The Sultanate of Bornu

APPENDIX II

It differs considerably from Mr. Vischer’s list[488]—printed opposite it—and it also differs from the list compiled by M. Landeroin and printed in the Documents scientifiques de la Mission Tilho, vol. ii, p. 348. Mallam Kashim asserts that the list he gave me was copied from an old manuscript, but I do not think it has any special authenticity or correctness.[489] It is interesting, however, for purposes of comparison. Mr. Vischer’s list was compiled when he was a political officer in Bornu in 1906, and is printed with his kind permission, and by that of the government of Northern Nigeria. It is printed in the Notes on certain Emirates and Tribes, edited by Major Burdon and published by the N.N. Government, where also appears a table of relationships of the Shehus, compiled by Mr. Vischer. Barth’s, Nachtigal’s, and Landeroin’s lists appear in parallel columns in vol. ii, p. 348 of Documents scientifiques de la Mission Tilho, and Mr. H. R. Palmer’s list in the Journal of the African Society for October, 1912.

APPENDIX III

There is also another version of the installation of the Tubbas in Bornu (Doc. sci., ii. 356). After having abandoned Kanem, about four hundred and fifty years ago, they came to Bornu, then occupied by the Sos, whose chief Guma Kandira or Dala Gumami [cf. Benton, Kanuri Readings, p. 27] (‘Kandira’ means in Kanuri ‘hunter, archer’) was living in straw huts at Gambaru on the River Yo. Having obtained leave to sit down near him, the Tubbas bought land in order to build their houses there. Amongst this land was a garden planted with ‘kumo’, which means in Kanuri ‘the calabash-gourd’. When their town or ‘birni’ was built, it was called Birni Zerku Kumo, i.e. the town of the calabash-garden, ‘zerku’ meaning in Kanuri ‘a garden’. [Probably the word spelt ‘zerkou’ by Landeroin should be ‘ze̥rge̥’ = a dry watercourse, a natural place for a market-garden.—P. A. B.] By inversion of syllables ‘zerku’ became ‘kuzer’, hence Kuzer Kumo. Another derivation is suggested by Landeroin. Nachtigal speaks of a group of three villages to the north of Mao, whose chief bore the title of ‘Kumo’. Perhaps the Tubba chiefs, who bore in Bornu the title of ‘Mai’ (= ‘king’ in Kanuri), may have formerly borne that of Kumo, hence Kasr Kumo = the palace of the Kumo. [‘Kasr’ is an Arabic word for a castle or citadel, sometimes used in Hausa, vid. Robinson’s Hausa Dictionary, under the form ‘kasru’ to mean ‘a palace’.][490] The Tubbas constructed their first capital at Gambaru, but finding that it was apt to be flooded by the river during the rains and was unsuited for the operations of their cavalry, they removed a few miles south to Kasr Kumo. Gambaru became the residence of the Queen Mother and her court.

In the course of time the So king got into debt to the Tubbas and finally fled to escape his creditors. The following legend is told to explain how the Tubbas got rid of the remaining Sos. The Tubbas were accustomed to stain their hands and nails with a tincture of henna. The Sos had tried to imitate them, but they were ignorant both of henna and how to use it. The Tubbas had jealously guarded their secret, but at last they agreed to reveal it on condition that all the Sos in the country were present. Accordingly on the appointed day they killed an ox and made the credulous Sos dip their hands in its blood. Their hands were then enveloped in green leaves, as the Tubbas were accustomed to do themselves, and the leaves bound round with thongs of raw hide. These thongs were not to be removed for three days. At the end of this period the thongs had shrunk so much that it was impossible to remove them without cutting them. The Tubbas then fell upon the unfortunate Sos, only one of whom escaped. This happened in the year 1452 of our era.

