timbúktu, v. 10. In Yágha,
280.
Ficus, very large specimens, i. 392; ii. 141; iii. 130; v. 132.
Fíliyo village and its inhabitants, iv. 309.
Firearms, their influence in furthering the slave trade, iii. 133.
Numerous in Bórnu in the second half of the sixteenth century, ii. 651.
Firki-ground, a peculiar kind of soil, ii. 241, 355; iii. 125, _passim_.
Fish very plentiful in Músgu, iii. 233, 241. Different species found in
Niger, v. 625. Dried fish, an important article of commerce in Bórnu,
iii. 29. Value of, as a medium of commerce at Áshenúmma, v. 433.
Fittrí, the “lake” of the Kúka, more considerable places around, iii.
585. The districts mentioned, 502, 515.
Fleas in Kúkawa, iii. 250. In Támkala, v. 303.
Fódet valley, mountain scenery, i. 328.
Fógha valley, iv. 225. Mode of preparing salt, 228. Character of the
people, 230. Separation between the Háusa and Songhay races, 231.
French, excitement caused at Timbúktu by their movements in the north,
v. 114-125.
Fugábú Kóbber, village of the, iii. 82.
Fúlbe, of Mándará, ii. 173. Degenerate Fúlbe, 393. Their intelligence
and veracity, 420. First appearance in Bórnu, 649, 654. Immigration into
Bagírmi, iii. 433. Facilitated by the Shúwa, 369. History of, and growth
of their power in Sókoto, iv. 147. Tribes of, 148, _note_. Their
important mission, 491. Along upper Niger, 623. Their policy in
Timbúktu, v. 81. Tribes in Sókoto, 528. Fúlbe inhabiting suburbs of
larger towns, iii. 127; v. 330. Their way of preparing butter, ii. 230.
Fúlbe huts figured, iv. 325.
Fúlbe of Ádamáwa, their famous expedition to the far South, ii. 520.
Fúmbiná, extent of, ii. 503. Described, 504. Various tribes, 510-514.
Funeral dance at Ísge, ii. 535.
Furá village, iv. 465.
Fura, favourite drink, mode of drinking, i. 414.
Fúta country, chief divisions of, v. 522.
Gábatá, sacred site of, iv. 63.
Gábberí and its inhabitants, iii. 605.
Gá-béro, description of the tribe, v. 222. Their hospitality, 225.
Divisions of the tribe, 225, _note_.
Gá-bíbi tribe, v. 242.
Gabóre hamlet, v. 385.
Gagliuffi, Mr., British agent at Múrzuk, i. 165, 171; ii. 171.
Gakoira town, site of, iv. 388.
Galúla village and watercourse, v. 521.
Gámerghú district, ii. 360. Tribe nearly related to the Mándara, 362.
Gando empire, climate and extent of the, iv. 203. Rulers of, 527.
Gando town described, iv. 195; v. 347. Average rain-fall in, v. 329.
Gaoga, kingdom of, iii. 426. Reason of its power, 445.
Gárbo village, iv. 234; v. 311.
Gáreji village, ii. 174.
Gárgará, iron used in Bagírmi obtained from, iii. 597.
Gár-Sará described, iii. 609.
Garú, an island-town in the Niger, v. 273.
Gasi-Ghúma, great market-place of Fermágha, v. 483.
Gátara village, v. 308.
Gaúmaché hamlet, iv. 207.
Gáuri town, notice of, iii. 616.
Gáwasú village, interview with the sultan of Sókoto, iv. 133.
Gazáwa, independent pagan town, ii. 33. Places lying round it, 35.
Fortifications and markets, 37. Chief men, iv. 92.
Gébi valley described, i. 295.
Gellu town, v. 497.
Gerkí, town and its inhabitants, ii. 162; v. 372.
Gésgi valley of Kánem, iii. 95.
Géshiya town and its inhabitants, iv. 36.
Gesma town and its inhabitants, iv. 38.
Gezáwa, town of province of Kanó, and its inhabitants, ii. 152.
Ghadámes, inhabitants of, great merchants, settled in Kátsena, ii. 57.
Kanó, 110, 115. Timbúktu, iv. 481, 616; v. 33.
Ghaladíma ʿOmár, interview with, ii. 192.
Ghámbarú, brick ruins of, ii. 225. Favourite residence of the former
kings of Bórnu, iii. 517.
Ghána, or Ghánata, kingdom, historical notices of, iv. 579, 584, 585.
Gharíya el gharbíya, Roman gateway at, i. 126; and Arab tower, 129.
Gharíya e’ sherkíya, i. 132.
Ghasr-éggomo, former capital of Bórnu (see Bírni), ruins of described,
iv. 22.
Ghát, arrival at, i. 221. Description of, 237.
Ghérgo, Songhay town on the Niger and inhabitants, v. 151.
Ghurián and its villages, i. 43-49. Hatred against the Turks, 48.
Subterranean dwellings, _ib._
Gída-n-Alla village, v. 371.
Giraffe, home of the, i. 520. Rare in the populous districts, in Músgu,
ii. 359; iii. 162. Frequent on the Niger, v. 199, 254.
Gílmirám, wells of, ii. 5.
Góber, princes of, iv. 526. Connection of the noblest family with the
Copts, i. 336. The Goberáwa once masters of Ásben, _ib._
Gógó, Gágho, or Gʿao, capital of the Songhay empire, noticed, iv. 580,
583, 585. Conquered by the Awelímmid, iv. 628. Town and inhabitants
described, v. 215. Survey of the Niger near, 235.
Gold, the chief commercial staple of Timbúktu, v. 21. Import of gold
into Kanó, ii. 142. Gold trade in former times in Kúkia, iv. 552, 584.
Gold found in Bénuwé, ii. 470. Rivers containing gold, iv. 557.
Góna, locality on the Niger, v. 239.
Gonda trees (_Erica Papaya_), ii. 12, 87, 447, 623; iii. 138; v. 330.
Fruit of, 60; iv. 209, _passim_. Wild Gonda bush, ii. 93, 368; v. 293.
Its delicious fruit, ii. 401.
Gongungo village, iv. 274.
Gónja, (country of the kóla-nut) routes to, iv. 556. Trade to. v. 29.
Góreba fruit (see Dúm-palm), ii. 13.
Górebi torrent, iv. 261.
Gorgom town, iv. 88.
Gósuwa town, ii. 174.
Góte district, v. 280.
Government: a feudal form spread from Melle over great part of
Negroland, iv. 588. In Bórnu, eclectic, with a very strong
aristocratical element, ii. 270. In Fúlbe states more republican, 499.
Of Bagírmi, iii. 452. Of Wádái, 547. In Songhay, more despotical, iv.
416.
Gozenákko village and its inhabitants, ii. 13.
Grain, different prices of, ii. 313; v. 338.
Granaries, tower-like, iv. 331. Granaries or corn-stacks as usual in
Negroland, i. 539; ii. 5. In the Manga country, iv. 29.
Groundnuts, an essential article of native food, and important article
of export trade, ii. 432; iii. 334. In Bagírmi, in general cultivated to
a small extent, iii. 447, 505, _passim_. Cultivated between the corn,
ii. 434.
Guinea-worm disease, i. 271. Produced by drinking stagnant water, ii.
546. Not met with in women, _ib._
Gúlbi, general meaning, ii. 299.
Gúlbi-n-Sókoto swamps, v. 321.
Gúlumbé, walled town, iv. 209; v. 323.
Gumda village, iv. 89.
Gúmmel, town, its commercial importance and its inhabitants, ii. 164.
Its state of decay, v. 374.
Gúmrek, lake, i. 533.
Gúndam town described, v. 467.
Gúndumi wilderness, passage through, iv. 130.
Gúram town, v. 473.
Gurára river, Lander’s Rári, ii. 563.
Gúre, capital of Múniyó, described, iv. 51-58. Visit to the governor,
53. His character, 54.
Gurgul, a small shallow drain of Senegal, v. 522.
Gúri and inhabitants, v. 492.
Gurma, hilly country of, iv. 250. Colonised by the Songhay, 259.
Province and inhabitants of, 550. Their connection with the Tombo, _ib._
Gúro-nuts, a commercial staple of Timbúktu, v. 27. Their import into
Kanó, ii. 131. Conditions of the trade in, _ib._
Gúshi territory, villages in, iv. 68.
Gwanín el Kohol, section of the Berabísh notice of the, v. 65.
Gwásem, Roman sepulchre near, i. 93.
Haddáda, peculiar tribe in Kánem, account of, iii. 485.
Háj Beshír, biographical notice of, ii. 290. End of his career, 670.
Policy with regard to the pagan tribes, iii. 232, 254.
Háj Mohammed Áskíá, iv. 414. See Áskiá.
Hamda-Alláhi, capital of empire of Másina, iv. 474; v. 469, _passim_.
Hámiyen, warm springs of, described, iii. 572.
Hamma, son-in-law to Annur, i. 368, 431. Parting with, i. 518.
Hammáda, description of the, i. 135-141. Meaning of the term, 140.
Hándará village, iv. 76.
Háusa, historical notices of, ii. 69. Intelligence of race and general
character, 163. Character and importance of language, _passim_. Its
relation to the Berber, ii. 70, _n._ Nobleman and retinue, v. 309.
Hatíta, chief of the Ázkár, arrival of, i. 179. His dealings, 191.
Sketch of, on his camel, 195.
Hallúf, Kánemma chief, iii. 84, _seq._
Haw-n-ádak, an encampment, iv. 348.
Hay, method of storing, in the Músgu country, iii. 176.
Head-dress of females in Bagírmi, iii. 320. In Kanó, ii. 109. In Kúkawa,
317. In Belárigo, 308. Curious ornaments of, in Libtáko, iv. 292.
Hénderí Síggesí, valley of Kánem, iii. 96.
Hendi-kíri, camping-ground near, on the Niger, v. 147.
Hereditaments with some African tribes descend from the possessor to his
sister’s son, i. 341. Probable foundation of the custom, 342.
Hibiscus esculentus, iii. 28, 421. In general use in Bagírmi, iv. 448.
Híllet e’ Sheikh Sídi el Mukhtár, a celebrated place of worship, i. 370;
iv. 454.
Hogár, or Hágara, account of the, i. 566.
Holcus cernuus, cultivated to great extent in Bórnu, ii. 241, 355.
Different varieties of, found in different districts, 505. Sorghum, the
general grain in Bórnu, 540. H. saccharatus, in southern provinces of
Bórnu, in Musgu, iii. 152. The red species in Músgu, 175.
