Chapter XVII: Part 17

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

The principal Arab tribes living in Gáda are—

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

Welád Músa, }
} these two the Soltana sections.
Éthalát, }

El Gwásem.

El ʿAíd-ʿEsha or Áhel ʿEsh.

Welád Mohammed ben ʿAbd-Allah, and several others.

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

Yegút.

Wetúsa.

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

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

Legerádeba, about two hundred.

El Bwadín, about the same number.

El Gwásem (the Shiúkh), about forty.

E’ Nwaiji, the Tolba.

Námena.

El Renáneba. }
}
Ziyút. }
}
Sídi ʿAlí. } (?)
}
Medíni. }
}
Mbáha. }

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

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

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

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

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

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

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

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

El Khatterát.

El Elléb.

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

_El Dáúd, with Sheikh Swédi._

DÁÚD MOHAMMED.

Welád Bílle.

Welád Bú-Faida.

Welád Talha.

Welád Múmmu, with Mohammed Weled ʿAlí Enhóri.

Welád Nahla.

Welád Ghánem.

DÁÚD ʿARÚK.

Welád Zéd, with Nefʿa Weled Kedádo.

The Erhámena.

Welád ʿAlúsh.

Welád Yúnes.

Welád Rahmún.

Welád Mazúk.

Welád Zayem.

Gésharát.

Welád Ber-hén.

Sákeré Daye.

Welád Yillwi, and several others at present almost extinguished.

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

Áhel Tíki.

Áhel Táleb Mustuf.

Dermússa.

Légeráf.

El Áragíb.

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

El ʿArúsíyín, about 600 A.H.

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

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

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

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

Gundám Sasáweli.

Árawán Eshíggaren.

Berabísh Kél-jaberíye.

Kunta, or Kuntarár Kél-borásse.

The ʿArab el Giblah Udayen (sing. Uday).

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

1st day, Selaurísh.

2nd. Shúf.

3rd. El Mórwesín, a kódia.

4th. Dómus, a good well or hasi.

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

6th. Encamp between Egjir and Rek el Mhón.

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

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

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

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

[Footnote 79: The position of these places, as laid down in my original map, had to be changed a little from my own data given in the itineraries, and from the data of M. Panet’s route to Shinghít, published in the “Revue Coloniale,” 1851.]

[Footnote 80: At the time when I finished my original map which I sent home from Timbúktu, I had not collected these materials.]

[Footnote 81: I here give the following data, without being able to connect them:—From Taödénni, one and a half day, Merét; then the same distance, Hasi Ímbedír; Zúgguma, with the ʿAríg Atwéle on its N. frontier, five days; Asedáreb, one day; from here the Dháhar (el Hamár);—three days from Tawát, the hasi Telíg, 7 to 8 fathoms deep.]

APPENDIX III.

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

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

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

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

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

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

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

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

Tahabanát or Tahabanáten with the chief Kásel.

They are subdivided into the—

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

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

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

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

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

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

Kél-tegilálet, with the chief Mokaile.

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

Sherífen, subdivided into the following sections:—

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

Edarragágen, with the chief Tawíl.

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

Ekarrabása, subdivided as follows:—

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

Kél-gasse, with Hamma.

Kél-n-ejíud with Sínnefel in Áribínda.

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

Ibélghawen, with the chief Adékara.

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

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

Ishedhénharen, with the chief Inteshékhen.

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

Ebaíbaten.

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

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

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

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

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

They are subdivided into a great many sections:—

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

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

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

Tameltútak.[86]

Imícha, with the chiefs Kámuwen and Khambéllu.

Imezghérsen, with Sullátegé and Amúst.

Kél-gosse.

Íkedén.

Ímrarán.

Kél-tenéri.

Kél-n-eshéub.

Kél-tegéswan.

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

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

Ishemmáten.

Ibílkorayen, originally a section of the Dinnik.

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

Tefárten.

Imassejénberen.

Bóru.

Eghashómen.

Ijíndwejan.

Ikeberédan.

Idóshan or Ilóshan.

