Chapter XX: Part 20

_Orphan_, (?) }
} agóhil; _pl._ ijóhelēn.
_Heir_, }

{ inemádas.
{
{ ákasay.
_Son whose father is unknown_, {
{ anákharám. (_Arab._)
{
{ anóbe.

_Grandson_, rúri-n-rúri.

_Father-in-law_, ádegal.

_Mother-in-law_, tádegalt.

_Son-in-law_, áleges.

_Daughter-in-law_ (?), ahánnis.

_Brother of wife_, tílusīn.

_Brethren-in-law_, ilúsanén.

_Bridegroom_, { amázelay.
{
_Young husband_, { amá_s_elay? _Kab._, isli.

_Bride_, temázelait, temá_s_elait? _Kab._, tislit.

_Foster-brothers_, animáttaden.

_Chief_, amanókal.

_Great chief, liege lord_, amanōkal imakóren.

_Commander-in-chief_, amáway-n-égehen.

_Great warrior, champion_, ehé-eshār; _pl._ wuīn eshār.

_Chief counsellor_, ú-tánhad; _pl._ méden wuī-n-tánhad.

_Followers, party of chief_, kél-tamanókala.

{ amáshigh; _pl._ imóshagh,
_Freeman_, {
{ alíl; _pl._ ilíllal.

_Degraded man, serf_, ámghi; _pl._ imghād (_irreg. for_ imghā_n_).

_Slave_, ákeli; _pl._ íkelān.

_Female slave_, tákelit.

_Concubine_, tawéhat; _pl._ tawéhaten.

_Son of a female slave_, rúris-n-tákelit.

_Son of a slave and a free woman_, abógheli; _pl._ abóghelíte.

_Freed slave_, áderif; _pl._ ídirfān.

_Son of a freed slave (hartáni)_, inedérfi; _pl._ inedúrfa.

_Eunuch_, agōr; _pl._ igórawen.

_Countryman, man of the same tribe_, hális nának (_prop._ our man,
_the pron. accordingly to be changed_).

_Their countrymen_, halis nissen.

_Stranger, young man who goes abroad to study_, el moʿaza; _pl._ kél
[96]-el-moʿaza.

_Guest_, ámaghár; _pl._ imágharen.

_Friend_, imīdi.

_Fellow_, ámandén.

_Enemy_, eshínge; _pl._ íshinge.

_Neighbour_, ímharāg.

_Rivals_, _pl._ anírkeben.

_Learned, holy man_, aníslim.

_Scholar_, ettáli (ettálib), ettálaba.

_Herdsman, shepherd_, ámadān.

_Sportsman_, amaháyen; _pl._ imáhoyen.

_Townspeople_, kél-ágherim (_the final_ m _is sometimes changed to_
b).

{ azímsur; _pl._ azímsera.
_Boatman_, {
{ isakkayúmmo.

{ ásurka. (_Surk._)
_Fisherman_, {
{ íkorungáyenan. (_Kórongoy_.)

_Husbandman_, anásdamu; _pl._ inísdumā.

_Smith, a man of a great variety of occupations (mʿallem)_, énhad;
_pl._ ínhaden.

_Female smith (mʿallema)_, ténhad; _pl._ ténhaden.

_Saddler_, bámbarō.

{ way sanne ebúshege.
_Shoemaker_, {
{ way kannen ebúshege.

_Sandal-maker_, way rággeden tífedélen.

{ imashénshit; _pl._ imíshinshān.
{
_Merchant_, { e’ Shillúkh (_prop. a Berber from the North_).
{
{ _pl._ kél-innezan.

_Retail dealer_, _pl_ efoforéten.

_Broker_, amsíttig.

_Traveller_, amasókal.

_Tailor_, anázemmaye.

_Weaver_, akaikay.

_Barber_, wai-zarzén.

{ wai essanna ássafar (_he who knows a remedy_).
_Medical man_, {
{ inéssafar.

_Drummer_, ajatítkart e’ thobl.

{ ag-áís; _pl._ kél-íyesan.
_Horseman_, {
{ ennamenne; _sing._ amnay?

_Cavalry_, ashírgish.

_A body of horsemen_, áberig.

_Footman_, ameríggish; _pl._ immeríggisen.

_Camel rider_, ag-ámenis; _pl._ kél-immenás.

_Singing beggar_, ásahak.

_Rich man_, anésbarōgh.

_Thief_, amákarād.

_Highway robber_, amáktas-n-abárraka, _from_ ktas = _secare, just as_
ḳtʿa el ṭriḳ.

_Swindler_, arrabakherrabákh.

_Outcast_, ark-méden.

{ tin-ámedist.
{
_Whore_, { tin-asbakkad.
{
{ tin-ázena. (_Half Arab._)

_Witness_, tagóhi; _pl._ tigóharen.

_Hostage_, ádamán. (_Arab._)

_Messenger_, anemáshal; _pl._ inemíshalen.

_A body of people_, temágelait.

_(Great) army_, tábu.

_Tribe_, tausit; _pl._ tiúsi.

_Nation_, terērt.

_Pagan_, akáfar. (_Arab._)

_Pullo, Fullán_, Afúl; _pl._ Ifúlan.

_Songhay_, Ehet; _pl._ Ehétane.

_Arab_, ʿArab, Gharab; _pl._ Ghárabe.

_People of the North_, Kél-afélle.

_Kunta_, Kél-borásse.

_Berabísh_, Kél-jaberíye.

_Kél-geres_, Aréwan.

_Awelímmiden wēn Bodhāl_, Dinnik.

_Gúndam_, Sasáweli.

_Árawán_, Eshíggaren.

{ ákaf, éraf, éghaf.
_Head_, {
{ kárkore.

_Eye_, tēt; _pl._ títtawén.

_Eyelid_, abílhad.

_Eyebrows_, íleggān.

_Eyelashes_, ínharen.

_Small hair in eyelashes_, élewen.

_The pupil_, eríbbe; _pl._ íraben.

_Eye-water_, tahéri; _pl._ tihéretīn.

_Tears_, iméthawen.

_Corner of eye_, óreg.

_Ear_, temázug.

_Earlaps_, tilághlaghēn.

_Earhole_, téseli.

_Earwax_, téltak.

_Nostrils_, atínsherīt; _pl._ shínshar.

_Nosebone_, ánjur.

_Mouth_, ēm.

_Lip_, ádalōl.

_Dimple over the lips_, ábatōl-n-ádalōl.

_Mustachios_, améssowān.

_Whiskers_, ikáraren.

_Tonsils_, izílmas.

_Dimple_, ámader; _pl._ imódal.

_Grain de beauté_, áhalu.

_(Dog tooth?)_, taghūmest.

_Tooth, teeth_, ésen; _pl._ ísinen. (_Arab._)

_Cheek tooth_, tar-ésen.

_Palate_, tewallakáten.

{ tesákkent.
_Gum_, {
{ tehaináwi.

_Space between the teeth_, timezíyen.

_Tongue_, élis.

_Chin_, }
} támart.
_Beard_, }

_Forehead_, tímin.

_Back of the head_, takardáwit, terjadáwit.

_Crown of head_, tekárkorit.

_Temples_, elékalék.

_Region near the temples_, ikílmamák.

_Hair of man_, tegawét.

_Hairpad_, ábagōr.

_Grey hair_, tishóshoën.

_Bald pate_, tétarait.

_Curls of women’s hair_, téshikkāt.

_Neck_, erí.

{ akúrs.
_Throat_, {
{ takúrsit.

_Breast_, tigírges.

_Nipples_, imgígaren.

_Female breast_, efef; _pl._ ifíffan.

_Full female breast_, taguráffaft.

_Heart_, úlhi.

_Flesh of heart_, chiktēn.

_Lung_, turawén.

