APPENDIX. (continued 2)

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

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

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

8th. Samma, an Aswánek village.

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

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

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

12th. Kachukoróne, another village.

13th. Gelléil.

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

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

16th. Fúmo-láwel, the same.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

27th. Dúguní, a middle-sized town.

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

29th. Toróngu, another place of importance.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

76th. Waya, another Arab village.

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

I now give the route from Meshíla to Kahaide:—

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

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

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

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

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

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

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

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

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

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

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

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

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

14th. Píttangál, another settlement of Fullán shepherds.

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

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

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

18th. Kerfát, the fields of Kahaide.

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

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

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

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

2nd. Dáwodá, a wádí.

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

4th. Dundumúlli; few settlers.

5th. Sélefél, village of Fúlbe.

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

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

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

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

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

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

12th. Tíshi, small hamlet.

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

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

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

16th. Kídibíllo, small hamlet. Aswánek.

17th. Nénechó. Aswánek.

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

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

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

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

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

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

24th. Yáferé, on the Senegal.

25th. Golme, Aswánek under Bundu.

26th. Guri ’l haire, Aswánek.

27th. Bakel.

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

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

APPENDIX II.

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

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

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

I.—ARAB TRIBES IN BÁGHENA.

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

Áhel ʿOmár Welád ʿAlí.

Áhel Hennúm (e’ Shiúkh).

Fáta, separated into the following divisions:—

Welád Monún.

Welád Dokhanán.

Áhel Bú Séf.

Fúnti, separated into the following divisions:—

Welád Hammu el kohol.

Áhel Hammu el biadh.

Áhel Múmmu.

Áhel Sídi Íbrahím.

Welád Zenághi.

Áhel ʿOmár Shemáti.

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

Idábuk.

Ifoléden.

Áhel ʿAbd el Wáhed.

El Hárratín (no proper name).

El Mehájeríyín, these only partly degraded.

Yadás.

Welád el ʿAlía,

Áhel Áhmed Hennún,

whose khóddemán are the following tribes:—

El Rowasíl.

Welád Sálem.

Basim.

Íshalán.

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

El ʿAbedát.

Áhel Udéka.

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

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

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

El Shébahín, and

El Habásha.

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

Welád el ʿAlía.

Fáta.

ʿAbedát.

Welád Mazúk.

Áhel e’ Zenághi.

Áhel ʿOmár Shemáti.

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

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

The Edésan.

Gelágema.

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

Tafulálet, said to have nothing in common with Tafilélet.

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

Welád Táleb.

Idáw-ʿEsh.

Welád ʿAbd el Melek.

Ténagít.

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

E’ Nwazír.

Áhel Táleb Mohammed.

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

Áhel Yíntit.

Ijáj Búrke.

Áhel Bábá.

Áhel Íbrahím e’ Shiúkh, held in great veneration.

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

Welád Delém ma intis (sic.).

Welád Bú Mohammed.

Zemárik, separated into numerous divisions:—

Welád Músa.

El Horsh.

El Hárebát.

Jewaule.

El Mekhainze.

Ardél.

Welád Shéfu.

El Áthamín.

Welád ʿAleyát.

Áhel Dombi.

Áhel ʿAbd; these the Shiúkh.

Áhel e’ Shegér.

Welád e’ Dhíb.

E’ Zemárik (properly so called) very numerous.

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

II.—MOORISH TRIBES IN EL HÓDH.

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

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

The Ágelál, in several sections, viz.:—

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

Áhel Táleb Jiddu.

Áhel Khalífa.

Áhel Áhmed e’ Táleb.

Áhel Táleb Sídi Áhmed.

Wed (sic.) Yebúi.

Welád Sídi ⎧ ⎪ ⎨ ⎪ ⎩ El Kóbetát. Áhel Malúm. Áhel Ismáʿaíl, the Soltana. El Ámera.

Welád Músa, subdivided as follows:—

Welád Háj ʿAbd e’ Rahmán.

Welád Háj el Amín.

Welád Músa, properly so called.

Welád Melek, subdivided:—

Áhel ʿAbd-Alláhi Weled Táleb Íbrahím.

Áhel Háj Áhmedu.

Áhel Boghádíje.

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

Áhel Tíki.

Welád Legás e’ Shiúkh.

Lemwalísh.

Welád e’ dhíb.

Targálet.

Derágela, belonging originally to the Brákena.

Welád el Mojúr.

Welád el horma.

Sekákena.