Událen.

Kél-ghennesh.

Kesébaten or Elkasébaten.

Id-auragh (written Dúrgh).

Kel-ghénneshen.

Góne.

Kel-ídal.

Ilóghmaten.

Tábakunt.

Meskénderen.

Hawe-n-adagh or Haye-ladagh.

Iderak (? the same with Id-auragh).

Dáúd.

Iletámaten.

Kél-téfirwén.

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

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

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

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

Dau Sehák:

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

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

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

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

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

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

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

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

Kél-tejíwualet, with the chiefs Kendaye and Súle.

Kél-tebórit, with Khébar.

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

Kél-tamuláit, with the chief Saúl.

Tejerbókit, with Ermétu.

Ajélletlet.

Abelárlar (Abelághlagh?).

Kél-dejé.

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

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

The Eháwen Ádarak, in several subdivisions:—

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

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

Ibúrzazen.

Imítteshen.

Imesrérsen.

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

Kél-rémmat.

Tarbóka.

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

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

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

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

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

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

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

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

[Footnote 82: Compare the account of Ábú ʿOmár Ébn ʿAbd el Ber in Ébn Khaldún (trad. par Macguckin de Slane, vol. i. p. 174). Síggene, who by my informants is stated to be the ancestor of Lamt, may seem to be identical with Asnag, the ancestor of the Senhája, or Zenágha, with whom the Awelímmiden are intimately related.]

[Footnote 83: I will here observe, that most of the vowels which I have to distinguish by an accent, as showing the way of pronouncing the name, are not at all expressed in Tefínagh.]

[Footnote 84: The name seems to be nearly the same as that of the Khorímmeden.]

[Footnote 85: To the Imedídderen belonged Kosélete, the warrior who slew ʿUkba el Mústajáb, the great Mohammedan hero in the history of the conquest of Africa.]

[Footnote 86: The latter part of the name appears to me to have some connection with the name of the Berber town Tútek, or Tautek, توتك from whence the salt was carried to Tademékka in the time of El Bekrí (El Bekrí, p. 183.).]

APPENDIX IV.

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

A SHORT PROLEGOMENA, BY PROFESSOR NEWMAN.

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

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

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

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

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

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

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

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

_Adhi_ (in Kab.) often expresses a Future or Subjunctive idea. Yet the element _ara_ or _ere_ is, perhaps, still more decidedly future. I have found this element, _r_, in Barth, though rarely: for instance, _ubbok_, smoking; and _rabakagh_, I smoke. In Hanoteau, _gh_ takes the place of _r_—sounds often confounded. To etymology it is of interest to know which sound is here more correct. If _gh_, then we are thrown back on _aghi_ of Kabáíl, which has the same meaning as _ayi_, viz., “this.” Also the element _ad_ means “this,” fem. _ati_. It seems then, that, prefixed to a tense, they give the idea of Now or Presently.

Besides these external affixes, in an Appendix to my edition of Sídi Ibrahím’s Narrative, published by the (London) Asiatic Society, I elicited four internal methods of forming the Present Tense in Kabáíl, viz., 1. by reduplication of the second radical; 2. by prefixing _t_ to the root (with the sound of _ts_); 3. by prefixing _θ_ to the root (sounded _t_ on the lowlands, but English _th_ in the highlands); 4. transitive verbs, formed by _s_ prefixed to the root, affix _aï_ after the root, or sometimes change the last vowel to _ā_. The Temght, with which Dr. Barth’s ear was familiarized, disowns the distinction of the thick _t_ (_ts_) from the common as well as the sound of English _th_. We cannot, therefore (at least at present), distinguish in this language between the second and third methods just recounted. But we may positively assert, that in Dr. Barth’s specimens a _prevalent_ mode of forming the Present tense, is by prefixing _t_ to the elementary part of the verb. Thus: _aniyet_, ride ye (from a root which must be _inay_, he rode); _etinne_, he rides, mounts; _enhi_ (or _eheni_), look thou, find thou; _inha_, I have found; but _tehinnen_, they see; _atenhegh_, I find; _inna_, he said, he spoke; _neketēnagh tinárahen_, I spake peace; _iwwen_, he went up; _tewīnagh_, I climb up; _iḳōr_, it is dried; _itōgar_, it is drying up.