_Spleen_, tíggezan.

_Liver_, amálakīs.

_Soul_, íman.

_Breath_, únfas (_Arab. Sem._).

_Bowels_, tessa.

_Stomach_, tabútut.

_Paunch_ (?), abárkōt.

_Kidneys_ (?), aféddaren.

_Pericardium_, tékafénkafōk.

_Navel_, tezítān.

_Bones_, éghas; _pl._ éghasān.

_Marrow_, adūf.

_Nerve_, árinmīn.

_Blood_, ásheni.

_Veins_, ázaren.

_Pudenda, mul._, ánabāk.

_—— fem._, táboka.

_Womb_, ígillān.

_Shoulder_, tegírgest; _pl._ tigírgas.

{ _upper_, ákshar.
_Arm_ {
{ _lower_, ámazar.

_Flesh on arm_, akshál.

_Armpit_, tídirdāgh.

_Hair of the armpits_, ámzaden-n-tídirdāgh.

_Elbow_, tághemirt; _pl._ tíghamār.

_Joint of hand_, tesíndert.

_Hand_, afūs.

_Palm of hand_, adíke.

_Fist_, tímzogōt.

_Finger_, asúkkod; _pl._ ískad.

_Thumb_, ikmésh, égemesh.

_Forefinger_, asúkkod-n-átarak.

_Middle finger_, síkkerit benna.

_Little finger_, mádera benna.

_Nail_, éskar; _pl._ ískaren.

_Skin on nail_, téllegest; _pl._ tellégesen.

_Back_, arúri.

_Backbone_, taneshrómi.

_Ribs_, irrédishān.

_Haunch_, tásege; _pl._ tísseguwīn.

_Hind-quarters_, téz.

_Fat backside of woman_, tebúllodēn.

_Fundament_, tágheme.

_Rectum_, ámesi.

_Knee_, afōd.

_Fetlock-joint_, tagár-n-afōd.

_Lower part of leg_ }
} ádar.
_Foot_, }

_Sole of foot_, itéffar.

_Heel_, tauzézit.

_Ankle-bone_, agōsh.

_Toe_, tinsa; _pl._ tínsawen.

_Skin_, élim.

_Perspiration_, ímzelhā.

_Dirt_, irda.[97]

_Mucus of nose_, ínsherán.

_Spittle_, tisóta.

_Vomiting_, íbesan.

_Urine_, áwas.

_Excrements_, éder.

_—— of child_, tarshat.

{ torēt.
_Fart_, {
{ tákharast.

_Sleep_, éṭis.

_Snoring_, asakhādu.

_Sleeping of limbs of body_, élbabésh.

_Hunger_, lās. Enák ahe lās, _I am hungry_.

_Thirst_, fād.

_Dream_, táhorgēt.

_Fatigue_, ellíddish.

_Exhaustion_, temankīt.

_Hearing_, tísseli.

_Seeing_, áhanay.

_Taste_, tembe (tem_d_e? yum_d_i, _he tasted_.)

_Life_, tamúddere.

_Maturity_, taghad, tawad.

_Virginity_, talbákkart.

_Death_, tamántant (_sic_, irregular).

_Burial_, tímmittāl.

_Agony_, íneshan.

_Health_, éssahāt. (_Arab._)

_Sickness_, tolhínne.

_Fever_, tókos.

_(Merár)_, tehánefīt.

_A cold_, tesúmde.

_Catarrh_, gobórit.

_Cold in the chest_, áhegim.

_Liver complaint_, ausa.

_Itch_, amágheras.

_Swollen belly_, kikkar.

{ tókhma.
_Diarrhœa_, {
{ tufīt.

_Dysentery_, tághenaut.

_Swollen eye_, tehádadait.

_Swollen face_, azelálam.

{ aíbonen.
{
_Worms_, { ikanákanén.
{
{ izolíten.

_Guinea-worm_, íkewen.

_Syphilis_, náni.

_Wound_, ábuyís.

_Fainting_, ákates.

_Medicine_, éssafar.

_Purge_, alawa.

_Poison_, essim. (_Arab._)

_Old age_, tágerist (_prop. winter_).

_Intellect_, tëite.

_Intelligence_, temósne.

_Knowledge_, úgerē.

_Science_, tisúnet.

_Anxiety_, terimmēgh (termágha?).

_Mirth, ease_, tedawit.

_Happiness, smile_, tebégsit.

_Sorrow_, anásgom.

_Meditation_, imindúden.

_Love_, tarha.

_Goodness_, tináharēn.

_Compassion_, tehanínet.

_Wrath_, átkegh.

{ awan.
_Bashfulness_, {
{ tekeráket.

_Shame (envy?)_, alrār. (_Arab._)

_Slight, insult_, tezemíten.

_Humbleness (shyness?)_ amagéwat.

_Tradition_, tardart (tahdart? _Newman_; teghádart, _H. B._).

_Valour_, akfōr.

_Cowardice_, amútso.

_Word_, méggedhed, méggered.

_Voice_, amísli.

_Eloquence_, erkōd.

_Slowness of tongue_, tílist.

_Tale_, tánfost; _pl._ tínfosen.

_Gossiping_, tehadéndan.

_Business_, tahōre.

_Thing_, harret.

_Object_, tetūk.

{ áyakīn.
_The multitude_, {
{ tabídisht.

_Manners, custom_, algháda. (_Arab._)

_Tattooing_, tegías.

_Mark by burning on arm_, tédi.

_Circumcision_, tamánkad.

_Salary_, téfertēn.

_Tribute_, té̈usit.

_Present_, takōt.

_Government_, temanókalen.

_Empire, sovereignty_, atkēl.

{ tigímshen.
_Protection_, {
{ tináharēn (_goodness_).

{ árkewel.
_Imána_, {
{ álkawel. (_Arab._)

_Peace_, el muslékh. (_Arab._)

_Feud_, ágezár.

_Expedition, war_, égehen; _pl._ íg-hanen.

{ ánemángh.
_Fighting_, {
{ énikmás.

_Line of battle_, afōd.

_Victory_, sár-hu.

_Attack_ (?), afti.

{ téffedaut. (_Half Arab._)
_Ransom_, {
{ ʿadíyet.

_Occupation_, eshshughl. (_Arab._)

_Trade_, essibbáb. (_Arab._)

_Deposit_, tagaléfet.

_Profit_, alfaidet. (_Arab._)

{ amáruwás (_of goods_).
_Debt_, {
{ áserdāl (_of a money loan_).

_Wealth, money_, éheri.

_Expense_, tettūk.

_Journey_, essíkel.

_Departure in the afternoon_, tádwit.

_Promenade (search?)_, úmak.

_Stay_, tarémet, taghémet. (_Arab.?_)

_(Teríke)_, takásit.

_Wedding_, áshel nedúbu.

_Play_, eddil.

_Dance_, adellūl.

_Danger_, tamúttis.

_On this road there is danger_, tábarak tídagh éhe tamúttis.

_Clapping of hands_, tékast.

_Snapping with the fingers_, asissárakē.

_Humming of women_, tarlíllit; _pl._ tírlelāk.

_Great holiday_, tesúbbadár.

_Birthday of Mohammed_, áshel wa díwen e’ nebi.

_Prayer_, ʿamúd. (_Arab._)

_Religious bow_, edúnket.

_Prostration_, asíjet. (_Arab._)

_Call to prayer_, akóra.

{ temáséddega. (_Arab._)
_Charity_, {
{ takōt (_a present_).

_Charity on occasion of the death of a person_, tíkkefrēn.

_God’s will_, ítus Mesí-nak.

_Divine power_, égi Mesí-nak.

_Divine permission_ (prop. _supremacy, from_ irna), tarna Mesí-nak.

_Unity of God_, tísit.

_Sorcery_, ashérik.