Hómbori mountain range figured, iv. 330. Described, 333.
Hómbori town, route to, iv. 320, _note_.
Horses, indifferent, in Ágades, i. 395. Fine in Damerghú, 542. Bórnu
horses, their excellence, ii. 315; iii. 22. Exposed to all changes of
weather, ii. 452. Barbarous Músgu mode of securing seat on, 198. Fine
race of, in Libtáko, iv. 294. Of Tawárek, on Niger, 345, 347. Numerous
in Sarayámo, 372, 376. Indifferent in Timbúktu, v. 66. Of the Songhay,
208. Value of, in the desert, 437.
House, in Kanó, plan of, ii. 124; in Kúkawa, plan of, 299; in Timbúktu,
plan of, iv. 451. Houses in Ágades, i. 442, 446.
Húlluf, Logón town, famed for sorcery, iii. 283.
Huts, general character of, i. 538. Huts called bango, or bongo, ii. 24,
369, 402. Hut in Múbi, 527. Various species of, in Bórnu, 549. Of Shúwa,
ii. 358. Of Marghí, iii. 381. Of Músgu, iii. 250; see Architecture. In
Yágha, iv. 276. Of nomadic Fúlbe figured, 325. Of Fúlbe in Bagírmi, iii.
369. In Songhay, iv. 329, 331.
Ibawájiten, notice of the tribe, v. 208.
Íbo tribe, notice of, ii. 626.
Ídinen, mount, the holy and dreaded mountain of the Ázkár, i. 211.
Visited, 214. Led astray on return from, 216.
Íggeba well, v. 435.
Igómaren, encampment at, on the Niger, v. 177.
Ikadémmelrang valley, singular formations in, i. 275.
Ikánnu and Gúndam, list of places between, v. 481.
Ikázkezan, general character of tribe, i. 345. A freebooter, 543.
Ilóri, large town of Yóruba, ii. 170.
Imeggélelé district, iv. 346.
Imghád, meaning of the term, i. 234. Historical notices of the, of the
Ázkár, 234. Of the valleys round Ágades, 391. Of the Íregenáten, v. 550.
Of the Awelímmiden, 556.
Ímmanang district, iv. 547.
Immenán valley, threatened attack in, i. 304.
Ímóshagh, or Tawárek, Sections and families of the Ázkár, i. 228. Origin
and antiquity of the name, 326. Of the Kél-owi, 344. Of the Kél-gerés
and Itísan, 356. Their encampments, 527. The Sakomáren, 566. Of the
Hogár, 567. Their customs, how changed by their settlement on the Niger,
v. 106. Their way of covering the mouth, _passim_. Their dread of
mentioning the name of their deceased father, 117. Encampments of the
tribes settled on the Niger, 127. The great South-westerly group of,
552. The Ímóshagh represented on the Egyptian monuments, 563.
Indigo, first appearance of plant, i. 507. Way of raising, in Bagírmi,
iii. 356; in Wádái, 559. Cultivated to great extent, iv. 192, _passim_.
Inscriptions, Roman in Gháríya, i. 130. Berber, 157, 274, _passim_.
Rock, ii. 429.
Íregenáten, subdivisions of, v. 561. Peaceable tribes of, 562.
Iron, best iron in Búbanjídda, ii. 376, 509. Good quality in Mándará,
534, but indifferent in Kanó, 142. In Bagírmi, 597. In Wádái, 559.
Iron-stone abundant near Múnghonó, ii. 549.
Irrigation by lámbona or khattatír, i. 319; ii. 83; iii. 35. In Kánem,
iii. 88; v. 158.
Ísa, Songhay name of the Niger, iv. 390.
Ísa-bére, the principal branch of the Ísa, towns and villages along the
bank of the, from Díre to Sansándi, v. 470. Towns and villages on the
south-eastern branch between Móbti and Jenni, 474.
Ísayé village, tower-like granaries, iv. 331. Inhabitants, 332. Deserted
at a later period, v. 38.
Ísge district of Marghí, ii. 389. Village and its inhabitants, 390. Hut
and costume, 532. Funeral dance, 535.
Islamism, struggle between, and paganism, ii. 40. When introduced into
Central Negroland, 74; into Kánem, 265, 635; into Logón, iii. 304; into
Bagírmi, 435; into Wádái, 529; into Songhay, iv. 409, 583.
Itísan, historical notices of, i. 353. Subdivisions of, 356.
Jacob, Jew servant to Denham and Clapperton, i. 4.
Jafarábe, group of islands in Upper Niger, important for commercial
intercourse, iv. 484; v. 474.
Jawára, Park’s Jarra, former capital of Melle, v. 491.
Jebel Manterús, ascent of, i. 42.
Jebel Msíd, ascent of, i. 56.
Jéga, important town of Kebbi, commerce of, iv. 202; v. 325.
Jeháya valley, or well, v. 436.
Jenúr village and inhabitants, v. 514.
Jerma, old, described, i. 155. Roman sepulchre, 157. New, 158.
Jibáli village and mountains, v. 516.
Jídder, ruined hamlet, fine crops, v. 301.
Jimbálla district on Niger, towns in, v. 478.
Jíngerí village, v. 387.
Jinni, or Jenni, founded, iv. 582. Adopts Islám, 586. Subject to Melle,
587. Conquered by Sonni ʿAlí, 594.
Jínninau valley, magnetic iron-stone near, i. 292.
Judicial decision amongst the Marghí, by cock-fighting, ii. 535.
Júggurú territory, iv. 217.
Jýju district, hamlets in, v. 337, _note_.
Kábara town and inhabitants, iv. 395-402. 473. Special governor in
former times, 419. Passage wrongly understood, ii. 646.
Kábowa village, ii. 212.
Káda-márga village, iii. 368.
Kadamméllet mount, i. 311, 312.
Kadúna river, ii. 562, 565.
Kagza, well of, iv. 16.
Kákalí village, iii. 194.
Kákarú town, v. 653.
Kála, westernmost town of territory of Logón, iii. 281.
Kála, considerable Bámbara town, former importance, iv. 589; v. 489.
Kalála Tebu village, mode of preparing salt at, v. 427.
Kálemrí Bórnu village, in its state of welfare, ii. 198. Half deserted,
v. 384.
Kalíkágorí village, iii. 29.
Kalíluwá village, near Kúkawa, first arrival at, ii. 242. Encampment in,
on setting out for Timbúktu, iv. 12.
Káliluwá Grémarí village, school at, ii. 543.
Kallíyul town, on the valley of Fógha, notice of bravery of inhabitants,
iv. 229; v. 315.
Kálowa village described, ii. 206.
Kámbasa, walled town of Kebbi, iv. 205, 206. Specimens of civil strife,
_ib._
Kámmané town of Zánfara and inhabitants, v. 352.
Kánem, the original portion of the Bórnu Empire, ii. 262, 633. Power of,
636. When given up to the Bulála, 641. Reconquered, 645. Most important
indigenous tribes of, ii. 274. General character of, iii. 40. Bórnu
white shirts the medium of commerce in, 75. Account of the eastern parts
of, 481. Imám Ahmed’s account of, iii. 498.
Kánembú, their superior appearance in comparison with the Kanúri, v.
413. Settled on shores of the Tsád, ii. 329. Cattle-breeders, ii. 332.
Their original native attire, 330. Manner of protecting their heads from
rain, 526. Huts figured, v. 411.
Kanó and its inhabitants, ii. 97. Ground plan of town, 107. Quarters of,
121. History of, 116, 562. Not identical with Ghána, 117. Population,
124. Commerce, 125. Revenues and administration of the province, 143.
Chief places in the province, 558. Second residence in, v. 358. Climate
unfavourable to Europeans, 360.
Kanó to Álamáy, route by way of Khadéja, ii. 195, _note_.
Kanta, fights the King of Bórnu, ii. 645. dynasty of, in Kebbi, iv. 213.
Vanquishes the King of Songhay, 603.
Kanúri, identical with Bornáwi, origin of name [changed by the
Mandingoes into the form Kánin-ké]. Characteristics of, ii. 164. Fine
specimens of Kanúri females, ii. 522.
Kanyénni, important market-place of Wangaráwa noticed, iv. 558.
Karámmia trees, ii. 12.
Karáwa, former capital of Mándará, ii. 654.
Kárba village, ii. 353.
Kardi, walled town of Kebbi, corn-magazine, iv. 212.
Káre town and vicinity, v. 518.
Kargha, or Karka, the S.E. corner of the Tsád, ii. 200; iii. 514, 534.
Kárgímawa village, ii. 190.
Kári, or Konna, important town, on Upper Niger, v. 466.
Kasambára, chief place of Bághena, v. 500.
Kasánni hamlet and vicinity, v. 280.
Kashímma town, ii. 222.
Káso village, iv. 89.
Kasr Khafáji ʿAámer, el gharbí and e’ sherkí, remarkable specimens of
ruins of Byzantine and middle-age architecture, i. 106, 108.
Kasr Dawán, remarkable specimen of a stronghold of Arab chieftain, i.
73.
Kasr Dóga, Roman sepulchre of immense size in the Tarhóna, i. 70.
Kasr el Jahalíyeh, Mohammedan legends concerning, i. 18.
Kasr el Jebel, Turkish fortress of, i. 24. Excursion from, 25-32.
Kasr Jefára and its vicinity, i. 84.
Kasr Ghurián, Turkish fortress of, i. 43, 49.
Kátsena, town of, ii. 43. More healthy than Kanó, ii. 81. History and
description of, 69. Kings of, 73. Surrounding country, 84. Quarters of
the town, 555. Chief places in the province, 557. Return to, iv. 95.
Interview with the governor, 97. Amount of tribute paid by, iv. 127.
Katakírri, edible bulbous root, ii. 387.
Katúru, walled town of Zánfara, iv. 128.
Kauye-n-Sálakh, magnificent tulip-tree near, ii. 9.
Kawa great chief of Awelímmid in former times, iv. 628.
Káwa village, ii. 335.
Káwo, the characteristic weed of Negroland. _See_ Asclepias gigantea.
Kebbi, province of, iv. 204. Form of name, iv. 163, _note_. Partition
of, between Sókoto and Gando, 533. Fertile but swampy valleys, v. 323.
Former importance of, v. 319. Dynasty of Kanta, iv. 213, 603. Number of
walled towns in, 204.
Kechídúniyá village, iv. 40.
Keghámma, former dignity in Bórnu, ii. 467.
Keghámma, in Kánem, iii. 101.
Kelára antelope, notice of, ii. 325.