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

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

6. The Transitive Verb is formed in Temght, as in Kabáíl, by prefixing _s_ to the root. Thus: _arīd_, washed; _saradagh_, I wash (a thing); _ádirif_, a freedman; _sidderfagh_, I set free: _idau_, he went in company; _isdau_, he brought together.

7. A Passive Verb, formed like the Hebrew Niphal, is found sometimes, but rarely, alike in Temght and in Kabáíl. Thus, from Barth’s _ibóyis_, he is wounded, comes the transitive _sabayasagh_, I wound; and from this again a passive, _ansabayāsen_, they were wounded. Indeed, also _war nebúyis_, he was not wounded; formed direct from the primitive. Barth has _ekshe_, eat thou; _éheri inekshe_, “the money is spent;” probably, _inekshe_, is eaten.

8. A Reciprocal Verb or a Verbal Adjective is formed in both languages by prefixing _m_ to another verbal root. The practical use of this is comparable to the vagueness of the Greek Middle Voice. In Kabáíl it seems to be oftenest Reflective, sometimes Passive; nor otherwise in Temght. From _yohagh_, he seized, comes _témmihagh_ (explained by Hanoteau as the Temght for), she was seized; where the _m_ is Passive. But from _isitteg_, he traded, _imisitteg_, he exchanged: from _idau_, he went in company (_idiu_, in Hanoteau), _amīdi_, a comrade; _isharrag_, he fetched water, _amsharrag_, a water-carrier; _iḳḳel_, he turned (generally neuter), _isōkal_, he caused to return, he replaced; _simiskal_, barter thou (cause to replace _mutually_?); _ru_, weep, sob (Kabáíl root), _itru_, he weeps (Kab.), _immerauen_ (persons) weeping together; _irtay_, it was joined; _imirtayen_, mixed; _isken_, he pointed, showed; _emsāken_, they deliberate.

In fact _n_ and _m_ of these two heads, appear to have no sharp distinction. They are joined in Barth’s _anemang(h)a_, battle; from _nūgh_, fight thou (Kab.), or from _engh_, kill thou. In Sídi Íbrahím’s Shilha, _emmaghan_, they fought (for _emnaghan_?).

9. Reduplicate verbs are found in both languages, comparable to those of Hebrew and Arabic. Thus from _inghal_, it leaks (Barth), [in Kab., _inghel_, it gushed,] we have, as feminine, _toraft tinghálnaghel_, the boat leaks,—_qu._, is utterly leaky. Many reduplicate verbs occur, where we have to conjecture the primitive; as in _eshisheriwuēgh_, I trot my horse; _sheresherau_, work the pump handle, or pull the cord of the well-lever; _imesharlárlarēn_ or _ereshaushauēn_, (the water) is boiling.

The Temght sometimes repeats the third radical, as in _shékarash_, to till the ground. That the root is _keresh_, we know, since this is the sense of Kabáíl _kerez_; and Kab. _z_ often becomes _sh_ in Temght. _Ergash_, walk thou; and _yushirgesh_, he took a ride. From _anjur_, the nose-bone (_anzer_, of Kabáíl), by repeating the second radical, comes _shinshar_, nostrils; _shinshor_, to clear the nose. Evidently reduplication plays a large part in these languages. It sometimes appears to excess; as from _ishwar_, he begins (_izwer_, he began, Kab.); _sheshwāragh_, I begin.

10. The Temght heaps formation on formation to an extent exceeding what appears in the specimens of Kabáíl which I have met. In fact I have often had to refer to Kabáíl or to Ghadámsi for the roots of Barth’s verbs. Thus he has _sanishlam_, look about; a double formation from _ishlam_, which must be the same as Ghadámsi _izlem_ (also _illem_), he saw; _esimmiktagh_ I call to memory; transitive from the Kab. _amekthi_, a thought; from root _iktha_. Out of _Kél_ (a tribe, people) the Temght develops _atkēl_, empire; _amanōkal_, ruler; _temanókălen_, government.