_Charm, talisman_, tekárdi.

_Talisman against wounds in battle_, gurūken.

_Food_, ashékshu.

_Breakfast_, segímgim.

_Supper_, ámansi.

_A drink_, tésis.

_Dakno (the favourite Songhay drink)_, tedaknōt.

_Rejíra (a drink made of cheese and dates)_, aré̈ire.

_Common hasty pudding_, asínk. ashínk.

_Pudding of Indian corn_, ashínk-n-sába.

_Boiled rice_, tárarī.

_Rice boiled with a profusion of butter_, abílolō.

_Rice boiled together with meat_, markhfé.

_Mohamsa_, tekhámmezīn. (_Half Arab._)

{ aliwan.
_Soup_, {
{ ábid.

_Bread_ (tákelit _in Songhay_), tegílle; _pl._ tígilwīn.

_Meat_, ísan.

_Bit (a cut) of meat_, tamínkēt.

{ taléfakét.
_Megatta, a celebrated dish of meat_, {
{ alabégge.

_Dried meat_, ísan yeḳór.

_White fat_, tádhont.

_Broth_, esīn.

_Honey_, táraut.

_Milk_, akh.

_All sorts of milk_, ékhawen.

_Sweet milk_, akh wá kafayen.

_Scum of milk_, takāfit.

_Cream_, áfarār.

_Sour milk_, silla.

_Very sour milk_, esillay isýmmen.

_Sour milk mixed with water_, akraihéme.

{ áftentēn.
_Curds_, {
{ áboshit.

_Butter_, údi.

_Fresh butter_, tésedūt.

_Cheese_, chikómaren.

_Vegetable butter_, bulánga.

_Salt_, tésemīṭ.

_Salt incrustation_, ahárrar.

_Pepper_, ijékembē.

_Black pepper_, íli.

_Cayenne pepper (zózet e’ sherk)_, _tishúshatēn._

_Kamún_, akāmil.

_Sweetmeats_, tasódin.

_Kola nut_, étafat goro.

_Tobacco_, tába.

_Snuff_, ísarak.

_Kohol_, tazólt temellelt.

_Cotton strips (tári)_, tábeduk.

_Beníge (one strip of a shirt)_, tásuwit; _pl._ tísuwat.

_Dress_, ísilse.

_Small shirt_, rishāba.

_Small white shirt_, rishāba emellen.

_Small black shirt_, rishāba esáttefen.

_Shirt of divers colours_, áwi yáwi.

_Large shirt (derrʿa)_, tekátkat.

_Chequered tobe called filfil, or shaharíye_, tekátkat tailelt.

{ arásuwē.
_Sort of shawl thrown over the shoulder, (feruwál)_ {
{ tesíggebist.

{ átel.
{
_Long, black, narrow shawl wrapped round the face_, { ánagūd.
{
{ tesílgemíst.

_Túrkedí, or mélhafa_, áleshūk.

_Shawl of divers colours_, átel lejen tamáwet.

_Shroud_, tamarzēt.

_Silhám_, abernūsh.

_Caftan_, tekárbas.

_Buttons_, ibónien.

_Trowsers, breeches_, kírtebe.

_Red cap_, takúmbut.

_Girdle_, timíntke.

_Belt_, tágebist.

_Outside of shirt_, afélle-n-rishāba.

_Backside of shirt_, édin rishāba.

_Sleeve_, shanfas.

_Fringed border_, tibekaukawēn.

_Embroidery with silk_, timkárrawen.

_Pocket_, alshīb. (_Arab._)

_Embroidery on the pocket_, tekárdi-n-alshīb.

_Other sort of embroidery_, idígon.

_A peculiar embroidery on the shoulder_, tiljām.

_—— on the back_, telejúmet.

_Rags_, tabárde.

_Small leather pocket_ (bét) _for tobacco, worn round the neck_,
énnefe.

_The covering of the same_, abóshig.

_Lace to support it_, t¨éulil.

_Firestone_, tefarráset.

_Firesteel_, énnefet-n-éfëu.

_Tinder_, tásgirt.

_Bowl_, ebēn.

_Tube of a pipe_, tellak.

_Bone for smoking_, adūf-n-tába.

{ tísdant.
_Mouthpiece_, {
{ asikárkar.

_Dirt in the pipe_, tídi.

{ tákebat.
_Snuffbox_, {
{ tahatīnet.

_Tweezers_, irúmmedān.

_Kohol box_, akōk.

_Brush for the kohol_, emárruwet.

_Grinding stone_, tásit.

_Knife_, absar.

{ absar-n-azárres.
_Razor_, {
{ ismáhil azúrdum.

{ anázemay.
{
_Needle_, { ístanfōs.
{
{ elmintúl. (_Kél e’ Súk._)

_Twist_, tenelūk.

_Scissors_, timáldash.

_Looking-glass_, tísit.

{ teserárift.
_Key_, {
{ ásayār.

_Lock_, tasúgfilt.

_Rosary_, isédanen (_pl. of_ tasédit, _a single bean_).

_Pen_, áranīb.

_Ink_, amídde.

_Paper_, elkát. (_Arab._)

_Sheet of paper_, táswilt.

_Writing table_, aséllun.

_Book_, elkittāb.

_Ornament on book_, tarítten.

_Talisman_, }
} tekárdi.
_Letter_, }

_Writing_, ákatab.

_Writing with large letters_, izaurawáten.

{ tekarmátet.
_Writing with small letters_, {
{ atóren.

_Line_, essúdder; _pl._ essúdderen. (_Arab._)

_Alphabet_, ágamek.

_Single letter of alphabet_, elkharf. (_Arab._)

_Dot on or under the letter_, tidebákka.

_Arm-ring worn by the men_, áshebe.

{ ishínkotēn.
_Arm-ring worn by the females_, {
{ ishibga.

_Foot-ring of females_, ázabōr.

_Finger-ring_, tád-hot.

_Ring worn in the hair of females_, tebellauten; _pl._ tubellawēn.

_Ear-ring_, tesábboten; _pl._ ísabān.

_Necklace_, tasghált.

_String of beads hanging down from the head of the females_,
tesíggort.

_Khallála, a ring used by the (Arab) females to fasten their robe_,
tesákkanast.

_A sort of small cover, or umbrella, worn occasionally by females to
protect the head_, áhennēk.

_Shoe_, ebúshege; _pl._ búshegan.

_Sandal_, tefédele; _pl._ tifedélen.

_Weapons_, tazóli.

_Sword_, tákoba.

_Long sword_, ebéru.

_Dagger_, télak.

_Long dagger_, gózema.

_Sheath_, títar.

_Handle_, áraf- (aghaf-) n-tákoba.

_Spear_, agōr.

{ asgar.
_Iron spear_, {
{ ésar.

_Spear with many barbs_, kákarak.

_Small barbs_, timsínnaren.

_Barb of spear_, tamaya.

_Shield_, ághere.

_Bad sort of shield_, ágheressíl.

_Bow_, taraya.

_Bowstring_, aságim.

_Arrow_, assím.

_Quiver_, tatánghot.

_Barrel of gun_, éman.

_Gun_, elbarūd.

_Pan_, ánabāg.

_Covering of gun_, élis-n-elbarūd.

_Cock_, astel-n-elbarūd.

_Bayonet_, shabúle.

_Ramrod_, asetáktik.

_Powder_, égil.

_Shot_, tesawat.

_The sound of firing_, tezággatēn.

_Pistol (kabús)_, temághedart. (_Arab._)

_Saddle_, elakīf.

_Tershe of the saddle_, timóldash.

_Saddle-cloth_, élis-n-elakīf.

_Girth_, asháshif.

_The buckle of girth_, táwinist.

_Cord in the buckle_, tafillwit.

_Stirrup_, inérkeb.

