APPENDIX.

APPENDIX I.

ACCOUNT OF THE EASTERN PARTS OF KÁNEM, FROM NATIVE INFORMATION.

In attempting to give a description of those parts of Kánem which I have not visited myself, I must express my regret that, when in that country, I had no knowledge of the manuscript history of the expeditions of Edrís Alawóma into the same region, as, with the assistance of the rich supply of the important historical as well as geographical data contained in that work, I should have been enabled to give a far more interesting description of the country, and even perhaps to identify the sites of many of its former remarkable places.

The former capital of Kánem, as has been seen, was Njímí, or Njímiye, a place whose approximate situation will be pointed out hereafter; the present capital, if we may still employ this title in such a country as Kánem is at the present time, is Máwó[64], or rather Mʿawó, a place which already in the time of Edrís Alawóma was of great importance.

This town, which it was our ardent desire to visit, and which we most probably should have reached if the Welád Slimán had undertaken that expedition, on which we accompanied them, with the whole of their little troop, instead of allowing half of it to go to Kúkawa, seems to be situated about 20 miles S.S.E. from Hénderi Síggesi, and is at present only thinly inhabited, its population probably not exceeding 3000 or 4000, though the circuit of the town is said to be still of considerable magnitude. It is surrounded with a wall, and is adorned with a great many date-trees. It is the residence of a khalífa, whose power is of the most precarious and uncertain condition, as its existence depends entirely on the relative supremacy of either Wádáy or Bórnu. The consequence is, that there are generally two khalífas—one actually in power, and the other watching to expel him at the first opportunity, with the assistance of one of the patronising powers—Mohammed Sáleh, the father of the celebrated king of Wádáy ʿAbd el Kerím Sabún, having succeeded to the pretensions which the Bulála, the princes of the provinces of Fittrí and Kúka (then swallowed by the empire of Wádáy), possessed by conquest over the kingdom of Kánem.

But, to return to Mʿawó, there is a market held in the town every Wednesday; but, on account of the very insecure state of the country, it cannot possibly be now of any great importance. The inhabitants seem to belong to a peculiar race; for the Tedá Gurʿaán call them by the name of Beránema, the origin and meaning of which I was not able to make out with certainty, but which may seem to have some connection with the name Bórnu, although it can scarcely have any relation to the name Beráuni, given to the Tedá themselves by the Kél-owí and other foreigners.

Between Mʿawó and Hénderi Síggesi there appear to be several favoured valleys, where the date-tree grows in more or less abundance. The most famous are the large valley called Kárafu, or Kárfu, a few miles from Mʿawó, under the authority of Keghámma Gúrde, who succeeded to Keghámma Síntal; on the west side of Kárfu, at a short distance from it, Yégi; and not far from it the valley Badánga, stated to be very rich in date-trees, and Kédalá, belonging to the chief Chéfandé[65]; then the valleys Hamáji (belonging to Fúgo?), Gáltará, and Mápal.

The valley of Mápal is said to form the limit of the date-tree in that direction. On the west side of Mʿawó is likewise an inhabited place called Kajídi, but without date-trees.

The upper part of the valley Gésgi, which is said to stretch from south to north, is called Télerí-Chemó, and is the dwelling-place of the Shírí, to whom belong the Fugábú (or, as the name is often pronounced, Fógubó[66]) Shírí, who are the inveterate enemies of the Woghda, the inhabitants of Gésgi. In this neighbourhood is also a valley called Líllowa.

North from Mʿawó, at no great distance from Aláli, towards the east, is the place Kulákulá, inhabited likewise by Kánembú. How Beráda, a place stated to be also on the north side of Mʿawó, and to be inhabited by a tribe called Kemálla, who are under the authority of a keghámma, is situated in relation to these places, I am unable to say. In various valleys on the same side of Mʿawó are also stated to be the dwelling-places of the Médelé, a nomadic tribe who possess a great many herds and flocks. In this neighbourhood is also the valley called Gúmsa, inhabited by a Tebu tribe called Gúmsuwa, and who seem to be different from the Gúmsu mentioned further on.

E.N.E. from Mʿawó are the inhabited places Kámmegrí and Jugó, inhabited by a peculiar tribe called el Mʿallemín by the Arabs. What their indigenous name is I did not learn; they are most probably identical with the tribe called Haddáda, whose original name is Búngu.

The dwelling-places of the Shitáti are very numerous, and at a greater distance west from Mʿawó: several of them, indeed, we visited, such as Yégil, Aghó (formerly an important place, of great antiquity), Arnánko, Burkadrússo, Bóró. Besides these, the following are the most renowned places of their temporary residence: Bérindé, Línkero, Kínti, Hedérke, Din, Géringé, Tyíro, Kúlla, Laríska, two different places called Núnku, Kaú or Kó, Líshegó, Kélemrí, Delé, Tawáder, Géno, Lérgeji, Yíggela, Maina, Yíggu, Yakúlge, Bágalé[67], Búni, Chánga, Nduró, Lódoré, two places with the name Kiyála (with one of which we shall soon become acquainted as Gharni Kiyála), Bólleli, Kúttuwa, My, Kájiró, Áddufó, Yeró.

I now proceed southwards from Mʿawó towards the south-eastern border of Lake Tsád, the interior basin of which being tolerably well-established by Mr. Overweg’s navigation, its outline can be laid down according to these data with a great deal of approximative accuracy, though it is certainly much to be regretted that we did not succeed in reaching this district ourselves, and deciding the principal points by ocular demonstration.

I. Itinerary from Mʿawó to Tághghel, directly south.

1st day. Róyendú, a place inhabited by a peculiar tribe of Tedá or Tebu, called Vgýgim.

2nd. Belángara, a place inhabited by the Díbberi, who speak the Kanúri language[68], and are said to be the original tribe of the Fugábú. Arrive before the heat of the day.

3rd. Ghalá, a considerable village of huts inhabited by the Kúbberi, or Kobber, who speak the Kanúri language.

4th. Jékeré, a place at present inconsiderable, but once of large size, inhabited by the Kánku, (identical with the Kúnkuná?) a tribe or section of the Kánembú.

5th. Arrive, before the heat is great, at the well Lefádu, without inhabitants, make a short halt, and reach Mailo, a place with a lake full of fish, and inhabited by a peculiar tribe called Haddáda or Búngu, who are said to speak the Kanúri language, but go almost naked, being only clothed with a leather wrapper round their loins, and are armed with bows and arrows and the góliyó. They are very expert bowmen, and, when attacked, withdraw into the dense forests of their district (to which seems to apply the general name of Bárí), and know well how to defend their independence in politics as well as in religion—for they are pagans. To them belong the famous clan called, at least by the Welád Slimán, Dwárda Hájra. A celebrated town of the Haddáda is Dímári, the residence of Malá Díma. In Bárí there is a market held every Thursday, as it seems, in that part of it which is nearest to Mʿawó. In 1853 the Welád Slimán made a strict alliance with the Haddáda, and in consequence defeated, in their woody district, the officer of Wádáy, called Agíd el Bahr.

For the general outlines of this little-known region, the following itinerary from Kúsuri to Mʿawó, according to the Kánemma chief Ámsakay, is of great importance:—

1st day. Sleep in the wilderness.

2nd. Sleep near Káú Abúddala, a rocky eminence near the lake (see Denham, vol. i. p. 261.). Two routes, connecting this important spot with Abú-Gher and Mélé, will be given in another place.

3rd. Yámanúk Kaléma, a large, open, straggling village, apparently named from the warlike chief Ámanúk or Yámanúk, well known from Denham’s narrative.

4th. Bárí, a large place or district formerly under the authority of the sheikh of Bórnu, near the shore of the lake.

5th. Dímári, a considerable place belonging to Díma, called by Ámsakay a vice-governor of Kánem.

6th. Gúmsu, a place situated in a valley rich in date-trees, inhabited by Kánembú and Shúwa.

7th. Mandó, or Mondó, a large market-place, formerly under the khalífa of Bórnu.

8th. Mʿawó.

6th. Tághghel, a place situated on the border of the lagoon, and inhabited by the Kajídi, who cultivate a good deal of corn, and have large herds of camels. Arrive before the heat of the day. If agreeable, you can go on from Jékeré without stopping, and reach Tághghel the same day at sunset.

N.B.—The direction of all the wádiyán, or valleys, which you cross on this route, is from west to east.

II.—From Berí to Tághghel, going along the border of the lake.

1st day. Kólogó.

2nd. Késkawa, inhabited by the Kúbberi, with much cultivation of corn, principally “masr” (Zea Maïs), besides beans; much cattle. There was formerly also a village or district Késkawa on the southern shore of the lake, one day from Ngála.

3rd. Kóskodó.

4th. Talgín, a considerable open village. At no great distance from this place is a valley with date-trees. A man on foot can easily reach Talgín in two days from Berí, sleeping in Késkawa. From Talgín the direct road leads to Mʿawó in three days:—

1st. Mánigá, a place inhabited by Tebu and Kánembú, and situated, as it seems, on a creek of the lake.

2nd. A village inhabited by Tebu, under the authority of Kashélla Bacha, with a market of some importance, where a great many dates are sold.

3rd. Reach Mʿawó at sunset, after having passed the heat in an open valley-plain with date-trees.

5th. Vuli, or Fúli. From here another route leads to Mʿawó.

6th. Kúnunú.

7th. Kánaná.

8th. Forrom, a place on terra firma, not to be confounded with the island of the same name.

9th. Ngíllewá.

10th. Medí.

11th. Tághghel.

I will here only just mention that Tághghel cannot be identical with Denham’s Tangalia, because the latter was situate about one day’s journey south (see Denham, vol. i. p. 265.[69]), or rather S.W. from the Bahr el Ghazál, and Tághghel lies a day and a half to the north of it.

III.—The Bahr el Ghazál, called “burrum” by the Kánembú, and “féde” by the Tebu Gurʿaán.

All the accounts which I received with regard to this much talked-of valley, which it had been our ardent desire to visit, agreed in the very remarkable statement, that its inclination was not from the desert towards the lake, but from the lake towards the desert. All my informants stated that it is now dry, but that less than a hundred years ago it formed the bed of a river or channel opening a communication by water between the Tsád and Búrgu. Indeed some people asserted that there was still living a very old man who, in his early youth, had made this journey by water. The spot where this very large wádí, now dry and densely clothed with trees, joins the Tsád, is near the south side of a place called ʿAlimarí, distant one day and a half from Tághghel, in a southerly direction. Start from Tághghel, sleep at Kirchímma, before noon arrive at ʿAlimarí. But at present this connection between the lake and the valley is said to be blocked up by sandhills near a spot called Súggera, or Mezrák, by the Arabs, which prevents the water of the lake, even in its highest state, from entering into the Burrum. However, more inward, another basin is here formed, which is occasionally called Hédebá.

From ʿAlimarí to Moító.

1st day. Kedáda, a large place, entirely inhabited by runaway slaves, who have asserted their liberty.

2nd. Kédigi, inhabited by La Sálʿa, or el Asʿale’ Arabs.

3rd. Moíto (see Appendix VIII.)

ʿAlimarí to Kárnak Lógone, two and a half days.

Though a few of my informants were of opinion that there was a branch-wádí uniting the Bahr el Ghazál with Lake Fittrí, nevertheless most of them stated uniformly that they have no connection whatever, but that several independent valleys intervene between them. This statement is borne out by many circumstances.