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

12. In Kabáíl I find a rather rare form of the Passive by prefixing _wa_ to the root. Thus from _rebbi_, rear, nourish (Brosselard), comes _itwarabba_, he is reared (Luke, iv. 16.): from _yūrez_, he chained; _ittārez_, he chains; _itwarzan_, they are chained (Luke iv. 19.); though here _w_ may seem to be in the root: _issen_, he knew; _itwassen_, it is known (Luke, vi. 44.); _u atsayalaθ, sagha attattusayalam_ (Matthew, vii. 1.), is intended to express, “Judge not, that ye be not judged;” strictly, perhaps, _Non interrogate, ne-forte interrogemini_; Sídi Hámed often uses the (Arabic?) verb _isayal_, he asked, for he judged. Here also we have _ittusayal_, he is judged; which yields _usayal_ or _wasayal_, as the passive root, and _wa_ as the passive element. Again, _inwaddar_, it was trodden under foot (Luke, viii. 5.), compared with _aṭar_, the foot, suggests that (_dd_ being euphonic for double _ṭ_?) _n_ and _wa_ here combine for a passive idea. I have recited these cases, because the form is rare, and might seem doubtful. Now in Barth, besides _irna_, he exceeded, surpassed, conquered (superavit), we find _itwarna_, he is conquered; which denotes a like passive formation.

13. The system of Prepositions is not wholly the same in Temght as in Kabáíl. Yet they have in common, _en_ or _na_, of; _si-_, from or by; _ghūr_, apud (pronounced _rōr_, with Barth); _fel_, upon; _ger_, between; _dau_, under; _g-_, in; _degh_ or _der_, at or in? _d-_, an untranslateable prefix, sometimes meaning with. This may seem the same as _id_, _d_, meaning and. Behind, _dar_, in Barth, is perhaps a contraction of Kabáíl _daffir_. Kabáíl _azzaθ, zaθ_, front, before, is _dat_ in Barth; seemingly the same element. All this shows a very close relation of the two languages.

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

The Arabic words which do enter the Temght are not identical with those of the Kabáíl; not even in religion. Thus prayer in Kabáíl is _tazallit_ (from Arabic صلى); but in Temght, _ʿumad_, from Arabic عمد; Confirmation being confounded with Prayer, as elsewhere with Baptism. This word may have come from Christianity; since also sin in Temght and Ghadámsi is _bekkad_ (once _ebaket_ in Barth); which seems, like the Welsh _pechod_, _bechod_, to be the Latin _peccata_. It is curious to observe in Temght the root _ibekket_, he crouched or knelt; perhaps primitively as a religious attitude. (Hanoteau has _ibekket_ of a lion crouching; and Barth gives _asibaket_ for “sit with elbows on the legs _against cold!_”) In this connection we may note that the Kabáíl name of God is _Rabbi_, which in Arabic is “My Lord;” but in Temght, besides Ámanay, it is _Mesína_ or _Mesínak_, which Barth takes for “our Messiah,” a Christian importation.

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

Thus from _Ehen_, a tent; _ilēhen_, tented (_i.e._ married). It indeed seems to me that this prefix has the wider sense of changing some other word into an adjective, nearly as the German suffix _-ig_. Thus from _dar_, behind (prep.) comes _iladara_ (one who is?) behind; from _dat_, before, _iladata_ (one who is?) in front. One may even suspect that _ila_ here is the element of the verb “to be,” from _illa_, he was; _ili_, be thou. (Barth also has _ilē_, “here;” and in Kabáíl and Shilha _elli_ is the relative “who,” as in vulgar Arabic.)