{ aljam. (_Arab._)
_Bridle_, {
{ errába. (_Awel._)

{ télakāt.
_Mouthpiece_, {
{ tésirsān.

_(Shkála)_, ázanis.

_(Derket)_, simdi.

_(El haske)_, tefárrwit.

_Footcord_, téfart.

_Nosebag_, tágerik.

_Spur_, mími; _pl._ mimítan.

_Camel-saddle_, étterīk.

_Small piece of leather under the saddle_, ashebótbot.

_Leather tassels ornamenting the camel-saddle_, agárruwēn.

{ sheríhet.
_Nosecord of camel_, {
{ teríhet.

_Head-ornament of camel_, ádelák.

_A broad camel-saddle for mounting_, takhawít. (_Arab._)

_Camel-saddle for luggage_, arúku.

_Nosecord of ox of burden_, áshau.

_Saddle of pack-ox_, ádafōr.

_Donkey-saddle_, ástik.

_Whip_, abárteg.

_Stick_, tabórit.

_Shepherd’s hook_, ajékar.

_Rope_, írrivi.

_Rope from dúm-leaves_, írrivi-n-ákōf.

_Rope for securing the calves during the night_, asíddi.

_Leather rope_, áran; _pl._ éronan.

_Small leather rope_, tárant.

_Hoe_, itédimūt; _pl._ itídimun.

_Hoe for sowing_, akōn.

_Axe_, tútale.

_Hammer_, afáddis.

_Iron hammer_, asáwa.

_Bellows_, táshart.

_Anvil_, tahōnt.

_Any sort of support whereupon to beat anything_, abarésha.

{ irámmedān.
_Tongs_, {
{ assessawen.

_Nail_, ástel; _pl._ ístelen.

_Peg_, oegárar.

_Iron ring_, tazóbut.

_Chain_, tasúggenist.

_Guitar_, tehárdenīt.

_Horn_, tesínsak.

_Drum_, attibbel.

_Drumstick_, itkar.

_A kind of flute_, árarīb.

_Boat_, tóraft; _pl._ tórefi.

_Small boat_, takarámbet.

{ tinezámmar.
_Oar_, {
{ asálte.

_Pole for the boat_, ágit; _pl._ ígetān.

_Prow of boat_, akarankōn.

_Covering of boat_, girrim tóraft.

_Bench_, karbíndu.

_Net_, tétart; _pl._ tétaren.

_Large net_, tétart amákkarit.

_Harpoon_, zú (_not prop. Temght_).

_Harpoon furnished with a barb_, dama.

_Harpoon with three or four points_, hargíta.

_Long thin iron chain for catching fish_, tegérgerīt.

_Trap for catching the gazelle_, tendírbat.

{ _of reed_, tausīt.
_Mat_ {
{ _of grass_, tesélat.

_Matting round the tent_, tedáwanet.

{ afákkos.
{
_Carpet_ { ahwar.
{
{ asóso.

_Other carpet, called el getífa_, tagedúnfist.

_Bed_, asífter.

_Bargó, or coarse woollen blanket_, áberūk.

_Pillow_, ádafōr; _pl._ ídefrān.

_Sort of diwan of reeds_, tawidarát.

_Portable bedstead_, teshégit.

_Poles forming the teshégit_, isegūge.

_Supports of teshégit_, tigíttewēn.

_Mortar_, tínder.

_Pounder_, áshakal.

_Cooking-place_, ésid.

_Stones for cooking_, ihankarayen.

_Coalpan_, féma.

_Cooking-pot_, telékkenit.

_Water-pot for making the ablution before prayer_, ebēn wá-n-el walla.

_Water-bottle (of gourd)_, ákasīs.

{ édid.
_Water-skin_, {
{ tasúferit.

_Skin for victuals_, anwar.

_—— for sour milk_, tanwart.

_—— for butter_, tarassalúmet.

{ ágerik.
_—— for luggage_, {
{ tebawent.

_Small skin_, tamshit.

_Purse, bag_, ábelbōt.

_Bag with a separate bottom_, teshélbakás.

_Dish_, akūs.

{ takūst.
{
_Drinking vessel_, { terazzūt.
{
{ árajūt. (_Awel._)

{ tíkeröast.
{
_Copper cup_, { terért-n-darūr.
{
{ temánnas.

_Wooden vessel covered with leather for containing butter_, teságenit.

_Bucket_, agē, ája.

_Large dish, watering trough_, azáwa; _pl._ izáwaten.

_Funnel_, asíggefi.

_Spoon_, tasókalt.

_Drinking spoon_, asílko.

_Large stirring spoon_, asérwi.

_Forked stick for stirring the sour milk_, efaránfar.

_Pole for suspending the skins of milk_, tasískart.

_Plaited dish of straw (tebek)_, tísit.

_Basket_, faránfo.

_Suníye, large basket_, tasówanīt.

_Large vessel for honey_, faránfarō.

_Wax candle_, tabórit-n-táfetelt.

_Leather tent_, éhé[98]; _pl._ ehénnan.

_New leather tent_, éhé naina.

_Leather tent, worn_, éhé kít.

_Middle pole_, temankait; _pl._ temánkayen.

_The smaller poles on the two sides_, tigíttewēn.

_Rope passing over the poles_, áharak.

_Double cord_, téronin-n-áhak.

{ afísk,
_Forked pole_, {
{ aserámserám.

_Interior of tent_, búgu.

_Exterior of tent_, kekke.

_Awéba_, teshéhat.

_A particular space of the tent called gherára_, tágharīt.

_Tent of cotton_, éhé mellen.

_Tent pole_, ágit; _pl._ ígetān.

_Village of tents, encampment_ (rehála), ámazagh; _pl._ imézaghen.

_Place of former encampment_, tímshagh.

{ _of cattle_, ásgin,
_Hurdle_ {
{ _of sheep_, áfarak-n-ulli.

_Place of pasturage_, ámadōl.

_House_, tárashām; _pl._ tárishmēn.

_Courtyard_, ammas-n-éhé.

_Upper room_, tikrórien.

{ íbtalen-n-sorō.
_Staircase_, {
{ isíwiwan-n-sorō.

_Terrace_, afélle-n-tárashāmt.

_Ceiling_, iwursákka.

_Store room_, teshka.[99]

_Watercloset_, idér-n-aha.

_Wall of courtyard_, arálle.

_Door_, tifálwat; _pl._ tifalwáten.

_Window_, inabágen tárashāmt.

_Hut_, éhé; _pl._ ehénnan.

_Hamlet_ (ádabay), tádabay.

_Town_, ágherim; _pl._ íghirmān.

_Town wall_, ághadōr.

_Street_ (tíjerīt; _pl._ tijeráten), tesharrōt.

_Market_, éwuit.

_Shop_ (tenda), bugō; _pl._ bugóten.

_Mosque_, tamizgída.

_Nave of mosque_, ássaf; _pl._ ássafen.

_Tower of mosque_, sorō-n-tamizgída.

_Place of meeting_, réme-n-méden.

_Tomb_, ásikkē (azikke, _Kabail_).

_Place_, dihāl (?).

_Region_, eljihálet.

{ terámmert.
_Angle_, {
{ tidínnekt; _pl._ tidínnek.

_Cowry_, tamgellít; _pl._ tímgel.

_Caravan_ (ʿakabár; _pl._ ʿakwabír), térrekeft (rékeba); _pl._
ikéberān.

_Provisions_, ázad. (_Arab._)

_Luggage_, ílalā.

_Merchandise_, áshed. (?)

_Packet_, ghadíle.

_Calico_ (shigge), masr.

_Figured cotton_, talazíggi (_formed from the word_ shigge).

_Silk_, el kharír. (_Arab._)

_Atlas_, birribírri.