The direction of the Burrum, for a considerable part of its course, is given by the route from Mʿawó to Yʿawó, the capital of the province Fittrí (according to my informants, due east).

1st day (short). Kálkalá, different from the place Kulákulá mentioned above.

2nd. Gújer. Pass here the heat; start again in the afternoon; sleep on the road. This whole district appears to have the general appellation of Sagóre, which I think cannot be different from Yagóre, the name of the country in which Mondó is situated.

3rd. Toróro, a well in the Burrum; before the kaila. A man on horseback is said to go in one day from Mʿawó to the wádí. Pass here the heat; start again at dhohor, and encamp at sunset, still in the wádí.

4th. Encamp at the beginning of the heat, still in the same wádí.

5th. In another (?) wádí.

6th. Shégeráye, a well with much water (and, according to other informants, in the Burrum).

7th. Hájiját.

8th. Encamp between the rocks in Wádí Fáli.

9th. Fittrí.

Itinerary from Yʿawó to Mʿawó, according to the Bulála Ibrahím.

1st day. Fáli, a rocky valley belonging to Bagírmi.

2nd. Aúni, a hamlet inhabited by Bagírmi people.

3rd. Búkko.

4th. Shégeráye, a valley inhabited by Tebu Gurʿaán.

5th. Bahr el Ghazál.

6th. Kedáda, a place inhabited by Týnjur. It is a question of some importance whether this Kedáda be identical with the Kedáda mentioned above.

7th. Mondó, a considerable place in the district Yagóre, and therefore sometimes called Mondó Yagóre, inhabited by Týnjur (about this curious race of people I shall have occasion to say more in another place), Wádáy people, and Arabs. In the same district of Yagóre lies also the place Bugárma, governed by the chief Kedl Adúmmo. Mondó is mentioned by Denham repeatedly under the form Mendoo or Kanem Mendoo, and was computed by him to be distant about ten hours’ ride from his station in the camp of the Dúggana.[70] Mondó is the residence of a governor formerly under the authority of Bórnu, but at present (at least in 1851) under that of Wádáy. The present governor is Fúgobo Bakr, or Ábakr (properly Ábú Bakr); and very often the agíd el bahr resides here.

8th. Yagúbberi (the name, probably, connected with that of the Kánembú tribe Kúbberi), inhabited by Týnjur.

9th. Mʿawó.

Here may be conveniently mentioned the stations along the celebrated Burrum, as given to us by the Welád Slimán, which, checked by the itineraries mentioned above, will give an approximate outline of the windings of the valley, as laid down in the map.

Beginning at ʿAlímarí, always keeping along the Burrum, the usual stations are the following:—

Gerén, Hebál, Shégeráye, Fajája, Múnarak, Shéddera, Toróri, Haradíbe, Gélemní, Hagéji, Tylb-bahr (Túl el bahr?), Chúwaru, Egé.

The situation of Egé is decided by an itinerary from Ngégimi to that place, which shall be given further on. But first I must mention one difficulty, which leaves a little uncertainty in the configuration of this part of the country. This difficulty regards the place Shégeráye, which in this piece of information is mentioned as a spot and well in the Burrum itself; while in the itineraries (p. 493.) it is indicated rather as a different valley; but it does not seem so difficult to account for this difference, the large valley apparently dividing repeatedly into several branches.

About the identity of Toróri there cannot be the least doubt, as the road from Mʿawó to this place leads by Kálkalá and Gújer.

Short Itinerary from Ngégimi to Egé.

Mayiját, bír Nefása, bír Sherífa, bír el Hósha, el Hamír, bír Hadúj, bír el ʿAtesh, bír ben Mússebí, bír Sali, Kéderi, Díra or Díri, Bírfo (I am not sure whether originally bír Fó), Egé.

Another Itinerary from Bír el Kurna to Egé, touching at Bír el ʿAtesh and Mússebí.

1st day. A long march; at sunset arrive at bír el ʿAtesh, north.

2nd. At dhohor encamp in the wilderness.

3rd. After four hours’ march arrive at bír ben Mússebí.

4th. About ʿaser (about half-past four o’clock, P.M.) encamp in the wilderness.

5th. After four or five hours’ march, arrive at bír el Borfó, which is already beyond the boundaries of Kánem. It is evident that this well is not identical with Bírfo.

6th. Encamp in a place with plenty of hád, but only few trees.

7th. At sunset arrive in Egé.

Egé is a very celebrated locality (one prominent spot of which is called Kukúrde) with the nomadic inhabitants of these regions, and is temporarily frequented by a variety of tribes, who visit it in order to water their camels from the famous wells (which are believed to promote the growth of the camel), and to collect the fruit of the siwák, or Capparis, which grows in very great abundance in this part of the valley, while higher up it seems to be more scanty. The strongest among these tribes in former times were the Bultu or Biltu, who will be mentioned presently in the list of the Tebu tribes, and had formerly the supremacy over the Nakássa, the Halál el debús (an Arab nickname, the proper name of the tribe not being known to me), both of whom frequent likewise Egé, and the Khiyát e’ ríh (another nickname). Besides the tribes above-mentioned, Egé is generally frequented by the Músu, the Sakérda, by that section of the Fugábú which is under the supremacy of Kédl Lawáti, and occasionally by the Welád Slimán. But Egé, of course, on account of its being resorted to by many tribes as a fine place for their herds of camels, is also a marked point for predatory expeditions.

From Egé the Burrum or Bahr el Ghazál seems to turn to the N.W., or at least to the N.N.W., going to Tangúr, a famous place two days from Egé. Tangúr (where the country seems to form a large basin) is generally regarded as the end of the Burrum; and a hypsometrical observation made here would immediately decide the question about the inclination of the Burrum, and show whether the very remarkable statement of the natives be correct or not. Some people contend that the wádí extends still further into Búrku, or Búrgu. North from Tangúr, a day or two’s march, is the famous place Báteli, not less celebrated than Egé for its fine breed of camels, generally of a dark-brown or a rather blackish colour, of which I myself had occasionally a specimen in my train, and Degírshim.

After having given this piece of information with regard to the south-east part of Kánem and the Burrum, I now proceed to give some itineraries from the quarters of which information has been obtained in this way, to the country of Búrku or Búrgu, about which Captain Lyons has given so many interesting details. I will only add that Dr. Overweg took down, from the mouth of a well-informed native, a very exact itinerary of the route from Múrzuk to this country, which, together with the other data and the information collected by Mr. Fresnel, goes far to establish its position with great approximative precision.

From Egé to Yen or Beled el ʿOmiyán, the chief place in Búrku. N.N.E.

1st day. Taró or Tró, a valley with bitter water.

2nd. Karó; before the heat of the day.

3rd. Aúdánga, a well, with plenty of excellent brushwood.

4th. Tungúrki, before the heat of the day.

5th. Yaiyó el kebír, a well, with dúm-palms, and near to it Yaiyó elsghír. Yaiyó is nine days from Só, on the Búlma road, reaching Gíri in two days, Árraka in two more days, and from hence Só in five days.

8th. Yen, having entered the limits of Búrku on the 6th day, when you first come to the source called ʿAín Telékka. The neighbourhood of Yen is rich in herbage and palm-trees. The village in general consists of houses or cottages built of stone; but the number of the inhabitants fluctuates. Galákka is another of the principal places in Búrku. There are several chiefs of authority in the place, the most influential of whom seems to be Lénga or, with his title, Táwa Lénga. There is, besides Yówórde, another chief called Kálemé, and a third one called Bíddu, belonging to the tribe or family of the Bídduwa. As for the Kédl-Agré, the chief of the Búltu, he also occasionally resides here. In Téki, a locality fertilized by a large spring, another chief resides, belonging to the Tiyówa, and called Gehénni.

Yen is eleven days from ʿArádha, the seat of the Máhamíd, the position of which may be determined with great precision by the distance from Wára (see Appendix, No. VI.):—1st day, Wen; 3rd, Chirógia; 7th, Oshim; 11th, ʿArádha.

I will now say a word about the tribes and families of the Tebu and their present settlements, referring to my account of the history of the Bórnu kingdom (Vol. II. p. 275.), and to my journey homeward in 1855 for further particulars.

The Tebu, Tubu, or rather Tedá, I think myself still justified in considering, as I have stated on a former occasion[71], as nearly related to the Kanúri; and the historical relations between the two nations, which I have had occasion to elucidate above, serve to corroborate my opinion. The Arabs, especially the Welád Slimán, generally add to the name Tebu the word “Grʿaán” or “Gurʿaán,” which I think myself justified in referring to the district Goran, so often referred to by Leo Africanus, while Marmol writes it Gorhan. The Tebu themselves I never heard use the name, and forgot to ask the meaning of the word. I will here only add, that in their own language they call the Kanúri by the name of Túgubá, while they give to the Imóshagh, or Tawárek, the name of Yéburdé. I shall first mention those Tebu tribes who live in and near Kánem, and have already been mentioned occasionally, then proceed northwards, and from thence to the south-east.

The principal tribes settled in Kánem are the Woghda, the Dogórda, the Gádeá, the Yewórma[72], and the Fídda; in Lúmna, on the komádugu Wáúbe, the Éderé or Édurí; north of the komádugu, as far as Beduwáram, the Búlgudá, called by the Arabs and Bórnu people Dáza; near Beduwáram the Wándala, a tribe already mentioned by Captain Lyon, as well as by Major Denham[73]; near them the Aússa; about the well of Ághadem the Bolodúwa, called (by the Kanúri) ám Wadébe; along the Burrum, called “féde” by the Tebu, the Kárda, called generally Kréda, separated into several families, the principal of which are the Gelímma, the Grasón (this I think rather the name of a chief, all the names of tribes ending with a vowel), and Bukóshelé; the Shindakóra, with the chief Ábú Nakúr; the Sakerda, with Bakáikoré; the Médemá and the Nóreá, generally called Nwórmá[74]; in Egé and Báteli, the Músu, with their chief Wúdda; in Tongúr, the Nakássa, a section of whom are the Un, with the chief Máina; in Bilma, or Bulma (which probably is the right form), and the wádí Kawár, or rather “hénderi Tedá,” as it is called by the natives, the tribe of the Gésera or Gésedi.

In Tibésti (a general name which once seems to have had a wider range than it has at present) and Báteli:—the Temághera[75], as they are generally called, a very interesting tribe, of ancient historical importance (which I have already mentioned on a former occasion as probably having given the name to the province of Demágherim, and which in the time of Edrís Alawóma was settled in Ngurúti [written Ghugúti] in Kánem), with the chief Gurdé, who has succeeded to Tehárke; the Gonda or Gunda, whose old chief Taher Asar died some time ago (the same who wanted to write a letter to King George, in Denham’s time) in Bordé (the Berdai of Capt. Lyon), one of the principal localities in Tibésti, and in other places; the Árindá in Dírkemáwu, another locality of Tibésti, with the chief Kénemé. North from Tibésti, in the valley Tʿawó, the Abó, a name which has often, by Lyon and even by M. Overweg in the itinerary just mentioned, been mistaken for that of a place.

These latter tribes together, I think, form the group generally called Tebu Resháde, but with the indigenous appellation “Tedetú.”