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

It may be here added, that Dr. Barth unfortunately has not been able (in the rude pronunciation to which he listened) to discriminate _t_ from _ṭ_, _d_ from _ḍ_, _k_ from _ḳ_, _z_ from _ṣ_ (if there is any ص), while _gh_ was perpetually passing into _g_, _k_, or _r_. It appears to me still doubtful how many consonants there are in Temght; whether there is any _Ain_, and whether there is any such distinction as the _ts_ and _th_ of the Kabáíl. If we knew the sounds accurately, certain families of words might be less confused and confusing.

In general, the pronunciation of words presented to us by Dr. Barth is softer than that of the Kabáíl, and has a fuller and clearer vocalization. In one combination, indeed, the Kabáíl is the softer, and it may deserve attention: it is the English _tch_ (written _ch_ by Barth) for which he has _ksh_ or _tk_. Thus the Temght _ikshe_, he ate, _itkar_, it is full, are in Kabáíl _ichche_, _ichchur_. From Arabic _kheshen_, rough, the Kab. makes _ichchen_, he is ugly. Again it has _ichchah_ and _ichcham_, he was hot in anger (answering to Arabic اجّا and اجم), for which Barth gives the harsher sound _itkar_, meaning perhaps _itkagh_ or _itkakh_. These cases are of interest, as pointing out that the Temght has sometimes an older form of the word than that found in Arabic.

F. W. NEWMAN.

PRONOUNS, ETC.

_I_, nek.

_Thou_, ke, kay; _fem._ kam.

_He_, enta. _She_, entadi.

_We_, nekenet [nekeneṭ?]; _fem._ nekénetēt [nekéneṭēt?].

_Ye_, kawenit [kaweniṭ?]; _fem._ kametēt.

_They_, entenet [enteneṭ?]; _fem._ enténetēt [enténeṭēt].

[_N.B._ We, ye, they, in _Tuareg_ [Temáshight] are given by De Slane
as _Neknīd_, _Kisnīd_, _Entenīd_ with final _d_, and by Ben Músa with
final ط or ظ.]

_Of me, mine_, eni, ini, ino, in.

_Of thee_, inek; _fem._ inem.

_Of him_, enis, inis.

_Of her_, tenis, tinis.

_Of us_, inănagh.

_Of you_, inăwen; _fem._ inekmet.

_Of them_, inĕsan; _fem._ inesnet.

_I have_, nek ila rōri (ego, est mihi).

_Thou hast_, ke ila rōrik.

—— (_fem._), kamak ila rori_n_ (_m._?).

_He has_, enta ila rōris, &c.

_Myself_, imānin; _by myself_, simāni.

_Thyself_, imannek; _fem._ imannem.

_Himself, herself,_ imannis.

_Ourselves_, imannănagh.

_Yourselves_, imánnawen; _fem._ imanekmet.

_Themselves_, imannisen; _fem._ imannesnet.

_He went_, ígĕle, yígĕle.

_Thou wentest_, tegĕlēt [tegeleṭ?].

_I went_, egĕlēgh.

_They went_, tigĕlēn; _fem._ tigelēnet.

_Ye went_, tigelém; _fem._ tigelémet.

_We went_, negĕle.

_There is_, eha [iha? = iga of Shilha]; ehan, _there being_.

_There is to me_, ehay, ehāhi; _fem._ ethāhe.

_There is to thee_, ehīk, hīk; (_there being to thee?_) ehan-kay.

_There was_, illa.

_There is_, yilē.

_There once was_, kălā ille.

_One (a certain)_, iyen.

_One by one_, iyen, siyen.

_Alone_, iyente.

_Other (alius)_, iyeṭ, iyeḍ.

_Other (alter?)_, yeḍnin, niḍ.

[Compare Arabic root _ayḍ_, whence _ayeḍan_.]

_Some, others_, iyeḍ, iyeḍ.

_I alone_, iyentnek.

_Thou alone_, iyentke.

_He alone_, iyententa.

_We alone_, iyentănagh.

_Ye alone_, iyenténawen; _fem._ iyente nekmet.

_They alone_, iyente nisen; _fem._ iyente nisnet.

_I_ and _thou_, nek _id_ ke.