_Swordcord_ (el hamíle), el mejdúl. (_Arab._)

_Red cloth_, elbūsh.

_Cotton_, takerókerit.

_Bullock’s leather_, erēd.

_Spices_, adúwa zéden.

_Elghálie_, tíltek.

_Beads_, timarrowáni.

_Red beads_, sarēr.

_Amber_, timistúkatēn.

_Iron_, tazóli.

_Sound of iron_, temsárakat.

_Silver_, ázeref.

_Gold_, úragh.

_Copper_, darúgh.

_Lead_, tezáwaten.

_Solder (tezemímet)_, ahellūn.

_Iron-thread_, ítali.

_Ivory, tusk of elephant_, teshálat-n-élu.

_Ostrich feathers_, tesággadēn-n-énnehe.

_Gum_, tainúst.

_Wax_, ékese.

_Price_, ēm.

_Yard_, agél (aghel? _arm?_)

_Fathom_, tíhid. _A measure of four fathoms_, akōs át-hid.

_A mouthful_, téhak.

_A quantity that may be taken by two fingers_, takedímmit.

_A handful_, tagebúzzit.

_What may be grasped by an outspread hand_, tébart.

_What may be grasped by both hands_, íbsuten.

THE STORY OF THE PRODIGAL SON IN TEMASHIGHT.

(Luke, xv. 11.)

Tánfost: Áliad _enne_ mákhshaṭ n éhĕri.

Tale: The youth who (was) wasteful of substance.

11. Kalay illen awādem íyen ilarōris, ile essīn ilíaden.

Once was a man one having children, having two youths.

12. Inne aw entukke n dersen y obannis: Ikfāhi

Said the younger of them to his father: Give me

_adegger_-eni dare éhĕri _wa_ n nek. Yenker tēsan,

my portion (?) of the substance _which_ (is) thine. Arose their sire,

yezon gerēsan eherinnis. 13. Har darretādi s

weighed out between them his substance. Until afterwards in

eshīlan madróïni, yenker áliad ennin, yessinte

days a few, arose son younger (?) gathered (?)

eherinnis ikétenes isōkal yikka ákal íyen ogúgen;

his substance all of it, returned passed (to) land one distant;

yeḳīm dars; ekhsheṭ eherinnis ger tídedēn. 14. Darret

dwelt in it; wasted his substance among women. After

ákhashaṭ-n-eherinnis, azūet tetūk egel ghalle

the wasting of his substance, a heavy thing bread (?) dearth

dar ákal ídagh: ebhās harret. 15. Enker yikka

in land that: failed? to him a thing. He arose passed (to)

hālis íyen, isúfure imannis ghōris dar ágherim ídagh: hak

man one, hired himself to him in district that: he took?

irdĕmás shekărásh enis, edānas immĕnās enis. 16.

sent? him (to) field of him, he fed for him his camels.

Hūn _tŭlis oles_ war iksha, asal ālan-n-ehishkan wuidagh tāten

But again? he ate not, save leaves of bushes which eat

immĕnās. 17. Enta isíggĕre dar imannis, inne ye imannis:

camels. He contemplated in his soul, said to his soul:

Nek, obāni illē ’klan agōteni; erētusé

As for me, my father (is) having servants many; each

daghsen ila wa ikshe: hun nek amarádagh enákahē lās;

of them having what he eats: but I now kills me famine;

behăhē harret (_or_ igafélli khōr ez zémen). 18. Amarádagh,

fails (?) to me a thing. Instantly

tátăra_gh_ denkar(agh) geli_gh_ _gh_er obānin(i),

I will seek (that I) arise, I go towards my father,

ahas innēgh: Obāni, nek egē_gh_ irk harret

I may to him say: My father, I have done evil thing

gērit Mesínak gērit ke. 19. Nek war issimmemáhala_gh_

between? our God, between thee. I not am worthy

damūsa_gh_ áliad innek. Amarádagh! ágăhe _gh_as dar

I be called son of thee. Now! make me only in

ikĕlánnak. 20. Hun inker, óse _as_ obānis. Obānis

thy servants. But he arose, came to (?) his father. His father

yenhēt har agūde yugíg; egas tehanīnet ghas;

saw him until very far; made for him mercy only;

yúshel sirs ghas; yūdar fel erinnis, [20.]ahās

hastened upon him only; fell upon his neck, that to him

i-timullut. 21. Hun innas rōris: Obāni, hun nek

_he-may_ kiss? But said to him his child: My father, but I

egē_gh_ irk-n-harret gerit Mesínak ed ke dar tulís.

have done evil of thing between our God and thee in repetition.

Hun amarádagh nek war issimmáhăla_gh_ damūsa_gh_ áliad innak:

But now I not am worthy I be called son of thee:

aṭafāhi, udef ijēl ikĕlánnak. 22.

take me, (like one of?) thy servants.

Inne tis y ikĕlannis: _A_hauyet tekatkat tehōsken,

Said his-sire to his servants: Ho! bring-ye a robe beautiful,

selsem-as-tet; tauyem tāthod tehōsken,

ye have clad to him _it_; Ye have brought a ring beautiful,

tegem-as-tet de_gh_ asukkot enis; tejīmas

ye-have-made-to-him-_it_ on finger of him; ye-have-made-to-him

búshĕgan ihóskatnēn de_gh_ ítĕfrannis. 23. _Et_ wuayamas

shoes beautiful on feet of him. Ye have brought-for him

áhĕdel eddĕrín tá_gh_ĕrésămás, tekénfămás,

calf fat (that) ye butcher for him, ye roast for him,

adenekshít néllewa_t_. 24.

(that) we eat it (and) be merry.

Măshān róri yemmūt, tulís ahōne: ábaṭ,

Because my child was dead, again (is) alive? he was lost,

nōlis tehănait. Entenet íllewen imanassen. 25.

we have repeated a finding. They réjoiced their soul.

_Ewa_ amakár ennis ihe shekărash-n-issen

_He who_ (was) the elder (son) of him fields of them

ekánneten, har iggel éhennis, har ennĕha_z_

to work them until he went (to) his tent, until he approached

he made them?

éhé n tis, ísle amísli n tesínsan d araníb

tent of his-sire, he heard a hearing of cymbals? and timbrels?

de tékhast. 26. E_gh_ăre íyen da_r_ ikĕlan, isísten-t,

and dancing? He called one of the servants, asked-him

innas: Wādagh mamūs? 27. Innas ákĕli:

said to him: This what-is-it? Said to him the servant:

Amadarainek adosen_it_ tik; tik

Thy younger (brother) arrives (to) thy sire; thy sire

e_gh_erisas áhĕdel iddĕrín, fel amōye n

has-butchered-for him calf fat upon cause (?) of

amōkes enis, en tadro enis sel-rafiet. 28.

meeting of him, of receiving (?) of him in safety.

Iggish atkar [atkahh] amakár enis, yunge

Entered anger elder (brother) of him, he refused(?)

adíggesh éhé n tis. I_g_mat

he should enter tent of his-sire. Came-out

obánnis éhennis, erārit. 29.

his father (from) his tent, entreated (?) him.