In Ójánga or Wajánga[76], eastward from Tibésti, and north-eastward from Búrku in the direction of Kúffara, with Kebábo, which latter place, by the people of Búrgu, is called Tesser:—the tribe of the Wónya with the chief Onókke; the Matátena or Gúrin, to the south of them, in fertile valleys producing even figs.

In Búrku:—the Búltu, called by the Arabs by the nickname of Nejʿa el Keléb, with their powerful chief the kedl-Agré, and residing part of the year in Yen, but after the dates have been gathered, generally settled in the district called Keré Búrku, and at other seasons in Egé; under the authority of the kedl-Agré are also the Kírdidá in Kírdi[77], the Guruwá in Gur, and the Elbuwéda in Elbuwé; the Yenowá, with their chief Alánga, or rather Lénga, in Yen; the Dóza, with their chief Kálema in Búdda, a valley east of Yen; the Yerda in a locality of the same name about half a day’s march east from Yen, with the chief Yíle; the Téyewá in Téke, a favoured spot or valley at present under the authority of Gehénni, their former chief, Saháyi, the father of a numerous family, having died; in the large valley ʿArádha, on the borders of Wádáy, the Mohéde, formerly under ʿOthmán Beléde, who died some time ago, and, further on, the Zogháwa, a very numerous and powerful tribe.

I should have now to enumerate the tribe of the Terauye or Bédeyát (or, as they are called by the Arabs, Áuwa), who live in the district Énnedi, intersected with a great many valleys, one of which is called Káúle, and another, in the neighbourhood of Wádáy, Níyu, if I were sure that they belong to the nation of the Tebu. But the few words of their language which I was able to ascertain, such as water, fire, are entirely different from the corresponding words in módi Tedá:—“water,” mí (Terauye), éyi (Tedá); “fire,” jó (Terauye), wuëni (Tedá). One of their chiefs is Rúzzi, who has become well known on account of his connection with the mercantile enterprise of ʿAbd el Kerím Sabún the king of Wádáy.[78] This chief, who was still living in 1851, is a Moslim, while most of the Terauye are pagans.

APPENDIX II.

GEOGRAPHICAL DETAILS CONTAINED IN “THE DIVAN,” OR ACCOUNT GIVEN BY THE IMÁM ÁHMED BEN SOFÍYA[79] OF THE EXPEDITIONS OF THE KING EDRÍS ALAWÓMA FROM BÓRNU TO KÁNEM.

First Expedition.

1 day, Ghambarú. غَمْبَرُوا, starting from Birni Ghasréggomo.

„ Zantam زَنْتَم.

„ Kishímuwa كشموه (returning westward).

„ Zantam (returning eastward).

„ Ghotúwa غتوه.

Several days, Berí بري[79], having made short marches. However, the king did not encamp in the town of Berí itself, but round about a fortified place (شوكيه) called Ghátigha غَاتِغْه, which according to other accounts was situated at some little distance from the town of Berí. Berí was a celebrated place, on account of its situation, and of great importance in the intercourse between Bórnu and Kánem.[80]

1 day, Furtú فُرتُوا (arrival at the time of the káila, or kiyúla), passing by Sakala سكله, a locality (مكان), not an inhabited place, and by the town Ghayawá غَيَوا. The town of Furtú or Furtúwa is of the greatest importance in the geography of Kánem, as it is identical with the Íklí or Íkelí mentioned by Makrízí.[81] Imám Áhmed writes اِكْلِهْ. But it had besides a third name, viz. Gháljadú, or Gháljadúwá غَلْجَدُوا.

„ Alále, اْلاله, with easterly direction.

„ Ghibúwa-kanjiyíz غِبُوَ كَنْجِيِز, a locality, not an inhabited place.

„ Daghál دغال.

„ Burum بُرُم.

„ Róro بلد رُورُ.

„ Keswadá كَسوَدا.

„ Ghumámí غُمَامي.

„ Súlú or Súlúwá سُولُوا. This place in another passage[82] is called by the author a seat of the Kenaníya, a tribe which in former times seems to have formed the principal stock of the population of Kánem, and who were hostile to the people of Bórnu, but who appear to have suffered greatly by the expeditions of Edrís. See further on.

„ Múlghim مُولْغِم.

„ Kurú or Kurúwá كُرُوَا.

„ Melajerá, a river النهر المسمي بِمَلجَرا.[83]

„ Rimbawá رِمبَوا.

„ Mʿawó, written here معوا, but soon afterwards ماوا and p. 16. ماُو (even مَاوُو by mistake). He arrived here a little before zawál. The situation of Berí being ascertained by ourselves, and that of Mʿawó being laid down with approximative certainty, the whole route, supposing that it runs in a tolerably straight line, could be described with some approach to exactness in a map. Of course the uncertainty increases as we pass beyond this place into the south-eastern quarter of Kánem. Mʿawó was then a place celebrated throughout the whole of Kánem; but it was not the residence of any powerful chief. ʿAbd el Jelíl the Bulála prince at that time resided in Yitúkurma (or Yutúkurma, for both forms appear[84] يِتُوكُرْمه and يُتُوكُرْمَهْ) distant from Mʿawó “megíl” (that is to say, from five to six hours’ march, at a very swift rate), in a S.E. direction, as it seems.

From Mʿawó Edrís directed his course to Wasámí وَسَاْمِي in a northerly direction (p. 18.) distant about zawál, while the host of the Bulála came to Kírsila كِرْسِلَه, which probably[85] lay west of Wasámi. The Bulála fled (at the dhahúwe); Edrís went towards the southern parts of Kánem, arrived between dhohor and ʿaser at Mánmana مَنْمَنَه, where there was no water.

From hence to Tasa تَسه or Tusa تُسه. Arrived about zawál. Evidently a large place, as he remained here eight days. Here the Bulála fled a second time.

From Tasa, Njímiye or Shímiye (here written السِيمِ, a little further on الجِيم, and a few lines previously السيِمَ), before zawál; the old capital before the time of Dáúd. Unfortunately he does not add in what direction he went.

Here Edrís had the Kurán read thrice at the sepulchres of the old kings of Bórnu.

From Njímiye Edrís went to Ágháfí الاَغَافي, where there was a fortified place of the Bulála; arrived at dhohor (after a short delay on the march), met the hostile army there, who instantly turned their backs.

From Ágháfí to Sendú سَندُوه.

From Sendú to Íkima اكِمَه.

From Íkima returned to Ágháfí, and celebrated there the ʿAíd el Fotr according to the old fashion of Bórnu.

From Ágháfí to Fifísi فِفِيسِه, starting in the evening; marched the whole night, and arrived in the morning. Made here much booty, ʿAbd el Jelíl having taken to flight.

From Fifísi returned to Ágháfí in two days and a half, while ʿAbd el Jelíl was in Ghasikú غَسكُوا north from Ágháfí.

From Ágháfí Edrís went to Njímiye, starting at the beginning of ʿaser and arriving at el ʿashá.

From Njímiye he then went to Melíma مَليمَه from dhohor till mughreb at a swift rate.

From Melíma to Ghasikú.

From Ghasikú returned to Ágháfí by Melíma and Njímiye, and resided there for a long time, collecting the chiefs of the Bulála and even the Arabs and the tribe of Fittrí, and conferring the government of Kánem on the fáki Mohammed ben ʿAbd-Allah.

From Ágháfí Edrís went to Ghamtilú the burial-place of Bíri ben Dúnama.

From Ghamtilú, southwards to Belághi بَلَاغِ.

(While the King Edrís went to Belághi, his imám, Áhmed ben Sofíya, the author of the history of Edrís’ expeditions, keeping more to the west, visited an old mosque called مسجد اَرْمِي apparently one of the first places of Mohammedan worship in the country.)

From Belághi Edrís went again southwards, in the direction of the lake الى جهة النهر من اليمين to Fisla فِسلَه where he remained a long time, receiving embassies from Arabs and Kúka, or rather Kúkú كوكوا and Fittrí.

From Fisla Edrís turned westwards towards Bórnu:—

First to Díyawá ديَوا where he made some stay.

From Diyawá to Ghalá, or rather Ngalá, غَلَا.

From Ngalá to Áwano, اوَنُه.

From Áwano to ʿAlúwa, علُوَه.

From ʿAlúwa (returned?) to Ngalá.

From Ngalá to Madaghama مَدَغَمه where he was joined by Mohammed ben ʿAbd-Allah and his army.

From Madaghama, having heard that ʿAbd el Jelíl had come again to Yitukurma, Edrís returned once more eastward to Ngalá, thence again to Madaghama.

From Madaghama, proceeding straight for Bórnu, in one long day, to Súlú.

From Súlú to Keghusiti, كغُسِطِه.

From Keghusiti to Síki, البلد سِيكِه, which at that time formed the frontier between Bórnu and Kánem, on which account the drum was there beaten.

From Síki to the district of the Sugurti or Sukurti ارض سُكُرْت.

From Sugurti to Bulúghi بُلُوغِ.

From Bulúghi to Ngughúti (Ngurúti) غوغوته, further on غُغُوته.

From Ngughúti to Berí.

But his return to Bórnu was frustrated; for, having learnt in Berí the news of a battle fought between ʿAbd el Jelíl and Mohammed, whom he had made governor of Kánem, near Yitukurma, in which the latter was apparently vanquished, he returned once more to the east, dividing his army into two portions, and taking only one division with him.

From Berí to Ghátíghi (here written غاتىْغِه) the same fortified place which has been before mentioned as lying quite in the neighbourhood of Berí, and where the armies used to assemble.

From Ghátíghi or Ghátiga to Ngughúti.

From Ngughúti to Bulúghi.

From Bulúghi to Kirteti (?) كرتتي.

From Kirteti to Keghusiti.

From Keghusiti to Ririkmi رِرِكْمِه.

From Ririkmi to Gharni-Kiyála غَرْني كِيَالَه a large walled town, evidently one of the two Kiyála mentioned (p. 484.) as belonging to Shitáti.

From Gharni-Kiyála to Yesembú يَسمبُوا starting in the night, at a swift rate, and reaching the place after sunrise; but apparently it did not lie in his way, as he returned from thence into the direct road.

From hence to Wasámi.

From Wasámi to Melíma, reaching it at the káila (about eleven o’clock).

From Melíma to Njímiye (east), arriving in the evening.

From Njímiye to Ágháfí, or the fortress of Ágháfí, starting after midnight, and arriving before sunrise. Pursuing thence ʿAbd el Jelíl, he caught part of his Zmála, with the queen Ghumsu Wábi.

From Ágháfí returned to Njímiye.

(The khalífa Yeríma Yaghá, whom Edrís had left with the sick in Wasámi, pursuing his march from thence at a slow rate towards the north (الى جهة الشمال), went first to Díru ديرُ.

From Díru to Madhími مَضِيمِ.

From Madhími to Njímiye, where he met Edrís.)

From Njímiye Edrís went eastwards to Kawál كَوَالْ. Arrived at dhahawe (about nine o’clock A.M.).

From Kawál he started at midnight; went first south, at dawn turned eastwards gradually towards the north, and fell upon the Tebu (evidently about the Bahr el Ghazál).

Returned from this predatory excursion to Kawál.

From Kawál returning to Njímiye [apparently by a long detour], went first to Saghi (Sheghi, Shiri?) سَغِه which he reached at sunset.