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

_Or_, mer.

_But_, hun. [In apodosis, _Hun_, ecce! (_Prodigal Son._)]

_Yes_, iya.

_No_, kalā! kalā kalā!

_This thing_, ādi (_masc.?_).

_This (here) thing_, tetīd (_fem.?_).

_This year_, tenī, tenēda, tenīdagh.

_Last year_, teninḍi.

_Two years ago_, ténenḍīn.

_This, that_, awa, ὁ [_fem._ ata? ἡ].

[_These, those_, wīn; _fem._ ch. of īn αἱ?]

_This_, wādagh; _fem._ tādagh.

_These_, wuidagh; _fem._ tidagh.

—— idagh [_in both genders and numbers_].

_To-day_, ashel idagh; _to-night_, ehad idagh.

_This is he_, enta dādagh.

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

[_This (neuter? and absolute)_, ādi (?)]

—— also, _tetid_ and _tet_, _fem.?_ _Prodig. Son_, (te)selsemastet,
tegimastet, imposuistis ei eam.

_This and that_, wuay wuay.

_These and those_, wuīn wuīn.

_Who, which_, awa; _pl._ wui (129.).

_Who?_ ennagh? mamūs?

_Whoever_, awwa (129.).

_Whatever is there_, awway ilādihēn. (126.)

{ _Those ropes_, eréwiyen w_a_dagh.
{
{ _What trees?_ innagh ehishkan.
{
{ Which _they twine_, _wui_ tellĕmin.

_What?_ ennagh awen? endagh? endēgh ma?

_What is it?_ nīshin?

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

_Why?_ mefit? mefel? mas?

_When?_ me?

_On this side_, sihā, sihāhe.

—— [87]ilāhen, elādi.

_On that side_, ilāsehēn, ilāhini.

_Here_, ilē (_etid?_ 138.).

_There_, ilāsehēn, ilādihēn (_dis?_ 102.)

_In this place_, ilādiha dagh. }
}
_In what place_, ennagh edagh? }

_Where (is it) that_, endagh dihan?

———— endegh diha? (ποῦ ὅπου;)

_Where?_ ma ege?

_Where_, diha, ihe (_relative adv._) [_Uterque præteriit_, quò
_pretæriit_,Erétŭset ika, _diha_ ika.]

_In what manner?_ de kawan entág?

[degh awwan entág?]

_At that place_, dar (gh?) agel[88] wadagh.

[_Every_, igen, aigin?]

[In Shilha, kraigen, _every_; _fem._ kraiget.]

_Every day_, ashel igen.

_Then, at that time_, yawen asígan.

_At_ every _time_, _aigin_ kala.

[Kălā, (une) fois? = _wal_ of Shilha, = _tekalt_ of Kabáíl.]

_Once upon a time (there being)_, kalayillen.

_Never_, aigin kala war.

—— atillen.

_Always_, harkūk [har = _usque?_].

_Formerly_, ehingām, ahōja.

_Once_, arū, ibbĕda (olim).

_Somebody_, mindam.

_Everybody_, erétŭsē [_each of two?_].

_The whole_ }
} rurret, iket.
_All_ }

_All the world_, rurret eddynia.

_All the rivers_, eghírriwan rurret.

_All of us_, iket énănagh.

_All of you_, iket énăwen.

_All of it_, iket enis.

_About, nearly_, turdau iket.

_Just, exactly_, adūtet.

_Not_, war. (So _Kab. Shil._)

_Nothing_, war-harret.

_Something_, harret.

_Only_, ghas (so _Shilha_), war-har, non nisi.

_But only, with the exception of_, asal (aṣal, _Kab._)

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

_Much_, egēn; _fem._ tegēt.

_Multitude_, egōd (129.), yegōt.[89]

[_Quantity_, ígĕde._Number_, eket.]

_How often?_ merder úgĭda?

_How much?_ ma ígĕde?

_At what price?_ meder úgĕda?

_How many?_ men ekēt? (= menesht of Delaporte’s _Kab._)

_Too much_, agōteni.