Kél, meaning of the word, i. 237, 339.
Kél e’ Súk tribe, whence named, v. 181. Their peculiar character, v.
199. Subdivisions of, v. 559.
Keléno district, rich in natron, described, iv. 65.
Kél-fadé, their former nobility, i. 352.
Kél-gerés, historical notices of, i. 350. Subdivisions of, 367.
Kél-n-Nokúnder, notice of the, v. 99. Second residence with them, 131.
Kél-owí, historical notices of, i. 338. Rule of succession, 341. Their
degraded character, 343. Sections of the tribe, 344. Hostility against
the Kel-gerés, 354, 396. Expedition against the Welád Slimán, iii. 62
Kenáníye, tribe of, in Kánem, ii. 277; iii. 517.
Kendáji island, wild scenery of the Niger at, v. 263.
Kenga Matáya described, iii. 595. 609.
Khalaifa, valley and villages, i. 28-31.
Khalílu, Sultan of Gando, character of, iv. 196; v. 328. Extent of his
empire, iv. 203.
Khat, fertile valley in the western desert, v. 510.
Khat e’ Dem, a temporary Arab dwelling-place of camel-hair tents, v.
519.
Khat el Moina, celebrated well in the Khat, v. 511.
Khér-Alla, the slave governor, interview with, ii. 235.
Khurmet bú Mʿatek, a defile, i. 104.
Kibbo valley, the northern limit of the white ant, v. 414.
Kikla, district of, described, i. 33.
Kings of Bórnu, singular ceremonies at the election of, ii. 271.
Sensible of fine scenery, iii. 143.
Kirogáji hills, v. 289.
Kirotáshi town on Niger, iv. 539. Route from, to Woghódoghó, 558.
Kóbetát tribe, rely for their supply of water on water melons, v. 488.
Kóchi village, v. 324.
Koiretágo town, iv. 390.
Kókia tree, ii. 39. The most common tree in the Músgu country, iii. 195.
_et passim_.
Kókoroché Bagírmi village, iii. 359, 460.
Kóla, strong walled town of Kebbi, iv. 216.
Kola-nuts. _See_ Gúro-nuts.
Kolí, walled town, and vicinity, v. 499.
Kólle-kólle, Bagírmi village, iii. 355, 459.
Komádugu of Bórnu, described, ii. 222; iv. 20.
Kong, town of Wángara, noticed, iv. 557.
Kóra, large island, in Upper Niger, iv. 387.
Kóra, other smaller island, v. 106.
Koramma, general meaning of “small watercourse,” i. 264.
Kória village, iv. 285.
Koriñína and its inhabitants, iii. 605.
Korna or kurna tree, wide extent over Negroland, ii. 100. Its fruit not
unpleasant, iii. 269. Beautiful specimens, iii. 381.
Kórom village and vicinity, iii. 176.
Koróme, outer harbour of Timbúktu, iv. 392.
Korórofa, its former power, ii. 116. Description of, 581.
Kortíta tribe, on the Niger, v. 281.
Kostárí village, iii. 265.
Kótokó, province of, historical view of, iii. 276. Different dialects
of, 271.
Koyám district and inhabitants described, iv. 14. Tribes of the, 19.
Krénik, former capital of the Soy, iii. 279.
Kserát Shigge, town, v. 500.
Kúbo, Songhay town, described, iv. 320.
Kúgha, identical with Kúkia, the old capital of Songhay, account of, iv.
583.
Kúka, town of Kebbi, iv. 216.
Kúka mairuá, camping ground, ii. 157. Kúka mai furá, _ib._
Kúkawa, present capital of Bórnu, a modern town, not identical with
Gaoga, ii. 243. Described, great fair at, 307. Interviews with the
vizier, 247, 250, 550. Return to, iii. 1. Rainy season in, _ib._
Festival, 15. Last residence in, v. 391. Fulfilment of vow, 394.
Kúka, or Kúku, tribe of, settled in Fittrí and along the Bat-há, iii.
427, 502, 515, 585, _passim_.
Kúla-n-kérki described, i. 547.
Kulféla, very important market place of Mósi, iv. 559.
Kúlkadá village, iv. 108.
Kúlman, independent Songhay town, and its inhabitants, v. 652.
Kumba town and its inhabitants, v. 499.
Kumkúmmia, a Euphorbia, from which poison for arrows is obtained, i.
532.
Kuna, or Kunna, town and important market place on Upper Niger, v. 517.
And Móbti, towns and villages between, 475.
Kunta tribe, sections of, in Ázawád, v. 463. In Aderér, 536.
Kurán, chanting of, in the desert, iv. 466, 511. The opening prayer of,
ii. 496. The divergent precepts of, made a point of serious dispute and
quarrel between my friends and enemies, v. 642. Read at the sepulchres
of the old kings of Bórnu, iii. 501. Said to be handed down to the
rulers of Songhay from Egypt, iv. 583.
Kúrayé town and vicinity, iv. 109.
Kúri, large species of bull, ii. 200.
Kúrrefi, town and remarkable fortifications, iv. 3.
Kurúlu village and mount, ii. 437.
Kusáda, large town of province of Kátsena, ii. 89; v. 356.
Kúsh, town of Bághena, and inhabitants, v. 500.
Kwána tribe, ii. 581; iii. 132.
Kwára, lower part of Niger, chiefly used by American slavers, ii. 133.
_See_ Niger.
Laháula Marghí village and its inhabitants, ii. 405, 532.
Laing, Major, dates of his journeys, murder of, iv. 630. Probable
motives of the conduct of the Tawárek towards him, 453. _note_. Kindness
of the Sheikh el Bakay’s father towards him, 454. (Compare i. 570.) His
stay in the “hille,” 570. None of his papers in existence, iv. 455.
Lake of Bibán, i. 10.
Lamíso town and market of Bórnu, v. 379.
Larba or Láraba, independent Songhay town, iv. 267; v. 282, 653.
Leather of Kátsena celebrated, iv. 99.
Leather tents, iv. 340.
Leather work of Ágades, i. 454. Of Kanó, ii. 130. Of Sókoto, iv. 180. Of
Timbúktu, v. 18.
Lellóli village and vicinity, v. 290.
Leo Africanus, a very good authority for general relations, but not to
be trusted in single instances, ii. 266; quoted _passim_.
Leptis and its ruins, i. 81.
Lére village and vicinity, v. 483.
Letter worn as a charm, iv. 297. Impression of letter received near
Timbúktu, v. 141.
Lewána town, v. 492.
Libtáko province, iv. 281. Its capital, 287. Political state, 293.
Places in, 295, _note_. Fine breed of horses, iv. 294.
Lion of Áír, i. 482. And of the whole border region of the desert, v.
270. In great number along the Niger, v. 96, 119, 131, 270.
Locusts roasted, a favourite dish, ii. 30.
Locusts and hawks, swarms of, ii. 217. Great droves of, v. 242.
Logón, province of, iii. 281. Historical account of, 303. Food,
manufactures, and language, 307-309. Towns and villages, 525.
Logón, river and town, iii. 209, 465.
Logón, Bírni, town and its inhabitants, iii. 286. Palace of the
Ibálaghwan, 287. Palace of the sultan, 289.
Lombo-tendi, a village and well of the Rumá, v. 490.
Lord Palmerston’s despatch, copy of, iii. 526. His kind reception on my
return, v. 452.
Lord Clarendon’s benevolence, v. 452.
Lord Russell’s letter, v. 141.
Lúshiri village, ii. 213.
Mábani town and neighbourhood, ii. 364.
Macguire, Corporal, slain at Bedwáram, v. 417.
Mádani, El, his sect, i. 13, 180.
Madrúsa village, of Fezzán, v. 444.
Maduwári village, near the Tsád, and its inhabitants, ii. 328. Death of
Mr. Overweg at, iii. 476.
Má-faras, southern well of, arrival in a state of exhaustion, v. 437.
Magá district, ii. 359.
Mágara bush, uses of, ii. 95.
Magariá, notice of the tree and its uses, i. 522.
Magáriyá town, near Sókoto, site of, iv. 168, 177.
Magh-tér and Tíris, districts of the westerly desert, described, and
Moorish tribes in, v. 541.
Mágira, or Queen Mother, her influence in Bórnu, ii. 273; in Bagírmi,
iii. 483; in Wádái, 554; in Múniyó, iv. 56.
Magnetic ironstone, i. 292.
Maídugurí, market-place described, ii. 363.
Maíjirgí village and inhabitants, iv. 90.
Máikonomarí-kurá town, iv. 31.
Máje district, its fertility and beauty, iv. 108.
Máje town, v. 356.
Makám, holy station, Makám e’ Sheikh ben ʿAbd el Kerím, i. 385. Makám,
on road from Asëu to Tawát, 563.
Máket-n-íkelán curious custom at, i. 288.
Maktachúchí pool with river-horses, v. 522.
Malám villages, v. 377.
Mámmarí village, iv. 30.
Manatus. _See_ Ayú.
Mandó, or Mondó, important town of eastern part of Kánem, iii. 486, 489.
Manga province and its inhabitants described, iv. 29. Manga female, 30.
Places in, 30, _note_. Warriors and their equipment, ii. 184.
Mansa Músa, greatest king of Melle, notice of, iv. 587, 588.
Manure used by Músgu, iii. 208.
Manzo, Kashella Manzo, iv. 32.
Marárraba, half-way between Ghát and Áír, i. 277. Between Sókoto and
Wurnó, iv. 564.
Marde well and vicinity, v. 515.
Marghí tribe, notice of the, ii. 398. Superiority of their race, 399.
Relation to country, list of places, 403, _note_. Funeral dance, 535.
Mári mount, i. 505.
Mariámarí village, lion at, v. 387.
Mariaw ridge, i. 258.
Marikoire and Debála, places in Bághena, towns and villages between, v.
497.
Marikoire and Dinga, towns and villages between, v. 497.
Market frequented during the hottest hours of the day, ii. 168. Of
Ágades, i. 477. Tasáwa, ii. 21; Gazáwa, 37. Kátsena, 59. Kanó, 103.
Kúkawa, 308. Ujé, 370. Saráwu, 445. Díkowa, iii. 143. Más-eña, iii. 380;
at Ábú-Gher, 386. Principal market places in Wadái, iii. 457. In
Timbúktu, iv. 481; v. 18. Dóre, iv. 288-292. In Mósi, iv. 559. Along the
Upper Niger, v. 483, 494. In the country of the Wangaráwa, iv. 558.