From Saghi, starting before sunrise, reached Njímiye by way of Íkma اِكْمَه and Ghurfala غُرْفَلَ.

The return of Edrís to Njímiye happened just at the right time; for the Bulála king, who had received the news of Edris’ return to Kánem on his way to Bagírmi, or as it is here written, in the form usual to the Kanúri, Bagharmí بَغَرْمي led his host against the Bórnu army, and had almost succeeded in taking the camp by surprise, when Edrís arrived and compelled him to fly.

From Njímiye Edrís now went to Ghimará غِمَرا.

From Ghimará, in a southerly direction, to Satóm سَتُوم a place close to Yitukurma.

From Satóm to Daghelú or Daghelwá دغلوِا, where ʿAbd el Jelíl had taken up his residence, but fled. [Daghelú, most probably, is identical with Taghghel.]

Returning from Daghelú to Satóm, Edrís met his vizier in Kargha-Simsim كرغه سِمسِم[86] [consequently Daghelú lay south from Kargha, or in the southern part of Kargha].

In Simsim, Edrís had a conference with some Arabs [Shúwa] and Tebu or Tubu تُبُ as Áhmed generally writes the name. The latter chose to migrate to Bórnu, while the former, who enjoyed a strict alliance with the Bórnu king, remained behind in Kánem.

From Simsim Edrís went northwards to Bárí باري [evidently the district mentioned above]. (The vizier also, whom Edrís had left behind in Satóm, in order to meet his master in Simsim, had traversed Bárí).[87]

From Bárí Edrís went to Mandó مندو [Mandó Yagóre].

From Mandó Edrís went northwards, when he became aware that the enemy was marching westwards, and changed his march till he came to Kitaki (?) البلد كِطَكِ.

ʿAbd el Jelíl, being pursued, fled into the desert.

(The officer Mídalá ben Fátima, left in Mandó, followed his king slowly, but nevertheless, on starting from Mandó, did not encamp before he had passed Mʿawó.

Having in this encampment received the order to come to Yira, he went first to Yíkima يِكِمه.

Thence to Yira يِرَه where he arrived at the time of the hejír, that is to say, a little past twelve o’clock.

From hence he went to Sitati (probably Shitáti) سِطَطِ(thus written thrice).[88]

From Shitáti Edrís turned westwards on his home-journey to Bórnu, but encamped the first day quite near, where the Arabs (Shúwa) took leave of him.

From hence he proceeded slowly to Berí[89], where the booty was divided, and all those among the captives who were free men allowed to return to their families or tribes, without any ransom, according to a very remarkable custom observed from ancient times by the Bulála, in their predatory incursions into Bórnu—a first germ of international law.

Second Expedition.

Scarcely had Edrís Alawóma dismissed his governors and officers, in order to prepare all that was wanted for another expedition into Kánem, when he received the news that his indefatigable and harassing enemy had come into the neighbourhood of Bulúji, or Bulúghi.

Edrís therefore hastened back from his favourite town Ghambarú, when ʿAbd el Jelíl turned off towards the north to Kara كَرَه or Kura كُره and Jitkú جِتْكُوا [probably so called from the Tebu tribe of that name], while Edrís ben Harún, the faithful and valiant vizier of the Bórnu king, was stationed in the neighbouring town of Butti بُتِّه.

Edrís came from Berí to Ghayawá غَيَوَا, where he met his vizier.

From Ghayawá he came to the district of the Sugurti arriving about the ʿashá.

From Sugurti he went to “the red water” الما لاحمر.

From this place, instead of taking the road by Súlú, he kept more to the north, reached a copious well at zawál (between twelve and one o’clock), started again at ʿaser, and reached at sunset the well Rubki رُبْكِه or Rubku رُبْكُه with irrigated plantations (khattatír).

From Rubku, starting at midnight, reached Íkeríma اِكريمه where ʿAbd el Jelíl had taken up his residence, about zawál, made a great booty; the Bulála king fled.

Edrís returned from Íkeríma to Rubku in two days and a half.

From Rubku he returned to Berí, and from thence returned to Ghambarú, as it would seem from Imám Áhmed’s account, at an enormously swift rate, traversing the space from Berí to Ghambarú, 130 geogr. miles in a straight line, in about 25 hours’ actual march.

Start from Berí at ʿaser, arrive at Kebúwa كَبُوَه at the ʿashá.

Start from Kebúwa in the morning, arrive at Kikeri كِكَرِه at the káíla.

Start from Kikeri in the afternoon, arrive at Debúbu دبُوبُو or دبُوبُه at the ʿashá.

Start from Debúbu in the morning, arrive at Ruwáyah رُوَايَه at the káíla.

From hence Ghambarú, a few miles, from the beginning till the end of ʿaser.

Third Expedition.

Edrís having rested but a short time, immediately prepared another expedition, in order to return to Kánem before the gathering in of the dates.

The army collected in Ghátigha close to Berí.

Setting out from thence, along the shores of the Tsáde, or Tsádi يسير بطرف النهر ثَادِ he went to Ngughúti.

From Ngughúti to Bulúji.

From Bulúji to the district of the Sugurti.

From hence to Róro, from whence he sent his light and choice cavalry in advance.

From Róro to Kimisnó البلد كِمِسْنو arrived at zawál.

From Kimisnó, starting at the beginning of the ʿaser, at a very swift rate, reached before sunset Lebá لَبا, a celebrated locality with artificial irrigation.

From Lebá, proceeding in an easterly direction, to Gharni Kiyála, in two days and a half.

From Gharni Kiyála, starting at ʿaser, following an easterly direction, for Ísembú, or Yisembú, dismounting only at sunset to cook, and feed the horses; and thus continuing on the whole night, and only dismounting again to say the prayer of dawn, Edrís continued his march till he had passed Wasámi, which was near Yisembú, evidently towards the west, and made a rich booty.

From Yisembú he went to Delli البلد دَلِّه which was famous on account of its richness in dates, and its general exuberance. Here he gathered the dates in all the different stages of maturity.

From Delli, Edrís turned westwards, in order to join the officer Yíruma Yaghá, when, receiving intelligence that the Tebu wanted to cut him off, he attacked them, and made an immense slaughter.

Went from hence to “the great well”—name not given.

From hence to Gharni Kiyála, following an experienced Tebu guide.

From Gharni Kiyála Edrís turned eastward towards the places or valleys rich in date-trees. Encamped in a vale بقعة.

From hence he went without stopping till he reached Yídh يِضْ or Yídhi يِضِه a place especially famous on account of its dates.

From hence he turned southwards, and went to Fógha فوغه likewise rich in dates. (Another place with date-trees is here mentioned, of the name of Debekú.)

From Fógha back to Delli, or rather a little beyond it.

From hence in several days, in a southerly direction, he went to Íwana إِوَنه, in the southern part of Kánem.

From hence, by way of Delmi, he went to Daghelú or Daghulwá, here written دَغُلوَا, the place above-mentioned, but which, on this occasion, the historian represents as a place especially celebrated with the people of Kánem, and at that time extremely wealthy. Slept on the shore of the lagoons, as his whole road led through numbers of lagoons or ponds, just then full of water; arriving the next morning at the town, found it empty, but the Koyám, and those of his army who were mounted upon camels, followed the people northwards, and made rich booty.

The king of the Bulála and his party meanwhile fled into the desert.

Edrís returned homewards towards Bórnu.

First to Ngalá, a cluster of villages, or rather district البلد غلا او الفليم غلا.

From Ngalá to Tentebú تَنْتبُوا.

From Tentebú to Róro.

From Róro northwards to Siru سِرُه. In going, Edrís employed a day and a night يوما وليلا but on returning from Siru to Róro only marched from morning till sunset, so that the distance cannot be very great, as he was then laden with spoil (a great booty in cattle and goats, but no camels).

From Róro to Limárá لِمَارَا, where he stopped two days.

From thence to Ghayáwa.

From Ghayáwa he took another road to Dilárá دِلارا where he left half of his army, returning with the other half to Ghambarú.

Fourth[90] Expedition.

The next year, on the first Sunday in Shawál, Edrís again left Ghambarú, reached Kesúdá by way of Zamtam, Ítanáwa, Berí, Ngurúti or Ngughúti, Sugurti, Róro.

From Kesúda, leaving the road to Ghumámi on one side, he went to Síki.

From Síki to Rírikma ريركمه.

From Rírikma to Wagham وَغَم.

From Wagham to Wasámi.

From Wasámi to Mʿawó or Máwó, here written ماوا.

From Mʿawó to Ghamirá غَمِرَا.

From Ghamirá to Njímiye, the chief town of Kánem المدينه الكبيره البلد الكبير.

From Njímiye to Belághi, taking with him a great provision of water.

From Belághi to Ágháfí; starting at ʿaser, arrived before sunset.

From Ágháfí to Ghanjáya, arriving near zawál.

From Ghanjáya to Ragharkú رغَرْكوا.

In their fortified encampment near this place the Bórnu army on the 25th Dhu el kadá, was attacked at night by the Bulála, when a very severe struggle ensued, and the camp was almost taken by the enemy with great slaughter of the Bórnu people, and considerable loss of property.

From Ragharkú Edrís went to Delli, when the Bulála gave up their last stronghold, Aghó اغو or اغوا, a very old place which they had rebuilt and restored after Edrís had destroyed all their strongholds in Kánem, even the two other most famous places Íkima and Ágháfí.[91] Aghó was evidently situated on the brink of the vale or hollow which we passed on our march, the 10th of October; and Delli is identical with the place mentioned above among the most important inhabited spots of Shitáti.

From Delli Edrís went southwards towards Kelu كَلُه very slowly, till they crossed the river which divides Kánem from Kelu[92], and he pursued his march till he came to Listerí لِسْتِرِي a place which is stated to have belonged formerly to the tribe of the Kilábetí كِلَابتِي and which contained a great number of cottages or tents كثيرة البيوت. I should believe that Kelu is the country of the Kaleáma in the south-eastern quarter of the Tsád, if anything were said about his having crossed Bárí and Kargha; but at least it is evident that it was a distant march of several days.

From Kelu, Edrís returned northwards, and fought a sanguinary battle with ʿAbd el Jelíl, the Bulála king, before Kiyáyaka كِيَايَكَهْ (a little further on less correct كِياكَهْ).

Kiyáyaka was a district where the Bulála, after their other strongholds Íkima, Ágháfi, and Aghó had been destroyed, had built a new fortress, at the instigation, it is said, of the princesses. This fortification, or rather group of three different forts, Yekí يَكِي, Makaranna مَكَرَنّه, and Kurkuriwa كُرْكُروَه[93], became a large and important place, the Bulála transferring thither by force the inhabitants from all parts of Kánem, with the exception of those of Tetálúwa or Tetálú تتالوا and Áfági افاقِه.[94] But principally they settled there all the Tebu, even the Keserdá (كَسردًا) most probably a mistake instead of Sakerdá, so that but few of this tribe remained behind in Kánem. The Bulála made, moreover, strict alliance with the people of the south (اهل جهة اليمين), the people of Kargha, in order to provide them with corn, which they bought with tobes and cattle. This intercourse ceased only when Edrís came to Ragharkú.

The battle which was fought near this important place of Kiyáyaka, was won by the king Edrís through his personal valour, after much slaughter on both sides, when he entered the town, and having encamped there for two days, all the time beating the drum, burnt the whole place.