_Many of them_, awagōt daghsen.

_Most of them_, awagin daghsen.

[_Somewhat, a little_, in _Ghadámsi_, eket.]

_A few_, wafarōr; _pl._ wafarōren.

—— awandurren [andurren, _a little_.]

—— imadröini [maḍrūīn, _B. M._].

[Comparing _amáddaray_, younger (_amḍaray_ in Ben Músa), and the
Kabáíl _adrūs_, a little (of it), we get the root, _drū_ or _ḍru_,
for littleness.]

_Very_, hullen. [_Ghad._, hála, _much_; hālen, _many_; Hodgson’s
_Kab._[90], herla.]

_Little by little_, sullen sullen.

_Generally, ordinarily_, ennādir.

[_A little_, giak. See 146.]

_One day_, saagōdi.

_Hitherto_, har egōdi, 207. (_usque ad nunc_).

—— endi.

_Now_, egōdi? azarādar [= azal adagh (_this day?_), amarādar (_this
time_)].

_Soon_, agōdedak [egōdi idagh].

_Not yet_, har egōdi war.

—— heregōdi; endi.

[_Num? anne?_ hi.]

{ _Adhuc_ anne _pervenimus, quò ibamus?_
{
{ Endi _hi_ nussa, diha nikka?

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

_Before_, dat (datāi, dátak, &c.), [= _Kab._ zath.]

_Behind_, dar (dar anagh, &c.), [= _Kab._ daffir.]

[_That which is_] _in front_, ilādata.

[_That which is_] _behind_, ilādara. _Darret_, after (prepos.), in
_Prodigal Son_.

_At_, d. _At the side_, d edis.

_By_, s.

_In_, der, degh. _Into_, dag.

_Of_ (partitive), degh.

_Under_, dau, edēr [= _Kab._, edau].

_Down_, sedir [= sedau].

_Inside_, anaigesh [from egish].

_Outside_, agĕme, dagăma [from egem].

_Without_, gema.

_Between_, ger [me gerassen, _which betwixt them?_ i.e. _which of the
two?_].

_For_, rōr [ghur of _Kab._].

_Upon_, felle, safelle, fel.

—— ser? 139.

_Over_, ginnĕgis, ginnĕgish [ginnĕge, 147.]. From _Kab._, ennig.

_Around_, terlaite (after noun).

_Until_, har [_Kab._, ar.].

* * * * *

VERBS ARRANGED ACCORDING TO CONNECTION.

WITH NOTES BY PROFESSOR NEWMAN.

1. Wuēgh, _I was born_.

_Where wast thou born?_ Endēgh akal wādagh wuīt? (_What land that
thou-wast-born?_)

[Note: _Yiwū_, he was born? In Shilha, _yu_, a son.]

2. _The woman is bearing (pregnant)_, temmat tōren.

[Note: _Arau_, offspring, Kab.]

3. _The woman gives suck_, temmat tezēdut [tesēṭuṭ].

_He sucks the breast_, itātet [itāṭeṭ].

[Note: _Yesūṭeṭ_, she gave suck, Kab.; from _iṭeṭ_, he sucked the teat.]

4. _The woman suckles her child_, temmat tesánkas rōris.

_He sucks_, inākas.

[Note: Root _inkas?_ he sucked.]

5. _I am alive_, edargh.

_He is alive_, idār. (So _Kab._)

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

_The girl is ripe (of age)_, taliad tawad.

_Ripeness of age_, tagat. _An adult_, amawad.

7. _The girl has a full bosom_, taliad tistaurat.

8. _He has grown old_, iwāshar.

_I grow old_, wāsharagh.

[Note: In Ghadámsi, _ūsăr_, old.]

9. _He died, is dead_, amūt. (So _Kab._)

10. _Look!_ enhi!

_I have not found_, war enhēgh.

_Have you found my knife?_ abĕsar eni tenhēt?

_We have found him_, nenhēt. (_Prod. Son._)

_We have again found him, (we have repeated the finding)_, nolis
tahănait. (_Prod. Son._)

_I see_, aténhegh.