Isókalas mé_gh_ĕred, inne ye obannis: Enhe, le_gh_

He returned to him harangue, he said to his father: See, I am (?)

these (?)

aütian agóteni nek _kh_adáma_gh_ak: kălā war ik_h_she a_gh_

years many I have served thee: once-not I have wasted

ulhi n nek: hun kay kalá war tikfāhi ’shel iyen ta_gh_at

heart of thee: but thou once not givest me day one she-goat

íyet, sagarrassa_gh_, hana_gh_-teslawit,

one I caused to butcher, (that) thou to us cause to rejoice,

nek d imidáweni. 30. Hun áliad innek wāda_gh_, awayikhsheṭ

me and my friends. But son of thee this, who wasted

éhĕri-n-nek ikétĕnes ger dēden, tézar íkal,

substance of thee all of it among loves (?), the afternoon he came,

te_gh_arassas áhĕdel eddĕrín. 31. Innas tis:

thou hast butchered for him calf fat. Said to him his sire:

Ke tekēme derí sedēs-en(i) harkūk; eherí ni

Thou dwellest with me at side of me always; my substance

ikétĕnes eherí-n-nek. 32. Măshān essímmemĕhél

all of it (is) thy substance. Because it is worthy

ahas-nigge tarha-n-nis asemusínten fel tamūsne

(that) to him we make joy of him because from? upon the-name

innīt enta amadaray-innek wa indúrren yamūt

of-this-that he thy-younger (brother) the little (one) was dead

tŭlís ídar; abaṭ, nenhēt.

again lives; was lost, we have found him.

[Note 13.: _Tidedēn_, women, may seem to mean דוּדים, “loves,” as _deden_, verse 30.]

[Note 14.: _Tegĕlet_, is a loaf: _qu. egel_, bread? _Ibha_, deficit; elsewhere, fallit.]

[Note 17.: _Amarādar_, or _amar adagh_ of vv. 18, 19, 21. seems to be = _imir enni_ of Kab. “that time,” or, “this time.”]

[Note 19.: _Damūsagh_ = _ad-amūs-agh_. The root _amus_ seems to represent _ism_, (name) of Arabic, which is also used as substantive.]

[Note 20.: Or, _ahaz itimullut_, he approached _for_ the kiss. _Timullut_ is a substantive elsewhere.]

[Footnote 87: Initial _ila_ seems to convert an adverb or substantive into an adjective, like German _-ig_ (root _illa_, he was? yet _ilē_, here, crosses us); so _ehen_, tent; _ilēhen_, tented.]

[Footnote 88: _Agel_, perhaps, is Kab. _aghel_, arm, in the sense of side or direction. Compare _arila_.]

[Footnote 89: In Shilha, yeggōt, it is abundant or numerous. In Kabáíl, _yeshaṭṭ_ is the same. De Slane treats the latter as the Arabic _yeshedd_, intendit, constrinxit.]

[Footnote 90: The commoner Kab. _khiralla_, many, much; is explained by Brosselard as a religious extravagance, _Kheir Allāh_, God is good. Perhaps he has proof that I do not know; else it might seem to be a mere development of _herla_, or compounded anomalously of _khirhāla_, “good many.”]

[Footnote 91: In Prod. Son, _tauyem_, tulistis; _ahauyet_, agite ferte! _Elwuayamas_, [read _etwuayamas?_], educatis ei.]

[Footnote 92: All conjectural.]

[Footnote 93: Mesí, perhaps originally the name of the Messiah, although _mes_ means master in Temght.]

[Footnote 94: Anyelús, the Greek αγγελος.—H. B.]

[Footnote 95: The Tawárek attribute this effect to the thunder.]

[Footnote 96: The syllable _kél_, which occurs in many of these compositions, means people, inhabitants. See Vol. I. p. 339.]

[Footnote 97: The _d_ seems to have taken the place of a _k_. Compare _irk el hál_.]

[Footnote 98: This word is mentioned by Ébn Haúkál in the tenth century, as meaning a Berber encampment. Journ. Asiat., 1842, vol. i. p. 40.]

[Footnote 99: A station on the road to Aúdaghost was called by this name. El Bekrí, p. 157. يقال له تازقي وتفسيره البيت Compare Capt. Lyon’s Travels, p. 315.—H. B.]

APPENDIX V.

EL BAKÁY’S LETTER OF RECOMMENDATION.

TRANSLATED BY DR. NICHOLSON.

In a preface in rhymed prose, Áhmed el Bakáy, having enumerated ten generations of his ancestors, addresses his letter to all into whose hands it should fall, of his brethren and friends among the Arabs, the Tawárek, the Fullán, and the Sudán, in the land of El Islám, and especially in the land of Ála Fódíye, the noblest of the sons of ʿAbdallah and ʿOthmán the Imám, among whom the Imám ʿAlí ben Mohammed Bello is distinguished: next, to those in the land of the faithful and humane, his brethren of the people of Bórnu, and especially their excellent Sheikh ʿOmár: and lastly, to all Moslims in the land. He then enters on his subject of recommending to them the Christian traveller in the following terms:

“Our and your guest, ʿAbd el Kerím Barth, the English Christian, has visited us from your part, and we honoured him suitably, and were not wanting to him in anything, and befriended him openly and privately, and defended him from nomadic wanderers and settlers, until we restored him to you in safety, just as he came from you in respect. Now there is no fault to find with our present reception of him, nor with your treatment of him in time past; for the guest of the munificent is munificently treated, and injury to the good is forbidden; and it is the nature of the good and pure to be helpful, just as malice is the disposition of the wicked; and kind acts and intentions are acceptable both to men and to God. But you require to be urgently admonished to treat our and your guest with honour, beneficence, and equity. And do not be deluded by those who say, ‘Behold, he is a Christian! let no kindness be shown to him! let it be counted acceptable to God to hurt him!’ For such sentiments are contrary to the Kurán and the Sunna, and are repudiated by men of intelligence. It is written, ‘God does not forbid your showing kindness and equity to those who do not wage war with you on account of your religion, nor expel you from your abodes, for God loves the equitable.’[100] And God says (in reply to those who say ‘we are not bound to deal equitably with the heathen,’)—‘Nay: with whoever is faithful to his pledges, and fears God, for God loves those that fear him.’[101] And we have heard from the saints about the dispositions of the prophets, and their inculcation of beneficence to all men. The Prophet used to say, ‘Whenever honourable persons come to you, receive them with honour!’ and he used to show respect to all that came to him, whether they were Moslims, or Kitábis[102], or infidels. And he gave injunctions concerning those among them who were on terms of compact, and those who were on terms of tribute; so that he said: ‘Whoever kills a companion[103], shall not smell the odour of Paradise; and its odour can be perceived at a distance of 500 years’ journey.’ And his forefather, Abraham, was kind to everybody, so that God mentions him in his book with reference to his generous conduct to guests, and extols his mildness in his altercation with the angels sent on account of the unbelievers; for he says,—‘He disputed with us about the people of Lot; lo, Abraham is humane!’[104] And an embassy from the Christians of Najrán came to the Prophet, and he received them with honour, and did them justice, as it was his disposition and his custom to do; then he made a treaty with them on terms of tribute, and did not molest them or their religion after he had invited them to accept El Islám, and they had received his missives: and he kept faith with them. This, too, was the way he treated the Jews of Medína, before he went to war with them. Thus God says: ‘Thou wilt not cease to discover deceivers among them, with few exceptions; but forgive them, and pardon them, for God loves the beneficent!’[105] And they used to salute him by saying, _‘Assilám ʿalaika!’_[106] with Kesra of the Sín; but he used to make no other answer but ‘And on you!’ At last ʿAísha observed it, and reproached them, and cursed them; but he reproved her. So she said, ‘Did you not hear what they said?’ And he replied, ‘But did not you hear how I returned their salutation? Now, what I wished them will be granted, but what they wished me will not be granted!’ And it was only as respects the enemies of God—persons fighting against God and his Prophet, and waging war with the adherents of El Islám for the sake of their religion—that the Prophet forbids what he forbade as to this mode of treatment. The injunction with regard to such is what God says: ‘O Prophet, persecute the unbelievers and hypocrites, and be severe with them!’[107] Thus every believer has a special statute. There came to me, one day, a man of the Fullán, of the Fullán of the West, who pretended to be learned, but who had no learning, who said to me, ‘Does not God say, “You will not find any people who believe in God and the last day, loving those who resist God and his Prophet,”[108] (and the rest of that verse), and yet you love this Christian unbeliever?’ I replied, ‘Do not you, too, obey this other word of God? “God does not forbid you to show kindness and equity to those who have not borne arms against you on account of religion, and have not expelled you from your dwellings, for God loves those that deal justly; God only forbids your being friends with those who bore arms against you for the sake of religion, and who expelled you from your abode, or who aided in expelling you.”’[109] Then he held his tongue. So I said to him, ‘Speak! do you think that one of these verses abrogates the other? If so, you lie, and are made a liar. Or, do you think that one is contradictory to the other, and that the contradiction is in the mind of God? If so, you are a fool, and are made a fool of, and lead astray, and are led astray. Or do you believe a part of the book and disbelieve a part? If so, you are one of those of whom it is said, “Do ye believe one part of the book and disbelieve the other?”[110] If so, you are an unbeliever, crying out against unbelief.’ Then he asked me to explain to him. So I said, ‘Let it suffice you as to this mystery and difficulty, that your head is sprinkled with grey, but that you are ignorant of the book of your Lord which has been revealed to you, and about the Sunna of your Prophet. For the ordinance about the hostile unbeliever[111], and the unbeliever who is not hostile, is well known in the book and in the Sunna. As for the unbeliever who is not hostile, there is no prohibition to treat him kindly; whereas to deal justly with him is a positive duty. As for the hostile one, nothing is said about his being treated with kindness, therefore kindness to him is not expressly enjoined; but God has only prohibited friendship with him in preference to Moslims, or helping him against Moslims. But kindness and equity towards an unbeliever who is not hostile, is manifestly lawful; whereas friendship with a hostile unbeliever is expressly unlawful, and kindness and equity towards him are among doubtful duties; and the unbelievers who are hostile, or hinderers, or contumacious, belong to one class, and are subject to one ordinance; and with such, affection—whatever belongs to intimate friendship—is forbidden. This is the law with regard to unbelievers. As for Kitábis, they are under special laws, whether they be hostile, or under covenant of peace, or under tribute. We may marry the women of the Kitábis of any description. Now, if any one asserts that it is not lawful to show kindness to a Kitábi, let him tell me what he would do with a Kitábi wife, seeing that God has commanded us to treat our wives with kindness and beneficence, and the prophet has enjoined it. Therefore, if this were true with regard to the Kitábi wife of a Moslim, there would absolutely be no difference, but that of sex, between her, and her father, and brothers: so that whatever kindness and beneficence are due to his wife, the daughter of his connections by marriage, are undoubtedly due to those connections themselves. And the Emír of Másiná the Fulláni spoke to me both ignorantly and inhumanely about this Englishman, and insisted on absurd and frivolous postulates. And he—nay, his doctors, without learning, piety, or religion—adduced as evidence certain verses from the book of God, which were revealed about hypocrites, about ʿAbdallah ben Obbai Ébn Salúl[112] and his compeers; and they disgraced themselves by the display of their ignorance of the Kurán and Sunna. Nay, they could not adduce a single word out of the Sunna, nor a sentence from the Canon Law[113], which is their learning, notwithstanding their ignorance of it! Since they did not find either in the Sunna or Canon Law anything that agrees with their aims, but only what is merely contrary to them, they had recourse to the Kurán, and they perverted it violently, iniquitously, ignorantly, carelessly, derisively, and sportively. But woe to them for what their hands have written; and woe to them for the reward they will reap! Among what I said to them was this:—If what you aim at were a part of the Mohammedan religion either theoretically or practically, I would have outrun you in receiving it; and Khalíl ben ʿAbdallah, and ʿOthmán ben Mohammed Bello, the two descendants of Fódíye, would have outrun you. Nay, the great Sultan, our lord ʿAbd e’ Rahmán, the son of your lord, Hishám, and the Khakán of the two lands and seas, the Sultan ʿAbd el Mejíd, the son of the Sultan Mahmúd, the son of the Sultan ʿAbd el Hamíd, would have anticipated you. As for your postulate[114], that you have inherited the duty of doing battle with the infidels, and of hating them, from the time of our fathers and grandfathers, we are more nearly related to them than you; for you have no ancestry in it, since you have only adopted your present opinions about thirty years ago; and a man only inherits from his father and grandfather. Whose guest is this Christian? And again, in whose alliance and safe-conduct is this Christian? He is the guest and protégé of the Sultan of the Faithful, ʿAbd el Mejíd, and of the Imám of the Moslims, our lord ʿAbd e’ Rahmán. Lo, he inherited the duty of warring with the infidels from his fathers and grandfathers; and he possesses his religion from the earliest of the fathers, from the time of the prophets. But as for the people of Núkkuma[115], they have neither religion, nor learning, nor understanding, nor humanity. What then gives them any superiority or pre-eminence over those eminent persons, seeing that they are the tail of mankind, living in the tail of the world, and that, up to this date, the invitation of the Sunna and of indispensible duties[116] has not reached them? But there is no need to dilate on what they say in their perversity, nor on what is said to them in disputation. The main thing is, that you should know, oh! you body of believers! that God has sent us prophets with His book and His ordinances, and has elucidated them, and made them plain; and that whoever wishes to add to them in what He has enjoined, is accursed and cast out; and whoever diminishes aught therefrom, is condemned and punished. Therefore treat the Moslim according to the treatment ordered for him in the Book of God and in the Sunna of the Prophet, whether the Moslem be an upright or a careless one; treat the Kitábis as they are to be treated, whether they be hostile, or under compact, or under tribute; and treat the Infidel generally as he is to be treated, whether he be hostile or not hostile: ‘For all are His servants; His will is irresistible by them; His ordinance sticks close to them; His knowledge comprehends them.’[117] Whoever treats these different classes with any other treatment than what He has appointed, errs in his judgment, and is wicked. And this Christian is to-day the guest of the Moslims, under their protection, their covenant, and safe-conduct. No Moslim can lawfully hurt him. On the contrary, to injure him is a burning shame. Nay, he has the rights of a guest; for the guest of the munificent is munificently treated; and every believer is munificent, and every hypocrite is sordid. And does that munificence which is not imprinted in the disposition, make a believer? The recompense of kindness is by kindness, in imitation of the character of the merciful Lord. God says, ‘Is there any recompense of kindness except kindness?’[118] And behold, this man’s nation, the English, have done us services which are neither doubted nor denied: which are their friendship to our brethren the Moslims, and their sincerity to them, and their cordiality with them, and their helpfulness to our two Sultans, ʿAbd e’ Rahmán and ʿAbd el Mejíd. This is publicly known and acknowledged about the English. It is, therefore, our right and duty to show gratitude for their kindness, and to strengthen whatever covenant and confidence there is between us and them. And I particularly apply this to you, my brethren! Therefore, whoever belongs to the jurisdiction of our Tawárek, the people of Karidénne, the kingdom of Alkúttabu ben Kawa ben Imma ben Ig e’ Sheikh ben Karidénne; and then whoever is behind them of my companions and friends, Dinnik, the kingdom of my brother, and nephew, and pupil, Músa ben Bodhál ben Katim[119]; then those behind them of our partisans the people of Aïr, the Kél-gerés and the Kél-owí; then our darlings, Ála Fódíye, their learned men, the intelligent and humane, who have the ordinances and the right of decision, on them be my salutation and el Islám! the people of the Imám, the high-minded, the son of Bello, the Imám ben ʿOthmân, the perfect. For, lo! my guest is a guest of theirs, who has nothing to fear among them, since they profess obedience to God[120], and know that He protects the ordinances. And especially as their lord, the Imám Mohammed Bello—God favour him!—said to me, and wrote to me, with his own hand, that he and his kingdom were at my disposal so long as it was strung on his string[121]; therefore I have authority, and I admonish you about my and your guest, indeed about whatever Englishman shall come after him, whether he come to me, or pass near you, or abide among you for a time and then return. And what I demand and charge you, the same injunction I lay on my brethren (though I have not seen them with my eyes, I have seen them by my faith, and I count kindred with them by the ties of religion), the people of Bórnu, especially the Sheikh ʿOmár ben Mohammed the Emír, the Just. Then let not that which is dreaded hinder you![122] Lo, he is a distinguished man among the Christians.[123] However there are between us and them such protectors of El Islám, and champions[124] of the peoples (the Christians), that if they break through them to get at us, and attack us, there is no good of life, and no sufficiency in a host. But God is our reliance: surely He outwits every deceiver, betrays every traitor, and makes every unbeliever a liar. For He says, in his book, to us, and to his Prophet, ‘God is your stay, and those of the believers that follow you.’[125] ‘If they try to deceive you, then God is your support. It is He that has strengthened you with His help, and with the faithful, and has united their hearts.[126] It is, then, by the religion of God that we are exalted, and are victorious. Religion is weak only through its professors[127]. The blessing of the Book of God, and the blessing of his Prophet, be on us and with us! So let not fear seize any Moslim that they should deceive him and cheat him, on the ground that there is rebellion against the cause of God among them, and that the Sunna of His Prophet is violated among them. And whatever there is of slaughter and battle with him, let him suppress it for its day; for the weakest of men in sense, and the mightiest of them in ignorance, is he who rushes to evil when its season has not come, and who is no match for it on the day when it arrives. And as for me, brethren! I have written for the Englishman specially a general safe-conduct, in which I have included every one in my land, and have added thereto your land, in reliance on your religion and your sure conviction, and in dependence on your intelligence and humanity. Do you then write for him as I have written, on the condition of our being subject to our Imám, our Lord, ʿAbd e’ Rahmán, and our Sultan, ʿAbd el Mejíd; and be not like the people of Núkkuma, for they are like the deaf and dumb, since they are offensive to me. Lo, I love my guest the Christian! Be careful that he be not hindered in anything; for the Prophet used to love the Kuraish in spite of their unbelief in him and their hostility to him. God says, ‘There has come to you a Prophet from yourselves; grievous to him is your wickedness; he is anxious about you.’[128] And he said to him, ‘Thou wilt not direct whomsoever thou lovest.’[129] And he used to love his uncles, and to delight in their conversion to El Islám, especially Ábú Táleb; except that he knew the decrees of God about the community, and was liable to them together with the community. The most ignorant of men is he who is ignorant of the Book of his Lord and the Sunna of his Prophet, so that he licenses for himself what is unlawful, and forbids what is lawful, and draws near to Him with that which removes him to a distance from Him, and keeps aloof from that which brings him near to Him; who fancies that he does well as to his actions, while he does evil as to what is enjoined. God is not worshipped by any act (or rite) but what he has ordered, and is not approached by a worshipper that he should remit anything but what is remitted. Now salutation is what is reiterated to you, and honour is what is wished to you! Farewell!