From Kiyáyaka Edrís went eastward to Mi بلد مِه probably the place of this name mentioned above as belonging to Shitáti, although this would carry back the situation of Kiyáyaka very far westward, as from the author’s words it appears that the distance between both places was considerable.

(Meanwhile his vizier pursued ʿAbd el Jelíl to Kawál, evidently the place mentioned above;

From Kawál to Kuwáka كواكه.

From Kuwáka to Ítanáwa, also mentioned on a former occasion.

From Ítanáwa, while ʿAbd el Jelíl fled into the open desert, the vizier Edrís fell upon the Tebu and made great plunder. He went thence and joined his master the sultan in Mi, where they celebrated the ʿAíd el kebír.)

From Mi, Edrís returned to Kiyáyaka.

(From Kiyáyaka the king sent Farkama Mohammed to Kála الى البلد كَالَه.)

Edrís himself went from Kiyáyaka to Gharikú, where he had a long conference with the Arabs.

From Gharikú he proceeded a great distance northwards on an expedition against the Tebu, while he sent the heavy part of his army to Njímiye.

Having vanquished the Tebu, he returned to Tínu تِينُه.

From Tínu to Njímiye, south, from dhohor to sunset, and from morning to zawál.

In Njímiye the Tebu came to make their submission, and in the sansanne (evidently the fortified camp of his army), which the sultan then entered, he received legations from the inhabitants of Fittrí اهل البلد فِتْرِي and from the Arab or Shúwa chief ʿAli ben Yerdha, and a messenger from the tribe of the Kúka من قبيله كوكو مِلِه (what Mili is I do not know, but suppose it to be the name of a particular spot or division of the Kúka). During his stay here he was plentifully supplied with corn by the Arabs.

(From Njímiye Edrís sent part of his army in pursuit of ʿAbd el Jelíl, who had turned westwards, and then probably to the north, for the Bórnu men directed their course first to the northward, but, having gone to a great distance without finding ʿAbd el Jelíl, gave up their pursuit, and ransacked the town Kiríwa كِريوَه.

From Kiríwa they went to Mʿawó to wait for the sultan.)

Edrís himself went from Njímiye westward to Ghamirá غمِرَا made an alliance with its inhabitants.

From Ghamirá southward to (?[95]), and remained there some time.

From this place, which is somewhere in the south about Kargha, Edrís returned to Mʿawó, where he met his people.

From Mʿawó Edrís began his home-journey to Bórnu:—

First to Málehí مالَهِي.

From Málehí to Múlí Ghim and Múlí Fúlí الى الموليين مُولِي غِم ومُولِي فولِ.

From Múlí to Súlú سولوا where he fixed his camp in a place called Fíyú فيو.

From Sulú to Kesúdá كسودا.

From Kesúdá, by the well-known places Róró, Sugurti, Bulúji, Ngughúti, to the celebrated place Ghátigha, or Ghátighi, near Berí.

From Ghátigha to Ítanáwa, starting at ʿaser and arriving at ashá.

From Ítanáwa to Ruwáya.

From Ruwáya to Ghambarú.

Fifth Expedition.

Having spent ten days in his favourite place Ghambarú in great festivity, Edrís prepared another expedition to Kánem against the tribe of the Kenáníye قبيلة الكنانيِة. I have already spoken of this tribe on a former occasion[96]; and I must confess that I doubt whether the name Kenáníye be indigenous, but rather think that the people who bear it are identical with the Haddáda, or Bongu, who seem to have once formed a very numerous tribe, and may have been the original inhabitants of Kánem altogether. At that time the principal seat of this remarkable tribe was Súlú, the place mentioned already repeatedly, and were therefore generally known under the name of “the people of Súlú” اهل سولوا. But being afraid of the Bórnu king, whose wrath they had provoked by their predatory habits, they left their seats, while he was returning from Kánem, and retired to Kargha كَرْغَه.[97]

Edrís collected his army in Fakará about middle of Jumád I.

From Fakará he went to Dalikina دَلِكِنه; arrived at káíla.

From Dalikina to Madáwa مداوَه; arrived at káíla.

From Madáwa to Keri Kurúku كَرِه كُرُوكُ, arriving at noon.

From Keri Kurúku to Keri or Kuri Keramnú كُرِه كَرمْنُوه.

From Keramnú to Wurni وُرنِه, arriving at kaila.

From Wurni to Lebúdu, arriving at noon.

From Lebúdu to Kesúdá.

Then by Bulúji, Berí [erroneously written for Burrum], to Róro.

Having arrived at Róro at noon, he left it again at ʿaser, said the prayers of mughreb at a ghadír called Kitanáka كِتَناكهْ, started again in the evening, and arrived at Síki about two o’clock in the morning.

In Síki he divided his army into three parts, one going with the keghámma southwards to Ríríkma رِيرِيكْمَه and other places of the Kenáníye, another with the Yeríma, northwards, to Máy and the district thereabouts, inhabited by the same tribe.

Edrís himself took the middle road towards Dídí دِيدىِ and other places in the neighbourhood, made a great plunder (about one thousand slaves), and then turned back.

From Dídí to Ríríkma, where he arrived at ʿaser.

From Ríríkma he went and encamped near a celebrated ethel-tree which marked the very frontier of Kánem, having rested during the heat a couple of hours at the ghadír or pond of Kitanáka, where he arrived at zawál.

From the frontier (which must have been somewhere near Síki; see above) to Róro.

(From thence by the great road to Birni.)

From Róro to Burrum [here again by mistake Berí is written].

From Burrum to Bulúji.

From Bulúji to Fúrtu.

From Fúrtu to Melfífí (not a town, but a pond or basin الحوض المسمي بملفيفي), apparently not far from Berí.

From Melfífí to the place Merdalí البلد مَردَلِي.

From Merdalí to Ghuwi Kefúkwa غُوِه كفوكْوَه, where he met a caravan of Bórnu and Tebu merchants with plenty of horses.

From thence to Ghíghir البلد المعروف بغيغِر, starting at dhohor, and arriving at the end of ʿaser.

From Ghíghir to Ghiskirú البلد غِسكِرُوا.

From thence to Zamtam.

From Zamtam to Ghambarú, having crossed the river البحر الكبير.

From Ghambarú to Birni, or Burni, in the evening.

The result of this expedition had been that the tribe of the Kenaníye, which had hitherto been the most numerous in Kánem, was entirely humiliated.

Last Expedition to the Borders of Kánem.

When Edrís received the news in Birni that Mohammed ben ʿAbd Allah, whom he had made king of Kánem, had vanquished the Bulála king ʿAbd el Jelíl, chiefly with the assistance of the Arabs, or Shúwa, and especially that of the powerful chief ʿAlí ben Yerdha, he returned once more to Kánem in shawál, going—

From Ghambarú to Zamtam;

From Zamtam to Ghetú;

From Ghetú to Mílu;

From Mílu to Ledá لدا;

From Ledá to Burkumúwa بُركُموه;

From Burkumúwa to Ghawáli غَوَالِه;

From Ghawáli to Milti;

From Milti to Berí, here written بَرِيَه;

From Berí to Ghayawá;

From Ghayawá to Melhú مَلْهُوا;

From Melhúwa to Dighimsil دِغمسل;

From Dighimsil to Hughulghula حُغُلْغُله, near Dílaram دِيلَرَم;

From Hughulghula to Róro;

From Róro to Kesúdá.

From Kesúdá to Síki, here distinguished by the surname داننمَه (sic).

Here he met the new king of Kánem, Mohammed ben ʿAbd Allah, and had a conference with him on the subject of the borders of their respective kingdoms; and they stipulated that the whole of Keghusti and the whole of Síru (Shíri), as well as Babáliyá, should belong to Bórnu.[98] The latter condition, in particular, is of great interest.

Mohammed ben ʿAbd Allah took an oath of obedience, and in conformity the officers of the Bulála took two oaths,—the first to the king of Bórnu, and the second to that of Kánem.

Having held a review of the army, Edrís returned by Síki, Róro, Dílaram, Bulúji, Ghayawá, Berí, Multi, Dídí, Mílu, Ruwáya, Berselma, Ghatawa, and across the komádugu النهر الجاري to Birni.

APPENDIX III.

ACCOUNT OF THE VARIOUS DETACHMENTS OF CAVALRY COMPOSING THE BÓRNU ARMY IN THE EXPEDITION TO MÚSGU.

(a.) The Shúwa or Native Arabs.

Lawán Háji, the chief of the Ámjegé, who had his residence in Ámdagé.

Fúgo Dermán (ʿAbd e’ Rahmán), from Bainge.

Fúgo Ádigé, from Mʿalemrí, one of the villages belonging to the district Wolóje.

Fúgo Ínus (Yúnes), from Malewá.

Fúgo Dermán, from Wólamsáy.

Fúgo Kóloné, chief of the Sárají, from Yelówenni.

Mai Ashé, chief of the Mʿayin, from Áshegrí.

Fúgo Pálama, from Pálamarí.

Fúgo Hamma, from Mágariyá.

Máfoníma, from Máfoní.

Fúgo Mohammed, from Aisárem.

Fúgo Kóre, from Keríngur.

Lawán Hámed, from Karawáru.

Lawán Mohammed, from Góbewó.

Fúgo Ádam, from Kajé.

Lawán Slímán, from Slímán.

Mai Kálama, from Kála.

Fúgo Hámed (generally called Ábú Dáúd) the chief of the Kohálema, from Kúmbedá, to the north of Yédi.[99]

Sheikh Sále, from Molút, with about 100 horse.

Sheikh Tauru, from Ngomáti.

Fúgo Bádawe, son of Háj Beshír, with a few horses.

(b.) Kanúri, free men and slaves.

Light Cavalry. Heavy Cavalry or Líbbedi.