Marriage ceremonies of the Kanúri, iii. 35, _note_. I shall here adduce
what I forgot to remark with regard to Timbúktu, that there the young
husband and his wife are obliged to remain three days at home after the
marriage ceremony. Sanctity of marriage even among the pagan tribes, ii.
17, _passim_.
Márte town and inhabitants, iii. 126.
Más-eñá, capital of Bagírmi, its commerce and inhabitants, iii. 369-424.
Ground-plan, 388. Palace of the Sultan, 389. Arrival of the Sultan, 401;
his triumphal entry, 403.
Máshena, Bórnu town, ii. 188; v. 379. Interview with the governor of,
ii. 179.
Másakwá (Holcus cernuus) cultivation of, in Bórnu, ii. 241. Got in in
December and January, iii. 284.
Másina country on the Upper Niger. Description of principal districts,
v. 475. Its ruler, iv. 458; 474, _note_. His hostility towards me, 495,
_passim_.
Máuri district, places in, iv. 549.
Mʿawó town of Kánem, account of, iii. 481. Valleys in the neighbourhood,
483. Its ancient celebrity, 500.
Mbutúdi village, and its picturesque character described, ii. 425.
Méhedí, the expectation of his speedy appearance, iv. 359.
Méheres, town of, described, i. 5.
Méheri, swift camel, i. _passim_.
Mélé ferry, on the Shárí, iii. 318. Detained for the first time, 324;
second time, 363.
Melle kingdom, iv. 586-589. Begins to decline, 592. Important in power
and the gold trade, 593. Forms of government, 588. Cause of extinction,
v. 502.
Méndefi mount, probably trachytic, ii. 395.
Merábetín identical with Aníslimen tribes, given to a holy life and
study. The Merábetín of Tin-taghóde attack and pillage the expedition,
i. 315. Suffer from a foray of the Awelímmid, 322. Are punished by the
Sultan of Ágades, 440. Their warlike and revolutionary character, 492.
Merké fruit said to preserve horses from worms, iv. 111.
Mesállaje at Ágades, i. 449.
Meselláta, plain of, i. 75. Fortress, 77.
Mésheru well, surrounded by human bones, v. 441.
Meteorological Registers, i. 571; ii. 673; iii. 609; iv. 631; v. 655.
Mice, abundance of, i. 540.
Mínge village, v. 301. Visit to the governor, 303.
Mínta district, iv. 353.
Mírriya town described, iv. 76.
Mithkál a weight of gold of different value of Ágades, i. 467, 479. Of
Timbúktu, v. 23. Sansanne Mangho, iv. 556.
Mizda, its scenery and inhabitants, i. 100.
Móbti town, v. 474.
Mohammed ben Áhmed Sheríf, his journey to Lake Nyassa ii. 489. Last
meeting with, iv. 34.
Mohammed ben ʿAbd el Kerím, great apostle of Central Negroland, place of
prayer in the valley of Tághist, founded by, i. 385. His influence in
Kátsena, ii. 74, 76. His death and connection with the history of
Songhay, iv. 606.
Mohammed Bóro joins the expedition, i. 165. Irritated against us, 179.
Stirs up the camp, 278. Rendered friendly, 303. His house and family at
Ágades, 403. Friendly parting from, 432. His patriarchal character, 408.
Mohammed ben Khottár, the Sheikh, El Bakáy’s nephew, v. 71, 160, 230,
239, _passim_.
Mohammed Galaíjo, chief of Champagóre, iv. 254, 464. His son, 472.
Mohammed Titíwi, ominous meeting with him, ii. 338.
Mohammed e’ Sfáksi disputes with the Tawárek chiefs, i. 181. Debt
towards him contracted by the mission, iii. 246; at length discharged,
iii. 473. Last trouble with him, iv. 103. Final meeting, v. 375.
Mohammed Lebbo, founder of Pullo kingdom of Másina, iv. 256, 629.
Mohammed Lowel, governor of Ádamáwa, interview with, ii. 490.
Mohammed Trumba, or el ʿAkerút, and his slave caravan, i. 185. His
service in bringing me a good supply of money, iv. 81.
Moító, town of Bagírmi, described, iii. 566.
Mókori village of Bagírmi, iii. 334, 351.
Mókoró district and its inhabitants, iii. 463.
Molghoy district, ii. 379. Village and its inhabitants, i. 380, 537.
Mondó village. _See_ Mandó.
Monge, village of camel-hair tents, v. 541.
Moríki town, v. 350.
Morocco, emperor of, sends an army to invade Songhay, iv. 610. A second
time, and with success, 614. Conquers the whole of Negroland from
Bághena to Déndina, 623. Merchants of, their jealousy against me during
my stay in Timbúktu, iv. 496; v. 5. Trade of Morocco with Timbúktu, 33.
Mósi province and inhabitants, notices of, iv. 550. Importance of the
country in the struggle between Paganism and Islamism, 551. Their cotton
strips, iv. 290. Their asses, 289.
Mosquitoes, great nuisance in Kebbi, v. 318. Mountain group, sketch of
an interesting, i. 202. Ranges, view of, 294. Uniform character of, in
North Africa, _passim_.
Mount Tekút, ascent of, i. 44.
Mowedína town, v. 492.
Moyet village, v. 514.
Múbi town and vicinity, ii. 419, 526. Description of a hut, 527.
Múglebú village, ii. 524. Its rich vegetation after the rains,
Mújerán lake, a part of Niger, v. 484.
Múláy Hámed. _See_ Morocco.
Múláy el Méhedí, his knowledge of astronomy, v. 12.
Mules rare in Negroland, ii. 156.
Mundóro village, curious thatch-work, iv. 328.
Múniyó, mountainous province of, iv. 42. Revenues derived from, 52.
Principal towns and villages, 57, _note_. Singular ceremony at the
election of its rulers, ii. 271.
Múniyóma, governor of Múniyó, his princely character, iv. 55.
Munke village, iii. 284.
Murja, walled town of Bághena, and its inhabitants, v. 499.
Múrzuk, arrival at, i. 162. Description of, 166. Its character
approaching that of a town of Negroland, 168. Return to, v. 445.
Músgu country, expedition to, iii. 159. Enter, 173. Pillaged village,
175. Chief places in, 178, _note_. Its unfavourable situation, 183.
Músgu tribe, notices of, iii. 178. Industry in manuring their fields,
208. Worship their ancestors, 190. Their fetish, 179. Weapons, 198.
Women, national dress of, 238. Dwellings, 204, 349, 350.
Mústafají village, iii. 330.
Nʿama town and inhabitants, v. 490.
Namantúgu and its inhabitants, iv. 282. Mentioned in the history of
Songhay, 607.
Natron caravans, ii. 159.
Natron incrustations in Aïr, i. 389. Chief places where natron is
procured in Negroland, _ibidem_. Difference of, iv. 160.
Natron lake, iv. 45. Of Keléno, iv. 66. Of Badamúni, iv. 72.
Natron trade in Kanó, ii. 132. In Gummel, 169.
Neat-dung, salt prepared from, iii. 45.
——, fresh used for plastering the inside of the walls and excluding
vermin, iii. 301.
Needles, value of, as an article of exchange, iii. 167. Various kinds of
needles wanted in different regions, iv. 313. The general custom of
giving needles as small presents to people on the road, _passim_.
Negro, few really Negro tribes in the interior of the continent, ii.
383.
Negroland, El Bekrí’s account of, iv. 583. El Edrísi’s account of,
noticed, 585. Leo’s account of, i. 462, ii. 266, and _passim_. Policy
in, iii. 232. Sad condition of, v. 341.
Nests, pendulous, iii. 170.
Ngála town described, iii. 270.
Ngárruwá town, iv. 42.
Ngégimi village and inhabitants, iii. 46; v. 412. Route from, to Berí,
52, _note_.
Nghákeli, north limit of the balanites, description of the valley, i.
265.
Ngórnu town and vicinity, ii. 320. iii. 470.
Ngurútuwa (general name, meaning “a place full of river horses”), grave
of Mr. Richardson at, ii. 218. Towns of similar name, _passim_.
Niger, first view of, iv. 240. Its various names mean “river,” 241.
(Origin of name Niger from “n-eghírrëu.”). Boats on, 242. Network of
creeks, 361. Probable explanation of its anomalous rising, v. 5.
Difference in the quality of the water of the two branches of the Upper
Niger, 477. Nutritious grass growing in, _see_ Byrgu. Information of
districts along the Niger from Timbúktu to Sansánding, v. 470. Places
along, between Wáraka island and Ansóngho, 135, _note_.
Nimádi, a wild set of hunters, v. 518.
Njímie, old capital of Kánem, ii. 258, 645; iii. 501, 505.
Nomadic herdsmen in Bórnu, ii. 229.
Núggera valley, iv. 432.
Núkuma district on island Rúde, v. 517.
Nux purgans, iv. 171.
Nyámina town and market place, v. 494.
Nyéngay lake, iv. 367.
Oil-palm in Ádamáwa, ii. 506. Isolated specimen in the valley Fógha, v.
316.
Oitílli island (identical with Ghútil), appearance of the Niger at, v.
290.
Ojúft, town of Áderér, and inhabitants, v. 538.
Olalówa, town of Damerghú, described, i. 548.
Óm el hammám, village of Fezzán, described, i. 172.
Onions introduced together with wheat, ii. 314; iii. 382. Great benefit
to European travellers, _ib._ Wúshek, iv. 61. Very excellent in Gando,
iii. 202. Introduced into Timbúktu, iv. 396.
Orthography adopted, explanation of the, i. p. xxxiii.
Orycteropus Æthiopicus, i. 526; ii. 233.
ʿOthmán Búgomán, prince of Bagírmi, career of, iii. 436-442.
ʿOthmán dan Fódiye the Reformer, his influence, iv. 152; his song, 531.
Overweg, Dr., his qualifications, vol. i. p. xv. Arrives at Tunis, 1.
His memoranda, iii. 9. His journey to Tasáwa, ii. 12. Arrival in Kúkawa,
342. Voyage on the Tsád, iii. 8. Journey to Gújeba and Fíka, 470. His
death and burial on the borders of Lake Tsád, 477.
Pagan charm, iii. 265.
Paganism, struggle of, with Islamism, ii. 41; iii. 135, 183; iv. 121,
_passim_. Mósi champions of paganism, iv. 551. Remains of paganism in
Mohammedan communities, iii. 263, 370.
Palm, the three species of palms common to Negroland in the same
locality, iii. 194.