[Footnote 100: Sur. lx. 9.]

[Footnote 101: Sur. iii. 69.]

[Footnote 102: _i.e._ People of the Book, Jews or Christians.]

[Footnote 103: معاشر]

[Footnote 104: Sur. xi. 77.]

[Footnote 105: Sur. v. 16.]

[Footnote 106: The name of some bitter tree. This story is told in Mishkât el Masâbih, vol. ii. 394.; but _assâm_ (_destruction_) is the word there used.]

[Footnote 107: Sur. ix. 74.]

[Footnote 108: Sur. lviii. 22.]

[Footnote 109: Sur. lx. 8.]

[Footnote 110: Sur. ii. 79.]

[Footnote 111: مُحَارِبٌ]

[Footnote 112: This is a noted personage in the Kurán.]

[Footnote 113: الفِقْه]

[Footnote 114: That is, _main principle_ on which you base your wish to hurt a Christian; or it means _pretence_.]

[Footnote 115: That is, the Fúlbe of Másina. About Núkkuma, or Núkuma, see the note, Vol. V., p. 517.]

[Footnote 116: الفَرْض]

[Footnote 117: This passage rhymes in the original, and seems to be quoted from some familiar source; but it is not in the Kurán.]

[Footnote 118: Sur. lv. 60.]

[Footnote 119: See about the Dinnik, p. 562.]

[Footnote 120: ما انتظم في سلكه]

[Footnote 121: ناسبتهم بِنسَبٍ رحمانى]

[Footnote 122: _i.e._ Be not deterred by fear.]

[Footnote 123: إِنَّهُ عَيْنٌ لِلَنصَارَى]

[Footnote 124: El Bakáy means the Emperor of Morocco and the Sultan.]

[Footnote 125: Sur. viii. 65.]

[Footnote 126: Sur. viii. 64.]

[Footnote 127: فَإِنَّ ضَعْفَ الدِينِ مِنْ اَهْلِهِ]

[Footnote 128: Sur. ix. 129.]

[Footnote 129: Sur. xxviii. 56.]

APPENDIX VI.

CHIEF TOWNS AND RESIDENCES OF THE INDEPENDENT SONGHAY, BETWEEN THE NIGER
AND MY ROUTE BY YÁGHA AND LIBTÁKO.

Kúlman, a large place, the name of which has already become known in Europe through the information of other travellers, in consequence of its great importance as a well inhabited and strong town, as also as a frequented market. The chief part of the inhabitants belong to the tribe of the Kóizé, with the chief (koy) Foní, the son of Árkosú (Árkosú izze), or, as the Tawárek call him, ag Árkosú. It may now be laid down in the map with tolerable accuracy, being said to be distant from Tongi (see p. 245.) thirty miles to the west.

Téra, the town mentioned already by Áhmed Bába, said to be even larger than Kúlman, and the very largest of the ksúr of the free Songhay, equalling the city of Timbúktu in size, four days from Tongi S.W., two from Dóre E.N.E. The inhabitants wear their hair in long tresses, and possess a good many horses; they are totally independent.

Darghol, residence of the Songhay princes, the descendants of the Áskíá, or Síkkíá, the chief of whom, at the present day, is koy Kálmia; the inhabitants very warlike, armed with shield, spear, and sword, like the Tawárek. But the energy of these Songhay is counterpoised and baffled by the disunion which prevails among themselves, the inhabitants of Darghol waging war with those of Téra, who do not acknowledge their supremacy. The position of this important town, I am sorry to say, I am not able to determine even approximately. It is very desirable that a European traveller should explore this whole region.

The most important of the other towns of the Songhay are:—

Kósa.

Tákala, ruled by Hawa, a woman. Even in Timbúktu, before the conquest
of the town by the Fúlbe, a woman is said to have exercised the chief
influence.

Dorógun.

Kánseka-koira, }
} both called after their chiefs.
Bókar-koira, }

Kúrchi, with the chief, Hemma.

Tézi.

Góroshí.

Karta.

Kákaru, or Bámbelokoire, called from the chief, Bámbelo; a powerful
community, dominating the neighbouring towns and villages.

Bangúm.

Kerégu.

Fómbiten, with the chief, Hamma Fómbit.

Kánfulí.

Hammakoire.

Syrbi.

Larba, the town mentioned in the preceding volume, said to be as large
as Say, with which and Támkala it was intimately allied at the time of
the rising of the Reformer ʿOthmán, and offered the most determined
resistance.

Sífada.

Bargúl.

Kasánni.

Alikónchi.

Garubánda.

Kongozekoire.

Wozebángo.

Sátumen.

Wósolo.

Badduléji.

Barrobónghala.

Kalobánda.

APPENDIX VII.

FRAGMENTS OF A METEOROLOGICAL REGISTER.

[Deg. F.: Degrees in scale of Fahrenheit.]