Slaves of the Sheikh:—

Kashélla Belál 200 30

ʿAlí Marghí 200 30

Kashélla Sále 100 20

K. ʿAbdelléhi (ʿAbd-Allah) 80 16

K. Zay 150 20

K. ʿAlí-Déndal 90 20

Three other petty officers, together, with 21 0

Slaves of the Vizier:—

K. Játo 200 34

K. Khéralla 150 20

K. Kóbtar Ájimé 140 25

K. Háji Kakáwu 80 15

K. Túmbedé 100 18

K. Báso 40 10

Mounted Musketeers of the Sheikh:—

K. Abdelléhi (different from the one mentioned) 20 0

K. Zérma 30 0

K. Mágaji 10 0

K. Bíllama (my friend) 32 0

K. Mállaré 20 0

Musketeers of the Vizier:—

K. Méhemé 10 0

K. Fatálla 8 0

K. Masúd 10 0

Háji Urfay 100 16

Háji Ramadhán 60 12

Bédawé 50 0

Malá Mása Mándará 30 0

Yagha Ghaná 80 20

Mʿallem Chádeli 100 10

Mohammed Gájemí 60 1

Mohammed Bú ʿAlagh 20 0

Legiwódda 40 8

Kashélla ʿOmár 50 6

K. ʿOmár Dóra 30 0

Wáseli (an officer of Mestréma the chief eunuch) 40 10

K. ʿAlí Agún (attendant of Abaiso) 28 8

K. Bággar (another officer of the same) 40 0

Ámji (a man of Díghama) 30 1

K. Mohammed Marghí (an officer of ʿAbd e’ Rahmán 80 5

Shitíma Mʿadu 30 0

Shitíma Yóma (governor of Yó, with the Mobber) 40 0

Shitíma Fugóma 50 0

Shitíma Zabeláuma 10 0

Shitíma Yáwama 40 0

Shitíma Bósoma 20 0

Shitíma ʿAbdu 20 0

Shitíma ʿAbadémma 10 0

Courtiers and partisans of the Vizier:—

Gréma Milúd 200 33

Lamíno 150 21

Báshara (officer of Lamíno) 13 0

Dýnama Gajarémma 20 7

Sheikh ʿAbbás 20 7

Hamza weled el Góni 60 3

Karaberíma 8 0

Balál 18 0

Ádamu 8 0

ʿAbdelléhi Shíntiri 16 0

Mʿallem Malérama 6 0

Abrás 6 0

Kashélla Sʿaíd (officer of Mʿallem Mohammed) 30 0

Abba Masta (son of the old sheikh Mohammed el Kánemí) 60 10

Abba Bagar 90 13

Refáy 90 16

Beshír 10 0

Asan (grandson of Mohammed el Kánemí by ʿAlí) 30 1

Kázelma 13 0

Yeríma 5 0

Érima 10 0

Únoma (Tebu chieftain) 200 0

Fagodóma (chief of Koyám) 100 0

Murjúma (Koyám) 80 0

Káúma[100] (Koyám) 60 0

Senwa Babudma (Koyám) 40 0

Senwa Kindagoma (Koyám) 100 0

Kótoko (Kánemma chief) 30 0

Fúgo ʿAlí (from Maduwári) 20 0

Zíntelma 10 0

Kanúri:—Light cavalry 4181, say 4500, as many small detachments are omitted; heavy cavalry 472, say 500.

Shúwa:—About 8000.

APPENDIX IV.

TOWNS AND VILLAGES OF THE PROVINCE OF LÓGON OR LÓGONE

(Large places, most of them walled; at present, indeed, generally in a state of decay).

In the north-western part of the province: Kúndi, Gérle, Sína, Gódoní, Gemáng, Kókoñá, Kíddebá, Nguláwa, Mázerá, Delow, Kázeré, Unko-ʿalem, Thágulú, Kárse, Guwáfa, Díffil, another Thágulú, Múkhse, Gozenáke, Módeá (village of the mother of the ruling prince Ýsuf), Biwál, Mágwy, Wanánukí, Mátke, Finálle, Suwántegá, Tsí, Mosóggolí, Úlesémme, Ngáme, Dúggulá, Kutteláha, Ngázi, Sáude, Jilbé, Tildé, Kála, Húlluf or Hélib, Waká, Kásesá, and others here about.

In the south-eastern part: Golónderá, Dégemé, Sígge, Bágeám, Bílle, Hóya, Hánnené, Wáza, Lábané, Gurfáy on the river, Chidé, Njéggere, Sigé, Últseme, Sílim, Kábe ’lmadhé or the Western Kábe, Báge, a place rich in ivory; Jínna, the largest town of the little kingdom after the capital, and important on account of the quantity of ivory there brought to market, and of the fine mat-work there produced[101]; Kalásimó, one day west from Jínna; Kábe demá or ngólo, the “large Kábe” forming the frontier-town towards Búgomán,—the frontier itself being formed by a swamp called Kénkang,—Sú, Úmsa, Madeágo, Túmbalá, the largest place beyond the river, that is to say, the river of Logón or the Lagham; Mélé, to be distinguished from the place of the same name situated on the east side of the Shárí; Fuljí; Kuljí, with a governor who is almost independent; Fóngol and Mére, both on the river; Gófa, Diyá, Ngúltsemí, Wainálle, Jemádo, Wódeó, a large place; Ngóso, residence of a governor.

APPENDIX V.

COPY OF A DESPATCH FROM LORD PALMERSTON.

“Foreign Office, October 7th, 1851.

“Sir,

“I am directed by Viscount Palmerston to acknowledge and to thank you for your letter of the 19th of April last, from Kouka, in the Bornou country, in which you announce the lamentable event of the death of Mr. Richardson, on the night of the 2nd and 3rd of the preceding month of March, at Ungurutua, between Zinder and Kouka.

“The expedition being thus deprived of its head, just before the conclusion of that principal stage of its proceedings which was to terminate in the exploration of Lake Tchad, it appears to Her Majesty’s Government that the completion of that exploration is alone wanting to enable them to consider as accomplished the main objects of Mr. Richardson’s expedition.

“I am, therefore, directed by Lord Palmerston to state to you that, whenever you may have finished your survey of Lake Tchad and its shores, his Lordship wishes that you and Dr. Overweg should carry out the remainder of your projected proceedings in Africa exactly as you would have done if Mr. Richardson were still living, and you had separated from him as contemplated in the memorandum signed in triplicate in December, 1849, of which yourself and Dr. Overweg possess each a copy.

“At the period of your signature of that memorandum, you appear to have entertained the thought of pushing your further researches eastward towards the Nile, or south-eastward towards Mombaz.

“Whether you may still adhere to that project, or may now see reason to prefer a westerly course in the direction of Timbuctoo, I am directed by Viscount Palmerston to state to you that he will be perfectly satisfied to intrust to you the duty of carrying on to its final completion the expedition heretofore confided to the charge of Mr. Richardson.

“You will therefore consider yourself hereby authorised to take upon yourself the future charge of the expedition, and to pursue that course which, upon full consideration, may appear to you best fitted to effect the general objects which Her Majesty’s Government had in view when they set on foot the expedition into the interior of Africa.

“Those objects you will find stated in the original instructions furnished to Mr. Richardson, of which a copy is herewith inclosed for your use and guidance.

“I am, Sir,

“Your most obedient humble servant,

“H. Waddington.

“Dr. Barth.”

APPENDIX VI.

HISTORICAL SKETCH OF WÁDÁY.

In the chapter wherein we have treated of the history of Bagírmi, we have seen that the tribe of the Týnjur founded a large empire, which, as it consisted of an agglomeration of heterogeneous elements loosely connected together, was overwhelmed and torn to pieces in less than one hundred years after its foundation. The first part which separated from the body, comprises the eastern regions; Kúru, the third predecessor of Slímán, who was the first Moslim king of Dár Fúr, vanquishing the Týnjur, and vindicating the dominion of those quarters to the tribe of the Furáwy.

As for the centre of the empire of the Týnjur, it was overthrown by the founder of the Mohammedan empire of Wádáy, namely, ʿAbd el Kerím, the son of Yáme, according to indigenous tradition, in the year 1020 of the Hejra.

Wóda, the son of Yáme, belonging to the tribe of the Gémir[102], who at that time were settled in Shendy, and had embraced Islamism, had emigrated with his countrymen into the regions which afterwards, in honour of him it is said, were comprised under the name of Wádáy; and here he is reported to have exercised considerable authority in the empire of the Týnjur. His grandson, ʿAbd el Kerím, is said to have been governor of certain provinces of the empire of Dáúd, who at that time ruled the empire of the Týnjur, though he had already felt the mighty hand of his eastern neighbour Slímán, the first Mohammedan king of Dár Fúr.

Instigated by a religious feeling, this man is said to have spent several years in Bídderi, a place about ten miles to the east of the capital of the kingdom of Bagírmi, which at that time, however, does not seem to have existed; for Bídderi was one of the places in that region where people belonging to the widely-spread nation of the Fúlbe had settled from early times, and among them a family which, by means of undisputed sanctity and learning, had begun to exercise a considerable influence in the introduction of Islamism, upon a wide circumference of the surrounding provinces; and the head of this family, whose name was Mohammed, is said to have inspired ʿAbd el Kerím, the grandson of Wóda, as well as his companions Amálek, chief of the Márfa, settled in Hóggené, Múmin the Masaláti, Dédebam the Ábú-Sharibáye, and Wúwel-Banán the Jellábi, with the idea of overthrowing the pagan dominion of the Týnjur, and of founding in its stead a new kingdom based on Islamism.

Having returned to his country, and spread his ideas of independence, ʿAbd el Kerím, after some years, rose against his liege lord, Dáúd, and making Mádabá, a mountainous place situated about ten miles to the north of the later town of Wára, his residence, succeeded, after a desperate struggle, in laying the foundation of the kingdom of Wádáy, as he called the country, in honour of his grandfather. He is said to have died after a long reign, leaving as his successor his son Kharút, whom we may call Kharút the First. This is the king who founded Wára, and made this place, which is defended by natural ramparts (a circumstance which gave rise to its name, meaning “the town encircled by hills”) his residence. He, too, is said to have reigned several years, and was succeeded by his eldest son, Kharíf, who was not so fortunate as his father and grandfather, but, in the third year of his reign, was killed by the warlike tribe of the Táma, whom he endeavoured to subjugate.

The successor of Kharíf was Yakúb ʿArús, his younger brother, who felt himself strong enough to undertake an expedition into the interior of Dár Fúr, where, on account of the advanced age of its king, Músa, the son and successor of Slimán, the illustrious founder of that Mohammedan kingdom, he may have expected little resistance; but he was beaten, and obliged to make a speedy retreat. This prince was succeeded by his son Kharút II., who, during a reign of forty years, is said to have established greater tranquillity and happiness than were to be expected in a kingdom composed of such heterogeneous elements.

The son of this king was Jóda or Jáude, with the surname Kharíf e’ Tímán, but better known under his honorary title, Mohammed Suláy or Sulé (meaning the deliverer)—a title which was given to him by his subjects in consequence of the victory by which he saved his country from the yoke of the Furáwy, who under the command of Ábú ’l Kásem, the second son of Áhmed-Bókkor, and the sixth Mohammedan king of that country, had overrun Wádáy with a powerful army, in order to make it tributary. It is from this victorious king, who has made Wádáy honoured and respected by its neighbours, that the country has received its other name, viz. Dár Suláy. It is likewise this king, who at the close of his reign wrested Kánem from the hands of the sultan of Bórnu, or at least the better part of it, by conquering Mandó or Mondó, the town of the Týnjur, as well as Mʿawó, the residence of a khalífa, invested by the sultan of Bórnu; and this is the commencement of the hostilities which are carried on between Bórnu and Wádáy. Mohammed-Suláy is said to have reigned, like his father, forty years. To him succeeded his son Sáleh, with the surname Dérret, who has been almost unanimously represented to me as a bad sort of prince, although this seems to be owing to the circumstance of his having put to death a considerable number of ʿulama, a class of men who, in Wádáy, enjoy great authority. This king hastened his death by giving offence to the mother of his eldest son ʿAbd el Kerím, who belonged to the tribe of the Málánga; for, instigated by her, it is said, her son ʿAbd el Kerím took the field against his father, while the latter, in the eighth year of his reign, had marched with an army against the Mádalá, the inhabitants of a place close to Mádabá, and not far from the seats of the Málánga, and after a sanguinary battle the son succeeded in vanquishing his father, who was killed in the year 1805. These are well-known facts, which cannot be denied.

ʿAbd el Kerím, better known under his surname Sabún, which he received at a later time, mounted the throne of Wádáy, stained with the blood of his father, and began a reign which all agree in representing as one of the wisest ever known in this part of the world.