Park, Mungo, revenge for injuries inflicted by, a probable motive to the
attack of the Tawárek upon Major Laing, iv. 453, _note_. Áwáb’s account
of, 506. Fired at any one who approached in a threatening attitude, v.
201. Bad effects of this, 202. Reminiscences of, 162, 180, 218, 246.
Mistaken with regard to Ségo, iv. 469, _note_.
Pennisetum distichum, its annoyance and uses, i. 390, 523, 529; iv. 64,
221; _et passim_.
Pepper indispensable in hot countries, iv. 87.
Pharaoh, tradition regarding the visit of a, to Burrum on the Niger, v.
192.
Pigeons, multitudes of wild, and device against, ii. 205. Pigeons in
great request and cheap in Timbúktu, iv. 443.
Pilgrim traders, ii. 366; iii. 315; iv. 234, _passim_.
Pirtwa village, ii. 354.
Plough drawn by slaves in the valley of Aúderas, i. 387. No plough used
in Negroland, 388.
Poa, edible, in Bórnu, iii. 29. Various species, 256. In great use in
Bagírmi and Wádái, iii. 405, 447.
Poisoned arrows, remedy against, ii. 167.
Polygamy, singular illustration in favour of, iv. 102. Polygamy limited
by Fúlbe of Másina to bigamy, iv. 257.
Portuguese, their endeavours to open up the interior of Africa, iv. 602,
605, 606.
Prayers for the dead, v. 57.
Priesthood, no distinct, iii. 207.
Prodigal Son, story of the, in Temáshight, v. 639.
Produce of Africa, iii. 233.
Púllo. _See_ Fúlbe.
Púllo Ibrahím, the pious and learned pilgrim, notice of, ii. 284.
Rabda and its villages, i. 38-42.
Ráfi-n-Máuri, large, swampy valley, iv. 224.
Rains, great diversity of, in different localities, iii. 3. Rare in the
morning, i. 332, ii. 526. In Aír, i. 362. In the desert, v. 428. Little
in Kúkawa, iii. 4. Much in Gando, v. 329. For the register of the fall
of rain, see Meteorological Tables.
Rainy season in Kúkawa, iii. 3.
Ralle, pass of, described, i. 205.
Rás el má, celebrated creek of Niger, v. 485.
Reade, Mr., H.M.’s vice-consul in Tripoli, his kindness, i. 16; v. 450,
451.
Rédaní district described, iv. 17.
Red worms, march of, iv. 323.
Religious structures, i. 58, 74.
Rén, town of Logón, described, iii. 273.
Ribágo village and district, ii. 480.
Rice, wild, in the forests south of Bórnu, iii. 161. Cultivated in part
of Ádamáwa, ii. 481. In Kebbi, iv. 181, 205, _passim_. Rice tiggra in
Bagírmi, iii. 375. Not cultivated in Bórnu, easternmost limit of
cultivation, iv. 91. In Bagírmi, 447. Introduced from Egypt to Burrum on
the Niger, v. 194. Rice only to be got in the husk, 195. In El Hódh,
505.
Richardson, Mr., his arrival in Tripoli, i. 16. His trouble with the
chiefs of Ghát, 239. His death, ii. 203. (For account of his sickness
see my letter, published in the Preface to his own Journal.) His grave,
218. His property, 249.
Riverhorses very common in almost all stagnant or running waters of
Negroland, _passim_. Their wrath at being disturbed, v. 227.
Rivers, their names in Negroland merely signify water, iii. 299.
Roman remains at El Jem, i. 3; at El Medaina, 12; and near Um e’ Zerzán,
33; in Tarhóna, 68, 70; Gwásem, 93. Ruins in Wádí Talha, 113; in Wádí
Tagíje, 117; sepulchres near the well Taboníye, 123, 124; gateway at
Gharíya el gharbíya, 126. In e’ Sherkíye, 133. Near Jerma, the
southernmost relic of their dominion, 156.
Routes:
Ádamáwa: from Chámba to Báya, iii. 616, 617.
Chámba to Tibáti, ii. 621, 623; Tibáti to the Íbo country, 624.
Chébowa to Láme, ii. 609.
Géwe to Kárnak Lógone, ii. 60; to Lére, 606.
Gidér to Fátawel, ii. 598.
Gúrin to Ray-Búba, ii. 603; Ray-Búba to Ribágo, 604; Ribágo to Saráwu,
606.
Hamárruwa to Yóla, ii. 588; by way of Kóncha. 589.
Kóncha to Jóro-Fángel and Báya, ii. 618, 619; Jóro-Fángel to the Jétem
country, 627.
Méso, by Hína, to Íssege, ii. 600.
Morá to Yóla, ii. 591.
Ngaúndere to the Batí, ii. 631.
Óblo to Démmo, ii. 608; Démmo to Lága, 611.
Ray to Láme and Lága, ii. 611; to Lére, 607.
Ray-Búba to Báya, ii. 613; to Mbáfu, 629.
Saráwu, by Gidér, to Fátawel and Bínder, ii. 597.
Yóla, by Gúrin, to Báya, ii. 614.
Ágades to Azawád, i. 568; to Bílma, 558; to Damerghú, 558; to Marádi,
556; to Sókoto, 555; to Tawát, 560.
Desert, western half; Átar to Tejígja or Rashíd, v. 511; Tejígja to
Jáfena, 512.
Aúlef to Mabrúk, western road, v. 459.
Bakel, by Asába, to the frontier of Tagánet, v. 515.
Hamda-Alláhi, by Sʿa, to Kábara, v. 476: to Káñima, 477; to Kahaide,
by Meshíla, 517; Kahaide to the frontier of Tagánet, 514.
Ínzíze to Gógo, v. 458.
Kasambára to Bú-Jedúr, v. 492; to Jawára, 491; to Kóla, direct, 498;
to Mesíla, 493; to Nyámina, 494; by Murja to Nyámina, 495; to Tishít,
505; to Waláta, 490.
Kasr el Barka to Bú-télimít, v. 512; to Kahaide, 513; Kahaide to the
frontier of Tagánet, 515.
Meshíla to Bakel, v. 522.
Murja to Mekoye, v. 497.
Sansándi to Kasambára, zigzag, v. 498; to Timbúktu, 482.
Tawát, by Mabrúk, to Timbúktu, v. 457.
Timbúktu, by Gúndam and Yówaru, to Hamda-Alláhi, v. 467; by Basikúnnu,
to Sansándi, 481; to Waláta, 484; to the hillet Sídi el Mukhtár, iv.
454, _note_.
Wadán to Ághadír Dóme, v. 550; to El Khat, circuitous, 510; to Rashíd,
by El Khat, 510; to Tishít, 508; to Waláta, 509.
Waláta to Sansándi, v. 488, 489.
Yówaru to Tenéngu, v. 468; to Ya-saláme, 472, _note_.
Dar-Fúr:
Tendélti to Ám-majúra, iii. 584; to Runga, 583.
Déndina province: from Sókoto to Komba, on the Niger, iv. 544.
Yélu to Yáuri, iv. 538.
Gurma and Mósi provinces: from Bóne, by Konna, to Hamda-Alláhi, v. 465;
Champagóre to Landó, iv. 599.
Hómbori, by Konna to Hamda-Alláhi, v. 465.
Jíbo to Kaye, iv. 561.
Káñima to Hamda-Alláhi, v. 478.
Kaye to Wóghodoghó, iv. 561; to Belússa and Belánga, 563.
Kirotáshi to Wóghodoghó, iv. 558.
Komba to Majóri, v. 554; to Sansanne Mangho and Salga, 554.
Máni to Kong, iv. 562; return, 563.
Píssela to Dóre, iv. 564.
Salga, by Kong, to Tañéra, iv. 557.
Ségo to Méggara, iv. 565.
Tánkurgú to Sansánne Mangho, iv. 560.
Yágha to Belánga, iv. 560.
Yendi to Yágha, iv. 263, _note_.
Kánem: from ʿAlímarí to Kárnak Lógone, iii. 488.
Berí to Taghgel, iii. 486; Tághgel, by ʿAlímarí, to Moíto, 488.
Bír el Kurna, by Bír el ʿAtesh and Mússebí, to Egé, iii. 491; Egé to
Yen or Beled el ʿOmiyán, 493.
Mʿawó to Taghgel, iii. 484.
Routes in Kánem in the sixteenth century, iii. 498-520.
Ngégimi to Egé, iii. 491.
Yʿawó to Mʿawó, iii. 489.
Kanó and neighbouring provinces: from Dárasó to Yákoba, ii. 584.
Kanó to Katab, ii. 570; Katab to Yákoba, 573; Kanó to Yákoba, 571; to
Zinder, 559; by Záriya, to Keffi-n-Abdezénga, 562.
Jemmáʿa-n-Darróro to Keffi-n-Abdezénga, with branch to Láfiya
Beréberé, ii. 566.
Katágum to Shéra, ii. 585; Shéra to Yákoba, 587.
Keffi-n-Abdezénga to Tóto and Fánda, ii. 567.
Záriya, by Katab, to Darróro, ii. 564.
To Yákoba, from different points, ii. 575.
Wádáy and Bagírmi: from Babáliyá to Moíto, iii. 616.
Busó to Miltú, iii. 590; to Bang-Day, 600.
Cháken to Kim, iii. 598.
Fittrí to Mʿawó, iii. 586, 587.
Kúkawa, by Logón Bírni and Busó, to Bang-Bay, iii. 613.
Láffaná to Bang-Bay, iii. 596.
Lay to Sálin, iii. 599.
Mábbelé to Fong, and from Fong to Busó, iii. 602; to Lay and Kim, 598.
Más-eñá to Báng-Bay, iii. 600, 604; to Busó, by Laíry, 594; to Gógomi,
592; to Kénga Matáya, 594; to Kírbe, 591; to Láffaná and Busó, 589; to
Laíry and Moíto, by Kólle, 596; to Mʿawó, by Gáwi, 615; to Méddebá,
617; to Moíto by Debába, 596; to Músgu, 603; to Runga and Sillá, 608;
to Sálin, 599; to Wára, 563, 565, 569.
Miltú to Gógome, iii. 591.
Miltú and Day, and from Day to Lay, iii. 601.
Sheníni, by Ógrogó, to Bórorít, iii. 572; to Dumta, 577; to Jurlú,
577; to the Móku, or iron mines, 579; to Nyéseré, 578; to Sillá, by
way of Ándelá, 580; to Sillá, direct, 581.
Wára to Dumta, iii. 575; to Runga, 583; to Sheníni, 570; to Wádi
ʿOrádha, 587.