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

Íde Músa.

Welád Aili.

Welád Alú.

Welád Sékie.

Lúkarát.

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

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

Welád Masʿaúd Weled Mʿatúk, subdivided:—

El Áyasát.

El Íkemámera.

Berársha.

Ghéraber.

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

Welád Yáhia Weled Mʿatúk.

Welád Mohammed Weled Mʿatúk.

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

The ʿAtarís, here and in Bághena.

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

Íjumán el ʿArab.

Íjumán e’ tolbu.

Áhel Mohammed.

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

Lahmennád.

Welád Mahám.

Ujenábje, and others, as the Welád Yoʿaza.

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

III.—MOORISH TRIBES IN TAGÁNET.

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

Of these there are three:—

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

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

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

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

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

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

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

Hel ʿAlí Bábá Weled ʿOmár.

Bú-Bakr Weled ʿOmár.

Rasúl Weled ʿOmár.

Hel ʿAlí Weled Mohammed Shén.

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

Áhel Resúl Weled Alimbugga.

Hel Bakr Weled Mohammed Shén.

Áhel Resúl Weled Mohammed Shén.

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

Mohammed,

Mukhtár,

Bú-Séf,

ʿAlí,

Sídi el Amín,

Hennún,

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

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

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

Welád Sídi Bú-Bakr.

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

El Nogúdh.

Welád el Bah.

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

Welád Sídi Wáfi, subdivided as follows:—

Welád Sídi Bú-Bakr el káhel.

Welád Sídi Bú-Bakr el bédh.

IV.—MOORISH TRIBES IN ÁDERÉR.

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

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

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

El Arzázir.

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

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

Idé Yakób.

Síyám.

Áhel el Imám.

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

El Útetád.

El Idó-Gejá.

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

The Medrámberín, one of the tribes of the Kunta.

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

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

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

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

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

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

E’ Redán.

Welád Bú Láhie.

Welád Égshar.

Idáw ʿAlí.

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

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

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

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

E’ Rumadhín or El Armadhín, subdivided:—

ʿAín el Kohol.

Welád Sídi el Háj.

El Msaid.

Welád Sʿaíd.

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

El Újarát.

Áhel e’ sherk.

Drʿawa.

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

The Sídi Mohammed, another division of the Kunta.

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

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

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

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

Áhel Agréshi, the Soltana tribe.

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

Welád Síd.

Welád Bakr.

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

Welád Mansúr.

Welád Nurmásh.

Welád Áhmedu.

Áhel Mehémedát.

Welád Ágram, and perhaps others.

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

Welád Áhmed ben Damán.

Welád Damán.

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

Áhel ʿOmár Weled el Mukhtár.

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

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

The Temékket:—

Idáw el Hassan.

Idejfága.

Ijéjebó.

Tenderár.

Teshímsha.

El Bárek-Allah.

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

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

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

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

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

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

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

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

Welád Sháker.

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

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

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

To the Delém el Áhmar belong the following:—

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

Welád e’ Shíya.

Welád Mansúr.

Welád Alláb.

Welád Ermithíye.

Serákhna.

Welád Tagéddi.

Welád Shwékh.

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

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

Welád Siddúm.

Lógora?

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

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

Tóbalt.

Lémmier.

Shébahín, the kinsfolk of those in El Hódh.

Welád ʿAbd el Wáhed.

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

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

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

Áhel Etfága.

El Khatát.

Welád el Háj Mukhtár.

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

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

The principal Arab tribes living in Gáda are—

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

Welád Músa, ⎱ ⎰ these two the Soltana sections.

Éthalát,

El Gwásem.

El ʿAíd-ʿEsha or Áhel ʿEsh.

Welád Mohammed ben ʿAbd-Allah, and several others.

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

Yegút.

Wetúsa.

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

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

Legerádeba, about two hundred.

El Bwadín, about the same number.

El Gwásem (the Shiúkh), about forty.

E’ Nwaiji, the Tolba.

Námena.

El Renáneba. ⎫ ⎪ ⎬ ⎪ ⎭ (?)

Ziyút.

Sídi ʿAlí.

Medíni.

Mbáha.

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

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

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

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

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

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

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

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

El Khatterát.

El Elléb.

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

El Dáúd, with Sheikh Swédi.

DÁÚD MOHAMMED.

Welád Bílle.

Welád Bú-Faida.

Welád Talha.

Welád Múmmu, with Mohammed Weled ʿAlí Enhóri.