_Sight_, ahănay.

_They see not_, war tehinnen.

_Nobody sees anything_, war ihinne wādem harret.

_I saw nothing_, war inhegh harret.

[Note: Ben Músa of Ghadámes gives _ihen_, he saw; and _ehĕni_, look! as Tuareg (Temght). _Eheni_ and _enehi_, according to Barth, are transpositions ad libitum; also _two_ meanings, see and find, appear.]

11. _I look at with attention_, esagădagh.

_Look before you_, sageréhe dátak.

_I look at with pleasure_, esagrăhagh.

_I listen [to thee]_, nek asijádănak.

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

_I looked around_, asanishlămagh.

_Let us look around_, sanishlámănagh.

[Note: Kab. _isag_, he looked at; _iseked_, he observed. _Asijadan_ is for _asigadan_ (partic.), attending. _Esagrah_ is a compound verb, from _isag_, he looked, and _irah_, he loved.

_Sanishlam_, frequentative from root _shalam_, which in Ben Músa’s Ghadámsi is _izlem_, and also _yellem_.]

12. _I feel with my hand_, tédishagh.

_Feeling_ (subst.), tédisha.

[Note: _Idish_, he felt?]

13. _I smell_, insarghagh.

_Let me smell (snuff at)_, disaraghagh.

_I take a snuff_, sárăghagh.

[Note: _Isāregh_, he smells (Temght of B. M.). If this is a causative form, it implies a root, _iregh_, it has a smell; = Arabic, _rīhh_. But it must not be too easily identified with _irgha_, it burnt.]

14. _I taste_, etālaghagh.

_Taste_ (subst.), tālagh.

[Note: _Yalegh_, he tasted; so Ben Músa’s Tuareg (Temght).]

15. _I have eaten_, ikshēgh.

_Give me (what) I-may-eat_, ikfāhi awwā-kshēgh.

[Note: _Ekshe_, in Kab. becomes _echche_.]

16. _I am hungry_, ilōzagh.

17. _I have enough_, iyūwanagh. (So _Kab._)

_We have enough_, naiwen.

_Thou hast enough_, tiyúwanat.

18. _I drink_, aswēgh.

_Drink!_ asu! (So _Kab._)

_Give me to drink_, ikfāhi deswagh.

[_We give you_], nikfēk.

[Note: _Ikfa_ [Arab. it sufficed] is _ifka_ of Kab. he gave. See 93.]

19. _Thou gobblest, no stopping!_ ke tenséat, war díkkĕra.

20. _Hunger kills me_ [_smites me?_], inákăhē lās.

_I kill you_, nek inrēkay [inghēkay].

[Note: Elsewhere Barth has _inakken_, they beat. (Kab. has _nūgh_, fight thou! _engh_, kill thou! separate verbs). Heb. _Naka_ is either smite or slay.]

21. _Thirst overpowers me_, inrāhi fat [fad] [_or_, inghāhi, _kills
me_].

[Note: _Inra_ (in Shilha, he overpowers, conquers, becomes _irna_ (but see 129.) in Kab., and unites the senses _superat_ and _superest_.]

22. _I perspire_, orāfagh.

_perspiration_ (subst.), ímselhā.

_The water-carriers sweat_, imsharrŏgen imsélhe_san_ [_(there is)
sweat_ to them.]

23. _Smoking_, ubbok.

_I smoke the pipe_, rabăkagh eben.

——, sasagh ebĕni (_I drink my pipe_).

[Note: The present tense formed by initial _r_ or _ar_ is rare in Barth, common in Kabáíl and Shilha.]

24. _I say_, ennēgh. (So _Kab._)

_You told me_, tenāhit, [she _told_ it _to me?_]

_Tell him_, annas.

25. _Utterance_, asókel [asóḳel?].

_I answer_, asókălagh el jawāb.

_Answer me_, sokalāhe el jawāb.

_Restore to me my camel_, sokalāhi ámenis ení.