Yáuri province: from Bunza to Yáuri, and from Yáuri to Kotá-n-koró, iv.
547.
Zabérma province: from Aúgi by Máuri and Zabérma to Támkala, iv. 547.
Yéni to Kúrfay, iv. 548.
Zanfara province: from Bánagá to Ánka and to Kotór-koshé, iv. 524.
Kanó to Sókoto by Káuri-n-Namóda, iv. 522.
Rúdu, sleeping-hut, described and figured, iv. 127.
Ruined monastery in the Schʿabet Um el Kharáb, i. 108.
Rumá, historical notice of the, iv. 431. At Bamba, notice of the, v.
161. In Sébi, on the Niger, 470, 479. Their complexion, 191.
Sʿa, important town on Upper Niger, and neighbourhood, v. 476; in former
times, iv. 421.
Sabón Bírni, walled town, iv. 124.
Sahara, districts and tribes of, between Ázawád and Timbúktu on one
side, and El Hódh and Bághena on the other, v. 548.
Sʿaíd ben Sálah, chapel of, i. 13. Legend concerning, 19.
Saint Augustine’s statement regarding the use of bulls for chariot-
drawing by the ancient kings of Fezzán, sculptures confirming, i. 199.
Sakomáren tribe, account of the, i. 565.
Sála, walled town of Kebbi, iv. 195.
Salákoró village, v. 499.
Salga, chief town of Gonja, emporium of the gúro trade, noticed, iv.
556.
Salla-léja, religious festival at Ágades, i. 429.
Salt, a commercial staple of Timbúktu, v. 23. Prices of in Timbúktu, v.
25, 138. Salt and gold, principal articles of barter from the most
ancient times, 24. Bitter quality of salt of Bilma, i. 504. Excellence
of salt of Taödenni, iv. 228. How it is obtained, v. 24. Salt of Ingal,
i. 465. Crust of, on elevated ground, i. 148. Cornfields, thickly
encrusted with, 159. Localities of, between Asïu and Tawát, i. 565.
Prepared from capparis and neat-dung, iii. 44, 45. Mode of extracting
from earth in the vale of Fógha, iv. 228. Mode of preparing, and
saltpits at Kalála village, v. 427. Mode of preparing in Bumánda, on the
Bénuwé, ii. 502, _note_. In Miltu, on the Shári, iii. 45. Want of, how
deeply felt, iv. 611, _note_.
Salt trade in Kanó, ii. 132. In Timbuktu, iv. 485; v. 24.
Salt caravan, i. 504. Estimate of its number, ii. 43. _See_ Airi.
Sanchérgu, farming hamlet, iv. 251.
Sand-hills between Shiyátí and El Gharbi, journey over, i. 148-153.
Menace the plantations, 151. Isolated sandhills without water, called
Aukár, or Ákela, v. 529. Immense ridges of sandhills in the Western
desert, 541, 546.
Sánem ben Hamedán, ruins of the temple of, i. 79.
San-koré, mosque of, iv. 479; how restored, v. 82.
San-shirfu, the Kádhi, v. 577.
Sansánne ʿAísa, walled town, iv. 128.
Sansánne Mangho, Mandingo town, iv. 555. The gold weight of, v. 23.
Sanyáre town, iv. 389.
Sár described, iii. 610.
Saráwu, important double village; hut described, ii. 438, 439.
Sarayámo town and inhabitants, iv. 372.
Sáre-dína town, on upper Niger, v. 517.
Say, important town on the Niger, iv. 241. Market, 244-247. Its
importance for European traffic, 247. Second residence at, v. 295.
Market, 297. Appearance of the Niger at, 298.
Say, valley of, v. 293.
Scorpion, effects of bite of a, iii. 163.
Scott the sailor, v. 471.
Sculptures in the desert, i. 196.
Sebba, chief place of Yágha, town and inhabitants, iv. 275-280. Hut
described and figured, 275-277.
Sebkha, explanation of the term, i. 10.
Séfuwa dynasty, its foundation in Kánem, ii. 262. Of Berber origin, 269.
Segéro village and neighbourhood, ii. 431.
Selúfiet, valley and village, i. 317.
Senhája tribe noticed, iv. 586.
Senudébu village and hills, v. 285.
Sepulchre of Sídi Mukhtár at Timbúktu, v. 57.
Sepulchral monument in Wadi Tagíje, i. 116. At Taboníye, 123.
Sepulchres of the Músgu, iii. 190.
Sesamum, cultivation of, ii. 95, 433, 655. In Adamáwa, ii. 506; iii.
336, 356, 447; v. 293.
Sfákes, halt at, i. 4. Voyage hence to Zarzís, i. 4, 9.
Shabáre village, iv. 89.
Shʿabet el Kadím, Roman milestones near, i. 97.
Shʿabet Um el Kharáb, Christian remains in the, i. 108.
Shámo district, ii. 376.
Shárí river, iii. 313, 325, 331. Places on the, from Búgomán upwards,
588; from Búgomán downwards, 617. Meaning of name, iii. 209.
Shechéri village, v. 384.
Sheikh Sídi Áhmed el Bakáy arrives in Timbúktu, iv. 449. First interview
with, 453, 457. Religious discussions with, 483, 510. His attachment to
his family, 485. Pedigree of, iv. 567. Two poems by, 568. Translated,
574. His letter of recommendation, v. 642. His unceasing kindness, v.
14. Delivers a lecture on the equal rank of the prophets, 42. Prays at
the sepulchre for his mother-in-law’s soul, 57. His noble family, 163.
Parting with, 239.
Shell money, mode of reckoning, ii. 28. Shells principal currency in
Kanó, ii. 142; recently introduced into Kúkawa, 311; current in Múniyó,
iv. 52; in Zinder, 82; in Sókoto, 162, 170; in Gando, 200; in Say, 246;
in Yágha, 278; in Dóre, 290; in Timbúktu, 443. In Bunka, v. 352. No
currency in the country towns of Bórnu, ii. 311. In Ádamáwa, ii. 446. In
Bagírmi, iii. 381. None in Ísayé, iv. 332.
Shibdáwa village, rich scenery, ii. 86.
Shigge, term for cotton in Western Negroland, iv. 443, _note_. Kserát
shigge, v. 500.
Shinghít town and inhabitants described, v. 510, 537. Extension of name,
Shenágita, _ib._
Shirts, common white of Bórnu, the commercial medium in Kánem, iii. 75;
also in Bagírmi, 381; and in Ádamáwa, ii. 471; even in Kúkawa, for
buying large objects, 311. _See_ Tobes.
Shitáti district, vales of, iii. 107. Shitáti tribe called after the
district, iii. 484.
Shúwa Arabs, notices of the, ii. 355. Population, notices of, iii. 136.
Villages, 154. Remarkable characteristics, 136, 371. Amount of their
cavalry, iii. 524. S. native Arabs.
Shúwa tribes in Bagírmi, iii. 544; in Wádáy, v. 544.
Sídi Álawáte, interview with, iv. 401. Presents extorted by, 439.
Religious discussion with, 445.
Sídi ʿAlí ben Sálah chapel and ruins, i. 72.
Sídi ʿAlí, merchant in Kanó, ii. 102; v. 358.
Sídi Mohammed, El Bakáy’s elder brother, arrives at Timbúktu, v. 45.
Interests himself in my favour, 53. His character, 83.
Síggedim oasis, v. 436.
Silla, very important town on upper Niger, where cotton weaving first
flourished, v. 30.
Silk cotton tree, immense specimens of, placed at the gates of many a
town in Negroland. ii. 89; v. 347.
Sing-melék, the Vizier, in Wádáy, iii. 553.
Sírba river, iv. 268. Reed-raft, 269. Country beyond, 271. Its
appearance at Gárbegurú, v. 283; and at Kuttukóle, v. 284.
Sínder town and island, in the Niger, v. 273.
Síttahe village, iii. 272.
Slave-hunting and butchery, iii. 194, 203. Consequences, 224.
Slavery in Ádamáwa, ii. 502.
Slavery and the slave trade, influence of firearms and civilization upon
the increase of, iii. 133. Domestic—its quiet course, ii. 23, 151.
Slave trade in Kanó, ii. 131.
Slaves cruelly treated by the Tebú, v. 414. Yoked to the plough in the
valley of Aúderas, i. 387. Prices of, in the countries S. of Bagírmi,
iii. 381. In Más-eña, 420.
Smelting furnaces described and figured, iv. 265.
Smoking, Músgu passionately fond of, iii. 208. Inhabitants of Niger
likewise, v. 161.
Snake, large, killed, iii. 57.
So or Soy tribe, of its former power, ii. 277, 638, 639. Reduced by the
king Edrís Álawóma, 651. One of their former capitals, iii. 279.
Soda, corn-fields thickly incrusted with, i. 159.
Sóf e’ jín, rich valley, its fertility, i. 104.
Sókna town noticed, v. 448.
Sókoto, present state of, iv. 155. Aspect of the country, 166. Rulers
of, 527. Fúlbe tribes in, 528.
Sókoto town described, iv. 173. Second visit to, v. 333. Swollen
torrent, 335.
Song of Sheikh ʿOthmán, iv. 531.
Songhay, historical notices of, iv. 406. Its civil polity, 416.
Provinces, 418-422. Commerce, 428. Army, 429. And neighbouring kingdoms,
chronological table of, 579.
Songhay, independent, between the Niger and my route by Yágha and
Libtáko, chief towns and residences of the, v. 652. An inhospitable
race, iv. 238; v. 238. Their mode of carrying water in buckets, iv. 318.
Songhay and Fúlbe costume and weapons, v. 286.
Songho-sáre, farming village, iv. 236.
Sonni ʿAlí, king of Negroland, iv. 413, 593. Plunders Timbúktu, 594.
Conquers Bághena, 594. Drowned, 596.
Spider, large poisonous, v. 175.
Stirrups, Arab, valuable properties of, iii. 129.
Subterranean villages in the Ghurián, i. 48.
Súdo-melle market-place, iv. 555.
Sugúrti tribe, costume of, ii. 329.
Súk town, notice of, v. 181, 458.
Sulléri town, ii. 461, 517; described, iv. 44.
Súmmoli, peculiar species of wild cat, described iii. 168.
Sungúruré village, iv. 127.
Superstition, ii. 183; iii. 370.
Surk, tribe, iv. 504; v. 468.
Súwa-búwa, well of, iv. 48.
Súwa-Kolólluwa well, iv. 84.
Syllebáwa, or Sissílbe, divisions of the tribe, iv. 182, _note_.