Welád Nahla.

Welád Ghánem.

DÁÚD ʿARÚK.

Welád Zéd, with Nefʿa Weled Kedádo.

The Erhámena.

Welád ʿAlúsh.

Welád Yúnes.

Welád Rahmún.

Welád Mazúk.

Welád Zayem.

Gésharát.

Welád Ber-hén.

Sákeré Daye.

Welád Yillwi, and several others at present almost extinguished.

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

Áhel Tíki.

Áhel Táleb Mustuf.

Dermússa.

Légeráf.

El Áragíb.

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

El ʿArúsíyín, about 600 A.H.

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

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

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

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

Gundám Sasáweli.

Árawán Eshíggaren.

Berabísh Kél-jaberíye.

Kunta, or Kuntarár Kél-borásse.

The ʿArab el Giblah Udayen (sing. Uday).

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

1st day, Selaurísh.

2nd. Shúf.

3rd. El Mórwesín, a kódia.

4th. Dómus, a good well or hasi.

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

6th. Encamp between Egjir and Rek el Mhón.

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

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

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

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

APPENDIX III.

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

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

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

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

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

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

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

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

Tahabanát or Tahabanáten with the chief Kásel.

They are subdivided into the—

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

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

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

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

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

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

Kél-tegilálet, with the chief Mokaile.

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

Sherífen, subdivided into the following sections:—

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

Edarragágen, with the chief Tawíl.

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

Ekarrabása, subdivided as follows:—

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

Kél-gasse, with Hamma.

Kél-n-ejíud with Sínnefel in Áribínda.

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

Ibélghawen, with the chief Adékara.

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

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

Ishedhénharen, with the chief Inteshékhen.

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

Ebaíbaten.

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

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

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

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

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

They are subdivided into a great many sections:—

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

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

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

Tameltútak.[86]

Imícha, with the chiefs Kámuwen and Khambéllu.

Imezghérsen, with Sullátegé and Amúst.

Kél-gosse.

Íkedén.

Ímrarán.

Kél-tenéri.

Kél-n-eshéub.

Kél-tegéswan.

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

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

Ishemmáten.

Ibílkorayen, originally a section of the Dinnik.

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

Tefárten.

Imassejénberen.

Bóru.

Eghashómen.

Ijíndwejan.

Ikeberédan.

Idóshan or Ilóshan.

Událen.

Kél-ghennesh.

Kesébaten or Elkasébaten.

Id-auragh (written Dúrgh).

Kel-ghénneshen.

Góne.

Kel-ídal.

Ilóghmaten.

Tábakunt.

Meskénderen.

Hawe-n-adagh or Haye-ladagh.

Iderak (? the same with Id-auragh).

Dáúd.

Iletámaten.

Kél-téfirwén.

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

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

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

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

Dau Sehák:

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

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

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

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

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

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

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

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

Kél-tejíwualet, with the chiefs Kendaye and Súle.

Kél-tebórit, with Khébar.

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

Kél-tamuláit, with the chief Saúl.

Tejerbókit, with Ermétu.

Ajélletlet.

Abelárlar (Abelághlagh?).

Kél-dejé.

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

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

The Eháwen Ádarak, in several subdivisions:—

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

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

Ibúrzazen.

Imítteshen.

Imesrérsen.

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

Kél-rémmat.

Tarbóka.

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

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

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

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

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

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

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

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

APPENDIX IV.

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

A SHORT PROLEGOMENA, BY PROFESSOR NEWMAN.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

F. W. NEWMAN.

PRONOUNS, ETC.

I, nek.

Thou, ke, kay; fem. kam.

He, enta. She, entadi.

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

Ye, kawenit [kaweniṭ?]; fem. kametēt.

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

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

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

Of thee, inek; fem. inem.

Of him, enis, inis.

Of her, tenis, tinis.

Of us, inănagh.

Of you, inăwen; fem. inekmet.

Of them, inĕsan; fem. inesnet.

I have, nek ila rōri (ego, est mihi).

Thou hast, ke ila rōrik.

—— (fem.), kamak ila rorin (m.?).

He has, enta ila rōris, &c.

Myself, imānin; by myself, simāni.

Thyself, imannek; fem. imannem.

Himself, herself, imannis.

Ourselves, imannănagh.

Yourselves, imánnawen; fem. imanekmet.

Themselves, imannisen; fem. imannesnet.

He went, ígĕle, yígĕle.