First, he enriched himself and his country by the spoil of Bagírmi, whose inhabitants were much further advanced in civilization than their eastern neighbours; and by their predatory expeditions to Dirki, had amassed a great deal of riches, consisting not only of fine clothes, and merján or coral, but even of silver, of which ʿAbd el Kerím is said by trustworthy persons to have carried away with him five camel-loads, being equal to about fifteen hundred pounds’ weight. It was also during his reign, as I have stated before, that Bagírmi became for ever a tributary province of Wádáy. Having then founded a powerful kingdom, it formed the chief object of his exertions to establish a direct communication with the ports on the coast of the Mediterranean, in order to supply himself with those manufactures which, before the spoil of Bagírmi, had been almost unknown to the people of Wádáy.

But to the account of the exertions of ʿAbd-el-Kerím in this field, such as has been given by the late M. Fresnel, in his memoir on Wádáy, I have nothing to add, as it no doubt formed the chief subject of his inquiries; but the account given by that gentleman of the king’s death, and of the reign of his successor, is full of errors. ʿAbd el Kerím Sabún died in the tenth year of his reign, which falls in the year 1815, in a place close to Wára, called Júnne, where he had collected an army, in order, as I have been assured by well-informed persons, to make war upon the ruler of Bórnu, or rather on the sheikh Mohammed el Kánemí; who, endeavouring to restore his adopted country Kánem to its former splendour, was anxious to rescue it from the hands of Wádáy.

Sabún died so suddenly that he was unable to name his successor; but by all whom I have questioned on this point, I have been assured that the suspicion of poison is quite out of the question. Moreover, the circumstances as related by M. Fresnel are greatly misrepresented, Sabún having no son at all of the name of Seksán; for he left six sons, the eldest of whom, of the name of Ásed, was born of a mother from the tribe of the Kóndongó, while Yúsuf, the second son, and three more sons of ʿAbd el Kerím, were born of one and the same mother, who belonged to the tribe of the Mádabá. As for Jʿafar, who, on account of his long residence in Tripoli, and his numerous interesting adventures, has become well known to the English public[103], his mother belonged to another tribe.

When therefore Sabún had died, without naming his successor, the partisans of the tribe of the Mádabá arose against the Kóndongó, or the faction of Ásed; and having succeeded in vanquishing their adversaries, and slaying Ásed, they placed on the throne Yúsuf, with the surname Kharífáyín, a name which, however, is not generally known in the country. This Yúsuf, partly under the guardianship of his uncle Ábú Rokkhíyé, and partly by himself, after he had slain his uncle, together with Dómmo, the agíd of the Máhamíd, ruled for sixteen years in the most tyrannical manner over Wádáy till, about the beginning of the year 1830, he was put to death at the instigation of his own mother, whose name was Símbil. There has never ruled over Wádáy a king of the name of ʿAbd el Káder; and Major Denham was quite right when, in 1823, he called the then king of that country the immediate successor of Sabún.

Yúsuf was succeeded by his infant son Rákeb, who after seventeen or eighteen months died from the small-pox, when a man belonging to a lateral branch of the royal family, namely, ʿAbd el ʿAzíz, son of Rádama, whose father Gándigin was a younger son of Jóda Mohammed Suláy, while his mother also belonged to the royal line, ascended the throne; and being supported by the warlike tribe of the Kódoyí (called by the Arabs Bú-senún, on account of their red teeth), among whom he had taken his residence, he succeeded in maintaining his position, in an almost continuous struggle with his adversaries. The first conflict which he had to sustain was against the Kélingen, who put forth, not Jʿafar, the rightful claimant to the succession, but another pretender, named Kéde; they were, however, totally beaten, near a place in the vicinity of Wára, called Fólkotó.

ʿAbd el ʿAzíz had hardly begun to enjoy some tranquillity, when the tribe of the Kóndongó, leaving their mountain seats, marched against him; but they likewise were beaten, and almost annihilated, in a battle fought near a place called Búrtay. ʿAbd el ʿAzíz, who has been represented to me by my informants as a man of excellent qualities, and of great intelligence, died likewise of the small-pox, after a reign of five years and a half, when his infant son Ádam was placed upon the throne, but, after a little more than a year, was dethroned, and carried into honourable captivity, into Dár Fúr.

The circumstances which led to this revolution were as follows. Mohammed Sáleh, not quite correctly named e’ Sheríf, who had stealthily entered Wádáy a long time previously, but had not been able to collect a party sufficiently strong to enable him to assert his claims openly as the brother of Sabún, had at length addressed himself to Mohammed Fádhl, the king of Dár Fúr, and, under promise of a considerable tribute to be paid yearly, had induced that prince to assist him in obtaining the kingdom of Wádáy; and in the misery in which that country was just then plunged by a severe famine, it only required the assistance of two captains or ágade, viz. ʿAbd e’ Síd, and ʿAbd el Fat-ha, to conquer Wádáy, while none but the Kámkolák of the tribe of the Kodoyí made a serious resistance, though without success.

Mohammed Sáleh, who thus ascended the throne with the assistance of a foreign power, in the month Tóm el awel, in the year 1250 H., may certainly be said to have exerted himself for the benefit of his country, though the last years of his reign have been rather unfortunate, as well for himself for his subjects.

The first enterprise which he undertook in order to enrich his subjects, or perhaps himself, and with the purpose of extending his dominion, was an expedition against Kárká or Kargha, the district composed of islands and half-submerged meadow-lands and pasture-grounds in the south-east corner of the Tsád, which I have described in my account of Kánem, and from whence he carried away a great number of cattle. Perhaps, also, one reason why he undertook this expedition was the circumstance that another member of the royal family, namely, Núr e’ Dín, who by Yúsuf and Fúrba was descended directly from Sáleh Derret, had retired into that swampy and almost inaccessible district, and, owing to the influence which he obtained over the neighbouring tribes, might have risen as a pretender at a future time. The next year Mohammed Sáleh marched against the Táma, that very intractable and predatory tribe settled in a mountainous district four days N.E. from Wára, and, having conquered them and slain their chief, invested another man with his authority; but the Táma having driven this person away after the king had retraced his steps, Mohammed Sáleh was obliged to make another expedition against them the following year, when he subdued them once more, and made them acknowledge as their chief a person called Íbrahím.

After this, in the year 1846, he undertook that expedition against Bórnu, of which I have given a short account in the chronological table of the history of that empire, and which had been greatly misrepresented by M. Fresnel; for although he penetrated to the very heart of that country, he did not attain his object of reinstating the family of the sultan of Bórnu in its ancient right; and although he certainly carried away a great amount of spoil, yet he lost a considerable portion of his army, as well in the battle of Kúsuri as on his return home,—principally while crossing the Shárí.

However, on his return, the king turned his arms against the Tebu tribes settled on the Bahr el Ghazál; and, conquering them, subjected them to an annual tribute. Having returned from this memorable campaign, Mohammed Sáleh did not undertake a second expedition, but, having kept quietly at home for three or four years, was obliged to waste the strength of one part of his empire in a bloody struggle against the other.

The origin and reason of this civil war, which up to the time of my leaving Negroland kept Wádáy in rather a weakened state, is to be sought for in the real or presumed blindness of the king, which gave to his adversaries the Kodoyí, who regard Ádam as their legitimate prince, some pretext for not acknowledging him any longer as their master, besides the general unpopularity, produced by his avarice. It was on this account, in order to escape from his public and private enemies, that in the year 1850 he abandoned the old residence of all the former kings of Wádáy, down from Kharút the First, and transferred the seat of government from Wára to Abéshr, a very inconsiderable place or village, about twenty miles to the south of Wára, where, on account of its being almost entirely destitute of water, and situated in the very territory of his partisans the Kélingen, he felt himself tolerably secure.

The contest, fomented for a long time, did not break out until 1851, when in the month of Shʿabán he was obliged to march against the Kodoyí, who, assisted by part of the Ábyí or Ábú Shárib, awaited him in their mountains, from whence they rushed down upon him when he had closely approached them, on Friday the 9th of Shʿabán, with great impetuosity, and breaking through all his lines, and killing a great many persons of high rank, amongst whom was Ábú Horra, the blind aged brother of the king, and his own daughter Fátima, penetrated to his very person, and were on the point of slaying him, when his people succeeded in saving his life. But having become emboldened by this success, the enemy the next day ventured to leave their mountain fastnesses, and descended into the plain, and were in consequence overpowered by the greater numbers and the superior cavalry of the king’s host, and, after a severe loss, which however cleared rather the ranks of their companions the Ábú Shárib than their own, sought refuge in the mountains. But notwithstanding this shock, received by them in the above-mentioned battle, which by the natives is called the battle of Tórbigen or Jálkam, being a warlike race, they have by no means given up their point, and were stated during my stay in Bagírmi to persist in the intention of renewing the struggle after the labours of the harvest should be over.

So far I have brought down the history of the country in the despatch which I sent home after my return from Bagírmi; and the remarks with which I then concluded my account of the history of Wádáy have been since confirmed in a very remarkable manner. My words were: “The discord which at present prevails in the centre of Wádáy is the more considerable, as the king Mohammed Sáleh seems to be on bad terms even with his eldest son Mohammed, the heir to the throne, who, having stayed behind in Wára, and being repeatedly summoned to appear before his father, is said to have retired to the southern parts of the country.” A few months after I wrote these lines, we received the news of a civil war having broken out between the son and his father; and a long sanguinary struggle ensued, in which Mohammed, the son of Mohammed Sáleh, vanquished not only his father, but also his brothers, who were supported by strong factions, while he himself, being born of a woman who was not a native of the country, but a Fellatníye from Kordofán, had solely to rely upon his own energy and courage; and it is said that he committed great havoc amongst the principal men of the country. What the present state of the country may be I do not know; but I have been told that this king has been overthrown by one of his brothers. If Mr. Vogel, who, according to the latest accounts, has succeeded in entering this country, should be so fortunate as to escape with his life, we shall soon hear more about this interesting region.

Such is the short account of the history of Wádáy, as far as my inquiries in Bagírmi enabled me to learn it, and for the general accuracy of which I can answer, although it may be at variance with other reports. As for the character of the country, which has been thus united into one extensive kingdom, stretching in its greatest extent from W.N.W. to E.S.E., and reaching from about 15° east long., to about 23°, and from about 15° north lat. to 10° south, I shall here only give a very short view of the most characteristic features, leaving the particulars to the itineraries, as all the knowledge which we possess of the country is derived from them, and not from ocular inspection.

Wádáy Proper is rather a level country, but interspersed with a great many isolated mountains of a dry and sterile character, as it seems, without being capable of feeding constant springs of water, the only sources of whose existence in the country I have been able to obtain information, being those near the place Hámiyen, in the wadí Waringék; and even these are said to contain hot water. The whole country has an inclination from east to west—in other words, from the foot of Jebel Márra, in Dár Fúr, towards the basin of the Fittrí, the lake or lagoon of the Kúka, which receives all the moisture carried down during the rainy season by the smaller watercourses, and collected in the larger valley of the Bat-há; with the exception as it seems of the wádí Kíya, which, running from north to south, next to the above-mentioned range of mountains, is stated by most of my informants not to have any connection with that basin, and may possibly join some branch of the Nile. In the northern part, where the country is bordered by desert tracts, there are several smaller watercourses or, as they are here called, “zaraf,” which die away in the sands.