Taboníye, Roman sepulchres near this well, i. 123, 124.
Tábu, or great army of the Awelímmiden, v. 60.
Tademékket tribe, historical notice and subdivisions of, v. 560. The
town called Tademékka by the Arab geographers, iv. 498, 583; v. 181,
458.
Tagabáta village, mountain scenery, v. 285.
Tagáma, account of the habits of this tribe, i. 527.
Taganáma town described, ii. 181.
Tagánet, district of Western desert, described, and Moorish tribes in,
v. 532.
Tagánet, other more limited district of same name to the north of
Timbúktu, v. 460, 463.
Tágelel, village of Ánnur, described, i. 548.
Ta-gherbúst and picturesque fountain, i. 26.
Tághist valley, celebrated place of prayer, i. 385.
Tahónt-n-éggish, first rocky island in the Niger, v. 171.
Tailelt tobes, i. 434; ii. 129, _passim_.
Tájakánt tribe keep up the communication between Timbúktu and Morocco,
iv. 489, 516; v. 33.
Tákala town, v. 653.
Tákulum, valley of Kánem, iii. 105.
Talba, walled town, iv. 207.
Talisman, curious one at Taganáma, ii. 183.
Tamarind-tree, its beautiful shady character, principal ornament of
Negroland, i. 543. First full-grown specimen, ii. 9; splendid specimens,
ii. 320; iv. 64; on the Niger, v. 158, 250. Silkworm feeding on the
leaves of the tamarind-tree, ii. 129, _note_. The fruit the most
refreshing drink, iii. 377, _passim_. Best medicine for usual tropical
disease, iii. 449; with fried onions, pleasant lunch, iv. 172.
Tamkí, dress and food of the, iii. 607.
Tanéra town, iv. 558.
Tántanah, mountain, probable [uncertain] identification of, i. 251.
Tarabanása, their camp and costume, v. 102.
Táramt district, W. of Gógó, v. 238.
Tarhóna, the district and its ruins described, i. 64-74.
Tasáwa territory, revenues of, ii. 16. The town and its inhabitants, 19.
Market, 30.
Tasáwa, village of Fezzán, i. 178.
Taútilt camping-ground described, v. 106.
Tawárek, _see_ Imóshagh, chiefs arrive at the camp near Tasáwa village,
negotiations with them, i. 183. Their continual advance into Negroland,
ii. 100; iv. 4. Chiefs at Timbúktu, letter of franchise obtained from,
iv. 507. Encampment, 339-342. Costume, 350. Want of unity, v. 41.
Tawásh, Roman sepulchre near, i. 156.
Tawát, the people of the chief merchants in Ágades, i. 397. In Timbúktu,
iv. 489; v. 36. My chief protectors, v. 72, 123. Their relation to the
French, 124. Said to pay tribute to them, 431. The horse of Tawát, i.
423, _note_.
Tebu, form of the name, ii. 269; iii. 505. Their near relation to the
Kanúri, ii. 275, iii. 77. Their long wars with the former, 636. Their
tribes, families, and settlements, iii. 493. Their former settlements in
Kánem, iii. 514, 515. Their settlements along the Komádugu, ii. 216,
653; iv. 18, 20. Their cruelty towards their slaves, v. 415. The towns
and villages along Tebu road, v. 425. Their predilection for dried fish,
v. 433. Their commercial journeys to Mándará, ii. 444.
Tefínagh inscription, i. 274. Writing, v. 116.
Tegérri village in Fezzán, v. 442.
Teghdaust, important tribe of western desert, v. 527.
Tejígja, town in the district Áderér, v. 532.
Tektáke village and inhabitants, v. 515.
Teléshera peak, ascent of, i. 501.
Telísaghé, remarkable sculptures at, i. 196.
Temáshight, story of the Prodigal Son in, v. 639; vocabulary, 565, 638.
Tenge village, v. 492.
Téngik, the most elevated peak in Aïr, i. 309, 317.
Tents, the kind suitable for travellers in hot climates, i. 85.
Advantage of a few days’ residence previous to starting, 86.
Téra and its inhabitants, v. 552. The last Songhay king’s leave-taking
in Téra, iv. 619.
Terguláwen well, dangerous locality, i. 523.
Termites used as food, iii. 4. _See_ Ants.
Tessémmak described, i. 188.
Tewíwa and its population, i. 160.
Thníye e’ seghíra and Thníye el kebíra, rugged passages, v. 441.
Tiboráwen, rapids of the Niger near, v. 251.
Tídik valley, i. 311.
Tígóre, farming village, iv. 237.
Tíggeda valley described, i. 381.
Tíggera-n-dúmma mountain group, v. 437.
Tigger-urtín and its inhabitants, i. 172.
Tihóre, village, iv. 239.
Tillage, peculiar mode of, in Bagírmi, iii. 368, 400.
Tilli town and inhabitants, iv. 221; v. 319.
Timbúktu, approach to, iv. 403. Political situation, 432. View over the
town, 441. Plan of a house, 449. The great mosque, 476, 589. Mosque San-
koré, 589. Ground plan of the town, 477. Description of the town, 480.
Its former extent, 479. Population, 482. The inundation, 513; subsides,
v. 49. Its origin, iv. 410. When founded, 584. Becomes dependent on
Melle, 588. Destroyed by the King of Mósi, 590. Visited by Ébn Batúta,
591. Becomes known to Europeans, 591. Conquered by the Ímóshagh, 592.
Plundered by Sonni ʿAlí, 594. Becomes more important, _ib._ Conquered by
Jodar, 616. Commerce, 515. Present commercial relations of, v. 17.
Commercial importance of its position, 37. Identity of its language with
that of Ágades, i. 418. Why so few trees in the town, iv. 475. Not
considered very healthy, 507. Late hours, v. 3, 65.
Timme town, v. 466.
Tímmísau well, footprint of Moses’s horse near, v. 458.
Tindírma town, iv. 420; v. 470.
Tínge town and inhabitants, iv. 310.
Tin-ger-égedesh, notice of the tribe, v. 201.
Tin-rássen, interesting incident in African warfare at, v. 189.
Tin-shamán, former capital of Ásben, i. 336.
Tin-sherífen district, v. 179. Appearance of the Niger at, 185.
Tin-tagh-odé, important village of, i. 321.
Tin-téggana valley, i. 485.
Tintéllust valley described, i. 333. Village residence of the powerful
chief Ánnur, _ibid._ Deserted, 484.
Tintúmma desert, v. 418.
Tinýlkum, account of this tribe, i. 174. Their conduct in our
adversities, 300, 301, 306.
Tishít town, its inhabitants and produce, v. 506.
Tobacco cultivated in Kátsena, ii. 90. Of Kátsena much esteemed, iv. 99.
Little cultivated in Bórnu, 108. Varieties in or near Timbúktu, v. 36.
In Ghérgo, 153. Bamba and Égedesh, 165. Cultivated in great extent by
the Músgu, iii. 208, 229. Formerly in great extent along the Niger, v.
107, 158. Prohibited in Timbúktu, v. 36, 82. Tobacco chewed with natron
by the Kél-owí, i. 389.
Tobes, varieties of, ii. 126; made in Sansándi, v. 236.
Toe, destruction of the little, by a flesh worm, iii. 345.
Tolba, or Zuwaye, peaceable tribes of Arabs, identical with the term
Aníslimen among the Tawárek, v. 525, _passim_.
Tombs in Músgu country, iii. 190.
Tombo province and inhabitants, notice of, iv. 550.
Tóndibi mount, v. 205.
Tóndifú village, iv. 240. Swarms of birds at, v. 300.
Tongi hamlet, v. 245.
Tónorár village, v. 500.
Tornáre village on the Niger, busy state of the river at, v. 267.
Tósaye, remarkable narrowing of the Niger at, v. 190.
Tóso, edible fruit of the Bassia Parkii, ii. 387. _See_ Butter-tree.
Trík el Merhóma track, v. 449.
Tripoli, arrival at, i. 15. Excursion from, 17-84. Final departure from,
87. Return and embarkation for Marseilles, v. 451, 452. Importance of
Tripoli for the intercourse with the interior, Preface, xiv.
Truffles common in many parts of the desert, i. 136.
Tsád, excursion to the, ii. 323. Description of its characteristic
features, 325. Representation of the grounds along its swampy shore,
332. The open water, 331. A freshwater lake, iii. 53. Mentioned in
document, iii. 508.
Túburi and their lake, iii. 215. Dr. Vogel’s exaggerated opinion of its
size and importance, _ib._ Compare ii. 608.
Tulip tree, ii. 9.
Tumpénga town, desolate site of, iv. 285.
Túnguré valley, cotton plantations and palm grove, iv. 50.
Tunis, journey from to Tripoli, i. 1-16.
Túri, term, meaning of, i. 471, _note_.
Turtles in Damerghú, i. 542. In Kánem, iii. 74. Near Kúbo, iv. 321.
Týggebo village and inhabitants, v. 507.
Týnjur, tribe of, their dominion, iii. 430, 528. Remains of them in
Mondó, 468, 489, 490.
Úba, northern frontier town of Ádamáwa, described, ii. 412, 529.
Ugréfe, the village and its inhabitants, i. 153.
Ujé, fertile and populous district, the finest district of Bornú, ii.
362, 539. Relation to slave trade, 370.
Ulákiás, deep well, v. 485.
Úle-Tehárge sandy downs described, v. 132.
Úm el ʿArúk village, v. 500.
Um e’ Zerzán, i. 32. Roman sepulchre near, 33.
Unán, valley, i. 515.
Úra, well of, ii. 237.
Vegetables, common, of the country, ii. 86.
Vocabulary of the Temáshight, as spoken by the Awelímmiden, v. 565.
Vogel, Dr., meeting with, in the forest, v. 381; and at Kúkawa, 394. His
journey to Gombe and Yákoba, 573, 582. To Wádáy, iii. 537. His
astronomical observations, v. 668.
Wadán, town in Aderér, and inhabitants described, v. 536. Portuguese
factory in, iv. 595.
Wadán, town in Fezzán, formerly belonging to Bórnu, ii. 637.
Wadán (Ovis tragelaphus), i. 266, _passim_.
Wádáy, historical sketch of, iii. 528. Ethnographical account of, 539.
Government of, 547. Army, 554. Household of the sultan, 555. Towns and
villages, 556. Commerce and market-places, 556. Manufactures and
productions, 559. Learning and food, 560.
Wádi town, ii. 211.
Wádi Kawár, v. 429.
Wádi Rán and its caverns, i. 51.