Thou wentest, tegĕlēt [tegeleṭ?].

I went, egĕlēgh.

They went, tigĕlēn; fem. tigelēnet.

Ye went, tigelém; fem. tigelémet.

We went, negĕle.

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

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

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

There was, illa.

There is, yilē.

There once was, kălā ille.

One (a certain), iyen.

One by one, iyen, siyen.

Alone, iyente.

Other (alius), iyeṭ, iyeḍ.

Other (alter?), yeḍnin, niḍ.

[Compare Arabic root ayḍ, whence ayeḍan.]

Some, others, iyeḍ, iyeḍ.

I alone, iyentnek.

Thou alone, iyentke.

He alone, iyententa.

We alone, iyentănagh.

Ye alone, iyenténawen; fem. iyente nekmet.

They alone, iyente nisen; fem. iyente nisnet.

I and thou, nek id ke.

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

Or, mer.

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

Yes, iya.

No, kalā! kalā kalā!

This thing, ādi (masc.?).

This (here) thing, tetīd (fem.?).

This year, tenī, tenēda, tenīdagh.

Last year, teninḍi.

Two years ago, ténenḍīn.

This, that, awa, ὁ [fem. ata? ἡ].

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

This, wādagh; fem. tādagh.

These, wuidagh; fem. tidagh.

—— idagh [in both genders and numbers].

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

This is he, enta dādagh.

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

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

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

This and that, wuay wuay.

These and those, wuīn wuīn.

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

Who? ennagh? mamūs?

Whoever, awwa (129.).

Whatever is there, awway ilādihēn. (126.)

⎧ ⎨ ⎩ Those ropes, eréwiyen wadagh. What trees? innagh ehishkan. Which they twine, wui tellĕmin.

What? ennagh awen? endagh? endēgh ma?

What is it? nīshin?

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

Why? mefit? mefel? mas?

When? me?

On this side, sihā, sihāhe.

—— [87]ilāhen, elādi.

On that side, ilāsehēn, ilāhini.

Here, ilē (etid? 138.).

There, ilāsehēn, ilādihēn (dis? 102.)

In this place, ilādiha dagh. ⎱ ⎰ In what place, ennagh edagh?

Where (is it) that, endagh dihan?

———— endegh diha? (ποῦ ὅπου;)

Where? ma ege?

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

In what manner? de kawan entág?

[degh awwan entág?]

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

[Every, igen, aigin?]

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

Every day, ashel igen.

Then, at that time, yawen asígan.

At every time, aigin kala.

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

Once upon a time (there being), kalayillen.

Never, aigin kala war.

—— atillen.

Always, harkūk [har = usque?].

Formerly, ehingām, ahōja.

Once, arū, ibbĕda (olim).

Somebody, mindam.

Everybody, erétŭsē [each of two?].

The whole ⎱ ⎰ rurret, iket. All

All the world, rurret eddynia.

All the rivers, eghírriwan rurret.

All of us, iket énănagh.

All of you, iket énăwen.

All of it, iket enis.

About, nearly, turdau iket.

Just, exactly, adūtet.

Not, war. (So Kab. Shil.)

Nothing, war-harret.

Something, harret.

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

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

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

Much, egēn; fem. tegēt.

Multitude, egōd (129.), yegōt.[89]

[Quantity, ígĕde. Number, eket.]

How often? merder úgĭda?

How much? ma ígĕde?

At what price? meder úgĕda?

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

Too much, agōteni.

Many of them, awagōt daghsen.

Most of them, awagin daghsen.

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

A few, wafarōr; pl. wafarōren.

—— awandurren [andurren, a little.]

—— imadröini [maḍrūīn, B. M.].

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

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

Little by little, sullen sullen.

Generally, ordinarily, ennādir.

[A little, giak. See 146.]

One day, saagōdi.

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

—— endi.

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

Soon, agōdedak [egōdi idagh].

Not yet, har egōdi war.

—— heregōdi; endi.

[Num? anne? hi.]

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

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

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

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

[That which is] in front, ilādata.

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

At, d. At the side, d edis.

By, s.

In, der, degh. Into, dag.

Of (partitive), degh.

Under, dau, edēr [= Kab., edau].

Down, sedir [= sedau].

Inside, anaigesh [from egish].

Outside, agĕme, dagăma [from egem].

Without, gema.

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

For, rōr [ghur of Kab.].

Upon, felle, safelle, fel.

—— ser? 139.

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

Around, terlaite (after noun).

