Chapter XVII: Appendix: I

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

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

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

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

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

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

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

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

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

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

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

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

I. ITINERARY FROM MʿAWÓ TO TÁGHGHEL, DIRECTLY SOUTH.

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

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

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

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

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

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

1st day. Sleep in the wilderness.

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

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

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

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

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

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

8th. Mʿawó.

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

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

II.—FROM BERÍ TO TÁGHGHEL, GOING ALONG THE BORDER OF THE LAKE.

1st day. Kólogó.

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

3rd. Kóskodó.

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

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

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

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

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

6th. Kúnunú.

7th. Kánaná.

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

9th. Ngíllewá.

10th. Medí.

11th. Tághghel.

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

III.—THE BAHR EL GHAZÁL, CALLED “BURRUM” BY THE KÁNEMBÚ, AND “FÉDE” BY
THE TEBU GURʿAÁN.

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

FROM ʿALIMARÍ TO MOÍTÓ.

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

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

3rd. Moíto (see Appendix VIII.)

ʿALIMARÍ TO KÁRNAK LÓGONE, TWO AND A HALF DAYS.

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

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

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

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

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

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

5th. In another (?) wádí.

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

7th. Hájiját.

8th. Encamp between the rocks in Wádí Fáli.

9th. Fittrí.

ITINERARY FROM YʿAWÓ TO MʿAWÓ, ACCORDING TO THE BULÁLA IBRAHÍM.

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

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

3rd. Búkko.

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

5th. Bahr el Ghazál.

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

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

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

9th. Mʿawó.

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

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

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

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

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

SHORT ITINERARY FROM NGÉGIMI TO EGÉ.

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

ANOTHER ITINERARY FROM BÍR EL KURNA TO EGÉ, TOUCHING AT BÍR EL ʿATESH
AND MÚSSEBÍ.

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

2nd. At dhohor encamp in the wilderness.

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

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

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

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

7th. At sunset arrive in Egé.

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

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

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

FROM EGÉ TO YEN OR BELED EL ʿOMIYÁN, THE CHIEF PLACE IN BÚRKU. N.N.E.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Footnote 64: The name is written in Arabic in very different ways, the MS. account of the expeditions of Edrís sometimes having the form معوا at others ماوا; but the real indigenous form seems to be Mʿawó, a name exactly similar to Gʿawó, that of the capital of the Sónghay empire, and Yʿawó, the residence of the Bulála princes. It is not improbable that by corruption the name Mátán, which by Ebn Sʿaíd and Abú ’l Fedá (p. 162.) is given to a well-known place in Kánem, has originated in the name of Mʿawó, although they place it close on the shore of the Tsád (bahíret Kúrí), and north from Njímiye.]

[Footnote 65: In this last statement there may be some error.]

[Footnote 66: May the name Fúgó, Fugábú, have any connection with the tribe of the Fúgu mentioned by Masúdi (_Golden Meadows_, chap. xxxiii. p. 138. MS. Transl. R. Asiatic Society)?]

[Footnote 67: Bágalé is certainly an interesting example of the homonymy of African names in distant countries.]

[Footnote 68: From the origin of the people the name of the place is probably derived; for Bille Ngáre is the name which the inhabitants of Logón give to the Kanúri.]

[Footnote 69: In this passage, however, it seems almost as if there were a misunderstanding, “in a day” instead of “once.”]

[Footnote 70: Denham’s Journal, vol. i. p. 262, ff. It is not quite clear whether Denham reckons the fifty miles (p. 267.) to Mendoo or to Mʿawó, but probably to Mʿawó. The name Korata Mendooby (p. 267.) means the Keráda (Fugábú) of Mondó.]

[Footnote 71: Vol. II. p. 276. note.]

[Footnote 72: The Yewórma, as well as the Tymmélme and Yéggada, have been almost annihilated by the Tawárek.]

[Footnote 73: As for the Traita, mentioned by Lyon, p. 265., and by Major Denham repeatedly, vol. i. p. 42. _et seq._, I think that this name is not indigenous; at least I have been unsuccessful in getting information respecting a people so called. Denham himself calls them once “the people of Traita.”]

[Footnote 74: Under this form they came also under Burckhardt’s notice. (Travels in Nubia, 2nd ed. Appendix I. p. 435.)]

[Footnote 75: There seems to be some Berber element in the word; but I think it is more apparent than real, for the word is distinctly written by Imám Áhmed Tumághira.]

[Footnote 76: See Capt. Lyon’s Narrative, p. 266., where a rather exaggerated account is given of the irrigation of the country, which seems certainly not to be at all sterile throughout.]

[Footnote 77: This name has obviously nothing to do with the name which the Kanúri give to pagans; the Tebu called pagans “érdi.”]

[Footnote 78: See Fresnel, _Bulletin de la Soc. de Géogr._ 1849, 3me série, t. xi. p. 53.]