Wádi Sóf-e’-jín, ruined castle at, i. 106.
Wádi Tagíje, fine sepulchral monument in i. 116.
Wádi Talha, Roman ruins at, i. 113.
Wádi Zemzem and its wells, i. 121; v. 449.
Wákoré, indigenous name of a great section of the Mandingoes, v. 501.
Wákuré village, v. 516.
Waláta town and inhabitants, important trading place in the time of Ebn
Batúta, iv. 591. Decline, 594; v. 486.
Wándalá (Mándará) mountains, ii. 395.
Wandering Arabs migrating, ii. 545.
Wángara village, iii. 468.
Wangaráwa, name of the eastern Mandingoes, iv. 144, 289, 555, 567.
Merchants in Kátsena Wangaráwa, ii. 82.
Wáni river, ii. 200.
Wanja village and inhabitants, v. 514.
Wántila village, v. 284.
Wára described, iii. 565.
Warm clothing, would find a ready sale in Central Africa, iii. 145.
Warrington, Frederic, his kind services, i. 16; v. 442, 447.
Wáse town, v. 369.
Water, scarcity of, in many districts of Bórnu, ii. 187, 240. In
Bagírmi, iii. 335. Water unwholesome, v. 291, 318.
Water combat, iii. 212.
Water communication between the basin of the Tsád and the Bay of
Biyáfra, iii. 221.
Water lilies in Tsád, ii. 334. In Niger, iv. 378; v. 156.
Water-melons the principal food of the Kóbetát tribe, v. 488.
Wáza district described, iii. 255.
Welád Bú-Séf, account of this tribe, i. 120.
Welád Slimán, camp of, iii. 59. History of the tribe, 61. Interview with
their sheikh, 66. Their habits and mode of life, 69. Jewish adventurer,
76. Preparations for attack, 91. Attacked by the natives, 102, 104.
Well, greater industry in raising water from, iv. 88.
Wells of Koyám very deep, iv. 14; v. 389. Difficulty of digging a well
in Kúkawa, ii. 30. Ázawád, the most famous of, v. 262. Of Díbbela.
impregnated with natron, 423. Of Mul and Únghurutín, 416. Of Tagánet,
the most famous, 463. Of Zaw-kurá, 424.
Wheat, cultivated in Ngornu, ii. 314; iii. 262. Princely dish in Ágades,
i. 408. At Yó, iii. 35. In Wúshek, iv. 61. On the Niger, v. 158. At the
Rás el Má, v. 485. Wheat and rice fetch double the price of the native
corn, ii. 314.
White ant, northern limit of, v. 414.
Wild oxen, numerous in the desert, i. 263; v. 424. _See_ Antilope
Bubalis.
Women of Kúkawa contrasted with those of Kanó, ii. 316.
Wuélleri stockade, ii. 186.
Wukári, capital of Korórofa, and its inhabitants, ii. 577.
Wúliya district, beauty and careful cultivation of the, iii. 208.
Wúlu village and inhabitants, iv. 299.
Wurnó described, iv. 156. Second visit to, v. 336. Attack of dysentery
at, 336.
Wúshek town and inhabitants described, iv. 58.
Yágha principality, iv. 275. Places belonging to, 278, _note_.
Yákoba, its position, ii. 561.
Yáli water, iv. 281.
Yálowe, river-bed, iii. 141.
Yámiyá well, iv. 44.
Yams not indigenous in the interior of Africa, iv. 108. Not cultivated
in Bórnu, ii. 315. Cultivated to some extent in Ádamáwa, ii. 521. In
Korórofa, 579. In Kebbi, iv. 191. Eastern limit of cultivation, near
Kátsena, _ib._
Yára, ruined town, iv. 208.
Yá-saláme and Konári, list of places between v. 481.
Yá-saláme and Saredína, list of places between, v. 480.
Yá-saláme and Sókolo, towns and villages between, v. 497.
Yáuri, towns, villages, and tribes in, iv. 545.
Yelé district, ii. 546.
Yélu town, iv. 229.
Yen, chief town of Burgu, described, iii. 493.
Yendi town noticed, iv. 556.
Yerímarí town, v. 371.
Yerímarí village, ii. 377.
Yó town and vicinity, iii. 33. Stay at, v. 409.
Yóla town and its inhabitants, ii. 485. Described, 500.
Yówaru, important town on Niger, described, v. 468, 471.
Yówaru and Yá-saláme, list of places between, v. 480.
Yúri, cliffs on the Niger, v. 291.
Zá Alayámin founds the dynasty of Zá, iv. 579.
Zabérma, towns, villages, and tribes in, iv. 547. Historical notice of,
418.
Zágha town, on upper Niger, of great importance in former times, v. 475.
Zágha, town of Déndina, iv. 418, 539.
Zánfara, present condition of the province, iv. 120, 521. Historical
notices, 526.
Zangway, monitor, foot prints of the, v. 146.
Zánkara district, towns in, v. 479.
Záriya, its astronomical position, ii. 561. Tribute paid by, iv. 116.
Zarzís described, i. 10. Journey hence to Zowára, i. 10-13.
Zawíya and surrounding country, i. 20.
Zéngiri komádugu at, iv. 27.
Zékka, town and fortifications, iv. 114.
Zenne, or plaid, varieties of, ii. 125.
Zenzúr, town of, described, i. 19.
Zinder town, account of, iv. 78.
Zintán, account of the people of, i. 105.
Zogháwa, tribe of, v. 544.
Zogírma and its inhabitants, iv. 218.
Zógoma, town, iii. 151.
Zoromáwa or Zoghorán, their first appearance, iv. 623. Their
amalgamation with the Fúlbe, 146. Their importance in Sókoto, 175.
Zowára and surrounding country, i. 14.
Zurríkulo town, ii. 202, iv. 40, v. 385.
Zýrmi town, iv. 120.
THE END.
ERRATA.
VOL. I. page 240, line 8, _read_ “Ramadhan” _instead of_ “Rhamadán.”
„ 459, line 1, _read_ “10th century” _instead of_
“12th century.”
VOL. II. page 233, line 16, _add after the words_ “few huts”
_the words_ “This was the site of the celebrated
town of Dámasak.”
„ 272, line 1, _read_ “Berber” _instead of_ “Ber Ber.”
VOL. III. page 502, line 9 from below }
}
„ 512, „ 5 „ }
}
„ 513, „ 2 and 8 „ } _read_ نهر _instead of_ نحر
}
„ 517, „ 1 „ }
}
„ 520, „ 6 „ }
VOL. IV. page 331, heading: “_huts_ of Ísayé” _instead of_
“clayhouses of Ísayé.”
„ 349, heading: “Bélé chief of Haw-n-Adak” _instead of_
“Hans-n-Adak.”
VOL. V. page 176, line 9 from above, _read_ “who although belonging”
_instead of_ “who although _not_ belonging.”
„ 208, line 1 from below, _read_ “of a very _unseemly_
breed” _instead of_ “of a very _awkward_ breed.”
„ 329, heading: “leaving Gando” _instead of_ “departure
for Gando.”
LONDON
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Transcriber's note:
Dotless _yā’_ ى has been transcribed as _yā’_ ي, except in App. VIII
Changes in the ERRATA have been done, as well as the following:
pg 2,, footnote 11, pg 33, footnote 21, pg 37, footnote 22, Changed:
"Gråberg de Hemso̊" to: "Hemsö"
pg 30, footnote 19, Changed: "وحلق الخاس" to: "النحاس"
pg 43, Changed: "identity of the plant smentioned" to: "plants
mentioned"
pg 91, Changed: "own inclination, He owned" to: "own inclination.
He owned"
pg 114, Changed: "my friend was alto-altogether right" to:
"altogether"
pg 171, Changed: "entirely surounded by large granite blocks" to:
"surrounded"
pg 216, Changed: "or jíngeré-bèr, of the capital" to: "jíngeré-bér"
pg 253, Changed: "traces of the elephant,; but I" to: "traces of the
elephant, but I"
pg 265, Added “ before: "Farma-Érkezu-izze;”"
pg 362, Changed: "try again the dif-cult road" to: "difficult"
pg 432, Changed: "telescope, he discoverd" to: "discovered"
pg 464, Changed: "between Árawán aud Bú-Jebéha" to: "and"
pg 465, footnote 63, Changed: "De Barros, I. iii. c. viii." to:
"l. iii."
pg 472, footnote 67, Changed: "itinerary from Ýowaru to Yá-saláme"
to: "Yówaru"
pg 527, Changed: "Abedát." to: "ʿAbedát."
pg 553, Added ” after: "“Kúttub-e’-dín,"
pg 555, Changed: "chiefs are Omár and Mohammed" to: "ʿOmár"
pg 573, Added ] after: "ādi (?)"
pg 602, verb no. 156 (note) Changed: "_tulis_, adverbially) again."
to: "_tulis_, (adverbially) again."
pg 606, note "172" regarded as note 178
pg 614, Changed: "_The camels graze_, immĕnàs idānan." to: "immĕnás"
pg 624, Added ( before: "pl. _sanu_)."
pg 642, Changed: "rhymed prose, Ah´med" to: "Áhmed"
pg 672, Changed: [Ants] "White, on the Niger, v. 156, _note_," to: "150,"
pg 672, Changed: [Ásben] Added "i." after: "first view of,"
pg 675, Changed: "B´egúngu island" to: "Bégúngu"
pg 675, Changed: [Berí] "Route to from Ngégimi, 92, _note_" to: "52"
pg 680, Changed: "Gúmrek, lake, i. 553." to: "533."
pg 683, Changed: "Kúlman, independent Soughay town" to: "Songhay"
pg 684, Changed: "398. Supe-periority of their" to: "Superiority"
pg 685, Changed: "Lake Nyassa II," to: "ii."
pg 688, Changed: "Yóla, by Gúrin, to Báya, 614." to: "Yóla, by Gúrin,
to Báya, ii. 614."
pg 688, Changed: "Tejígja or or Rashíd" to: "Tejígja or Rashíd"
pg 688, Changed: "Ínzíze to Gógo, v. 478." to: "458"
pg 691, Changed: "tamarind-tree, ii. 192, _note_." to: "129,"
pg 692, Changed: "My chief protectors, vi." to: "v."
Minor changes in punctuation have been done silently.
Other spelling inconsistencies have been left unchanged.Project Gutenberg
Travels and discoveries in North and Central Africa, Vol. 5 (of 5) : $b being a journal of an expedition undertaken under the auspices of H.B.M.'s Government, in the years 1849-1855
Barth, Heinrich
Chimera49
College