As for the country between (Lake) Fittrí and (Lake) Tsád, I have already shown it in another place to be an elevated district intercepting entirely the communication between the two lakes, or rather lagoons. The watercourses and valleys form the natural high roads, along which the dwelling-places of men are established.

With respect to the outlying provinces of the empire, which are situated towards the south, their character is evidently much more varied and rich in perrennial watercourses than the nucleus of the kingdom, but inquiries with regard to these watercourses have not as yet advanced far enough to enable us to take a general view of them.

APPENDIX VII.

ETHNOGRAPHICAL ACCOUNT OF WÁDÁY.

Wádáy in every respect is as yet a young empire, where the most heterogeneous elements subsist together side by side, with almost unrestricted power, weakening and debilitating the whole body. Nevertheless the variety of those elements in a territory of so considerable an extent as Wádáy is not at all marvellous and extraordinary in this part of the world, the number of the different languages spoken there not exceeding that of the different languages spoken in the circumference of Fúmbiná; and even in Bórnu, where, by a system of centralization, several tribes have in the course of time been almost entirely annihilated, the number of languages spoken at the present day exceeds fifteen.

As for Wádáy, there are first to be separated the two large groups of the indigenous or immigrant Negro tribes, on the one hand, and that of the Arab tribes on the other. I shall first consider the Negro tribes, of which I give a complete list, adding in each place a few observations with regard to their strength and their political power. As for their affinity to each other, little can as yet be stated with certainty, vocabularies of their languages not being at hand; and I myself was not able to procure more than three, namely, vocabularies of the language of the principal stock or the Mába, of the Kúka, and of the Ábyí or Ábú Shárib. With regard to their dwelling-places, they will be better ascertained from the collection of itineraries than from this account.

I will first consider that body of tribes which inhabit Wádáy Proper, or rather Dár Mába, speaking one and the same language, called Bóra Mábang, of which I have been able to collect a tolerably complete vocabulary, comprising more than two thousand words, together with a great many phrases, including the Lord’s Prayer. This group consists of the following tribes, or rather sections. First, the Kélingen[104], inhabiting several villages, about one day south of Wára; the Kajánga, two days south of Wára; the Malánga[105], to the N.E.; the Mádabá, and the Mádalá, close to the latter; the Kodoyí, or mountaineers, (from “Kodók,” the mountain) called by the Arabs “Bú-Senún” (in the singular form Sennawy), on account of their red teeth, which colour is said to be produced by the quality of the water in their mountain residences, where they preserve their vigorous bodily frames and their intrepid state of mind, and are unanimously acknowledged to be the most valiant among all the tribes of Wádáy. The most conspicuous of their mountain seats, situated one day’s march east of Wára, are Kúrungun, the residence of their chief; Búmdan, Mógum, Búrkulí, Mutúng, and Warshékr. Then follow the smaller sections of the Kunó, the Jámbo, the Ábú Gedám, the Ogodóngda, the Kawák, the Áshkitíng, the Bíli, the Bílting, the ʿAín-Gámara, the Kóromboy, the Gírri, settled in Ám-dekík, the people of Shéferí, the Mánga, settled in the district called Fírsha; the Amírga, settled in Máshek; the people of Ándobú, those of Shíbi, those of Tára; all localities situated in the neighbourhood of Wára, and possibly a few others. All those I have mentioned are said to be entirely different sections, while the Kélingen, the Kajánga, the Malánga, and the Kodoyí, are the most numerous, the priority of the former consisting in nothing else than the precarious circumstance that the present mómó, or queen mother, who in Wádáy exercises a certain influence, belongs to this tribe.

As for that tribe from which the kings of Wádáy were originally derived, at least with regard to the male issue, these are neither the Kélingen, nor any other of those tribes constituting the group of Dár Mába, but one of an entirely different nationality, namely, the above-mentioned Gémir, to whom, from this reason, and not on account of their power, which is greatly diminished, I assign the second place as distinguished by a peculiar language.

I now enumerate the different clans of the Ábú Shárib, or Ábyí, who, taken collectively, are stated to exceed the whole group of Dár Mába in numbers; but they seem to have so many different dialects amongst themselves, that one clan is said scarcely to understand the other, and can only make themselves intelligible by means of the Bóra Mábang, known to all the respectable persons of the country, to whatever particular tribe they may belong. I first mention the Ábú Shárib Ménagón and Márarít, who have one and the same language, of which I have been able to make a select vocabulary, comprising about two hundred words, together with a translation of the Lord’s Prayer; and I must rank with them the Táma, who are positively stated to be nearly related to the former, though the seats of these two tribes are widely separated, the Ménagón and Márarít being settled about six days south from Wára, while the Táma, as has been stated above, inhabit a mountainous district four days to the N.E. of the capital.

This warlike tribe, distinguished principally by their ability in using the spear, seem at present to have lost, in some degree at least, their independence, for which they had been fighting for more than two centuries with success; for Íbrahím, the chief imposed on them by the present king after they had driven back another person called Bilbíldek, whom he had invested, instead of their former independent chief E’ Núr, who was executed by him, seems to be really installed in one of their principal dwelling-places, called Nanáwa. Indeed the Táma are said to frequent at present the markets of Wádáy, while the “Kay Mába,” or the people of Mába Proper, do not dare to visit theirs. The Táma possess a good many horses, but only few cattle.

After the Táma I range the Ábú Shárib Gnórga[106] and Dárna, settled to the east of the Ménagón and Márarít; the Ábú Shárib Kúbu, settled in Goñánga, close to Ándabú; the Abú Shárib Sungóri[107], inhabiting a considerable district towards the frontier of Dár Fúr, intermingled with the Másalít—they are principally noted for their fine tall horses; the Ábú Shárib Shálí, close to the Sungóri; the Ábú Shárib Shokhén, inhabiting principally the well-known place of the same name; the Ábú Shárib Búbala, intimate friends of the Kodoyí, whose eastern neighbours they are; and, finally, the Wela Jémma, belonging likewise to the large group of the Ábú Shárib, but distinguished, as it is asserted, by a peculiar language.

After this group I rank the Másalít, who are said to be the most numerous next to the Ábú Shárib, and who may probably be found to have some affinity with the Sungóri, with whom they are promiscuously intermingled, although the state of barbarism into which they have sunk appears to be of the very lowest description, as they are even said to be guilty of devouring the flesh of human beings, an imputation made chiefly against that section of them established in the place called Nyéseré, close to the frontier of Dár Fúr.

Having mentioned next in order to the Másalít, on account of the neighbourhood of their dwelling-places, the tribe of the ʿAlí, I shall retrace my steps, returning to the neighbourhood of Wára, where I shall name first the Mímí, a tribe distinguished, it is said, by a peculiar language; and then rank a group comprising several tribes, the degree of whose affinity to each other can only be ascertained after vocabularies of their languages or dialects have been collected. These are the following tribes: the Moëwó[108] and the Márfa, the Kórunga or, as they are called by the Arabs, Káringa, and the Kashémeré. It seems probable that there is some kind of relation between these tribes and the Másalít.

I now enumerate the Kóndongó, a tribe formerly of considerable strength, but at present much debilitated by the struggle sustained by them against ʿAbd el ʿAzíz, and by a famine which befell them in consequence of that struggle. They are principally famous on account of the excellency of their weaving. I now mention as separate tribes or nationalities the Kábbága, to the S.E. of Wára, close to the Kúbu; the Múbi, on the Bat-há; the Márta; the Dermúdi or Darámdutú; the Bákka, or Welád el Bákhkha, close to Malám; the Birkit, near the frontiers of Dár Fúr, in which country they are more numerous; the Tála; Kajágse or Kajágase, near the S.S.W. frontier of Wádáy Proper; and not far from them the Týnjur, the remainder of that powerful nation which once ruled over all these countries; at present chiefly settled in Mágará, a place belonging to Dár Zoyúd.

I now mention the Kúka, settled principally along the lower course of the Bat-há, and in Fittrí, where, as far as regards language, they form one group together with the Bulála, separated from the other tribes of Wádáy as above-mentioned, but intimately connected with the inhabitants of Bagírmi, with whose language, at least with regard to half of the elements of which it is composed, the language of the Kúka is identical.

After the Kúka must be ranked the Dájó, a tribe even at present, though their ancient power is gone, very numerous, and, as far as regards Wádáy, settled principally to the S.E. of the Kúka, with whom they have some distant affinity. Perhaps these elements in the language of the Kúka which do not harmonize with the language of the Bagírmi people may be identical with the language of the Dájó. As for the relation between the Dájó and the Ábú Telfán, inhabiting a mountainous district two days S.S.W. from Bírket Fátima, we are likewise not yet able to decide; at least, as far as regards civilization, the latter seem to occupy a very low stage, and are considered by the people of Wádáy as “jenákhéra,” or pagans. They are very rich in horses and cattle.

In the province called Dár Zoyúd, on the middle course of the Bat-há, I have still to mention a separate tribe or clan, namely, the Kaúdara, residing in a considerable place called Kínne, and speaking a peculiar language.

Before enumerating the tribes inhabiting the outlying provinces to the south, who are only partly subdued, I shall first mention the Zogháwa or, as the name is pronounced in Wádáy, the Zokháwa, and the Gurʿaán, two of the great divisions of the Tebu or Tedá, inhabiting the desert to the north of Wádáy, who, are very rich in flocks, and have become dependent on and tributary to the ruler of that country.

In the provinces to the south there are the Sílla, in the mountainous country S.S.W. from Sheníni; the Bándalá, close to Jéji; the Rúnga, inhabiting the country to the S.W. from Sílla, and fifteen days’ march from Wára, and paying tribute as well to Dár Fúr as to Wádáy; the Dággel, whose capital is Mangára, to the north from Rúnga and west from Sílla; the Gúlla, to the west from Rúnga, said to be of a fine bodily figure, and some of them copper-coloured; the Fáña, south of Gúlla; the Bírrimbírri, to the S.S.E. of Wádáy; the Séli, south of Rúnga; and the Kutingára.

This is rather a dry list of the numerous tribes belonging to the black population of Wádáy; and nothing but further researches into the interior of the country itself, and the collecting of vocabularies of their languages, can establish the degree of relation or affinity existing between them. As for the other large group, viz. the Arab population of Wádáy, or the “ʿArámka Dár Mábana,” as they are called in the Wádáy language—for the Wádáy people never employ the term Shúwa or Shíwa, used in Bagírmi and Bórnu—it consists of the following tribes, who have been settled in Wádáy for about 500 years. First (the most powerful and richest of them all, as well in camels as in small cattle), the Máhamíd, settled in the wádiyán to the north of Wára, principally in Wádí ʿOrádha, two days’ march from that place, but leading a nomadic life like all the others; and near to them the Bení Hélba, who are said to have been politically united with the Týnjur; the Shíggegát, partly associated with the Máhamíd, partly settled near Jéji; the Sébbedi; the Séf e’ dín; and the Bení Hassan. The latter, whom we have met already in Bórnu and Kánem, where they are spread in considerable numbers—also in Wádáy, are rather miserably off, a great many of them roving about Eastern Sudán, in order to gain something by their labour, while the rest wander, in the rainy season, to a place called Étang, situated to the N.E. of Wára, between the Táma and Zoghháwa.