Until, har [Kab., ar.].

VERBS ARRANGED ACCORDING TO CONNECTION.

WITH NOTES BY PROFESSOR NEWMAN.

1. Wuēgh, I was born.

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

Yiwū, he was born? In Shilha, yu, a son.

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

Arau, offspring, Kab.

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

He sucks the breast, itātet [itāṭeṭ].

Yesūṭeṭ, she gave suck, Kab.; from iṭeṭ, he sucked the teat.

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

He sucks, inākas.

Root inkas? he sucked.

5. I am alive, edargh.

He is alive, idār. (So Kab.)

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

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

Ripeness of age, tagat. An adult, amawad.

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

8. He has grown old, iwāshar.

I grow old, wāsharagh.

In Ghadámsi, ūsăr, old.

9. He died, is dead, amūt. (So Kab.)

10. Look! enhi!

I have not found, war enhēgh.

Have you found my knife? abĕsar eni tenhēt?

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

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

I see, aténhegh.

Sight, ahănay.

They see not, war tehinnen.

Nobody sees anything, war ihinne wādem harret.

I saw nothing, war inhegh harret.

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

11. I look at with attention, esagădagh.

Look before you, sageréhe dátak.

I look at with pleasure, esagrăhagh.

I listen [to thee], nek asijádănak.

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

I looked around, asanishlămagh.

Let us look around, sanishlámănagh.

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

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

12. I feel with my hand, tédishagh.

Feeling (subst.), tédisha.

Idish, he felt?

13. I smell, insarghagh.

Let me smell (snuff at), disaraghagh.

I take a snuff, sárăghagh.

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

14. I taste, etālaghagh.

Taste (subst.), tālagh.

Yalegh, he tasted; so Ben Músa’s Tuareg (Temght).

15. I have eaten, ikshēgh.

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

Ekshe, in Kab. becomes echche.

16. I am hungry, ilōzagh.

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

We have enough, naiwen.

Thou hast enough, tiyúwanat.

18. I drink, aswēgh.

Drink! asu! (So Kab.)

Give me to drink, ikfāhi deswagh.

[We give you], nikfēk.

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

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

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

I kill you, nek inrēkay [inghēkay].

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

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

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

22. I perspire, orāfagh.

perspiration (subst.), ímselhā.

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

23. Smoking, ubbok.

I smoke the pipe, rabăkagh eben.

——, sasagh ebĕni (I drink my pipe).

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

24. I say, ennēgh. (So Kab.)

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

Tell him, annas.

25. Utterance, asókel [asóḳel?].

I answer, asókălagh el jawāb.

Answer me, sokalāhe el jawāb.

Restore to me my camel, sokalāhi ámenis ení.

I restore to you your thing, sókălagh harret enak.

They make them go back, isokalén-ten.

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

I replace the sword, esókalagh tákŏba.

The copying (of a book), asăkal.

Shut the door, sókel tefalwat.

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

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

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

He rattles [stammers?], enta ahedendán.

She rattles [stammers?], tehádendán.

Ḍenḍan, or ṭenṭan, to ring or rattle, is Kab. and Arab., and Lat., tinnio.

27. Thou talkest much, ke hek takalt.

I prattle, nek et-hahe takalt.

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

28. I want to whisper, erhēgh asimmetiktĭkāgh.

Root tiktik; the m is reciprocal, and s causative.

29. I am eloquent, orādagh.

Eloquence, erkōd [eghrōd?]

A speech, meggĕred.

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

I praise, egeriddagh.

He harangues them, imeggĕred dassen.

Perhaps from Arabic, ghered, he warbled, the guttural suffering obliteration.

30. I inquire, esistănagh.

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

31. Seek thou, ummagh [Kab. ūnāg.]

He sought for, yummagh, yesummagh.

I seek your advice, nek summaghekay tanhād.

32. Give us advice, ager tanhā(d?)

I advise you, egerākay tanhād.

Advice, tanhād.

——, takshit [secrecy].

I tell you this secretly, inneghak awādagh istakshit.

We confer between ourselves, neger tanhād gerēnagh.

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

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

33. I will, I like, irhēgh.

I like, love you, irhēkay.

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

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

34. I can, edōbegh, dōbegh.

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

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

This man surpasses you, halis wādagh yūfekē.

It is better than, yūfa.

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

——, ahitenfa.

It is gone, finished, yimmĕdi.

It is enough, yúggeda.

It is suitable, [initúëgi?]