The Sos mentioned above were, according to the natives, the autochthonous inhabitants of Bornu. They lived chiefly by hunting and professed no religion. History has not preserved the names of their chiefs, but legend paints them as of gigantic stature and of such strength that when a So killed an elephant, he could carry it home on his shoulder [cf. Benton, Kanuri Readings, p. 9]; their bracelets would have been too big for our thighs and their axe-heads were as big as a man’s body of the present day. But nothing in the country recalls this extraordinary strength,—no weapon, utensil or dwelling which can justify their reputation. [Since these words were written by M. Landeroin some implements have been discovered bearing on this point. During the excavations for the wall of the Maiduguri leper-camp at the end of 1911 three implements were turned up, which the Shehu at once pronounced to be So arrow and spear-heads or hoes. They are shaped like a very blunt arrow-head, and the biggest measures 14 in. by 8 in. at its greatest length and breadth, and weighs 4 lb. 12 oz. They are perhaps So hoes, and are certainly infinitely heavier than those used at the present day. They have been deposited in the Zungeru museum. No other remains were found.—P. A. B.] Another argument against the Sos being giants is that their descendants the Beddes, Ngizims, Kotokos, &c., are no taller and no stronger than individuals of other races inhabiting the country. [But according to Miss Macleod, Chiefs and Cities of Central Africa, p. 196, few Kotokos are under 6 ft., and some are as tall as 6 ft. 7 in.]

APPENDIX IV

Translated from Documents scientifiques de la Mission Tilho (1911), vol. ii, pp. 358-76.[491]

Struggle against the Fulani

Mai Ali was succeeded by his son Ahmed (Mai Amadu). During the latter’s reign, Othman dan Fodio, who had just founded a Fulani empire in the Hausa states, sent one of his lieutenants, Goni Mukhtar, to attack Bornu. Mai Amadu, having become blind, had handed over the reins of power to his son, Mai Dunama. The latter was unable to repulse Goni Mukhtar, who captured Gazerregomo (Kazer Koumo) and installed himself there. Dunama fled to Maguié, one day’s march to the east of Gazerregomo, where he met Sheikh Lamino (Mohammed El Lamin El Kanemi), a native of Kanem. Mai Dunama gave him handsome presents and said to him: ‘You are a learned and pious “mallam”, pray to God for me that He may restore me my kingdom.’ This Sheikh Lamino was the son of Sheikh Langa of the Kanembu tribe and of an Arab woman from Zouïla in the Tripolitaine. After studying, like his father, with the Koiyams of Gazerregomo, he accompanied his father on a pilgrimage to Mecca. His father died at Medina, and Sheikh Lamino returned to Kanem. In answer to Mai Dunama’s request, Lamino wrote three letters to Goni Mukhtar pointing out to him that he was waging an unjust war against Mussulmans, and suggesting that he should abandon Gazerregomo. At the same time he begged the Sultan of Bornu’s vassals, among others the chiefs of Nguru, Wacha, and Miria, to come and join him. No reply having been received to the three letters, Sheikh Lamino said to Mai Dunama: ‘Return to your capital, God will restore it to you.’ Full of confidence, the Tubba Sultan marched against Goni Mukhtar and was victorious; the Fulani chief was killed in the battle inside the town itself, which he had occupied for forty days.

Mai Dunama reinstalled himself at Gazerregomo, but a year later was attacked by the Fulani chief Mallam Ali, surnamed Zaki (the lion), and again routed. Putting his faith in the invocations of Sheikh Lamino, Dunama hastened to recall him from Kanem, gave him 100 camels, 100 oxen, 100 slaves, 100 horses, 1,000 dollars, 1,000 goats, 1,000 sheep, and 1,000 gowns, and begged him to pray to God anew that his empire might be a second time restored to him.

Sheikh Lamino and his disciples prayed continuously for seven days, at the end of which Dunama marched against his enemies. Mallam Zaki, vanquished in his turn, had to fly and took refuge at Katagum, after having been master of Gazerregomo for six months. These events happened about 1808 or 1809.

At the advice of Sheikh Lamino, Mai Dunama abandoned his capital, polluted by the Fulani, and founded Birnin Kabela, five days’ march to the south-east.[492] To Sheikh Lamino he said: ‘Your prayers are always efficacious; each time that you have invoked God in my favour, He has heard you; I wish you therefore to remain near me in case the Fulani come again to attack me.’

The Sheikh agreed, but only on condition of being allowed to settle amongst the Kanembus who lived near Ngornu, eight or nine miles to the east of Birnin Kabela. The Sultan accordingly gave him authority over all the Kanembus of the district.

Intrigues of Sheikh Lamino

The Sheikh was intriguing and ambitious. Some time afterwards, in accord with the courtiers, he had Mai Dunama deposed and imprisoned at Dikoa, according to some, at Ngornu, according to others. He was replaced by his paternal uncle, Mohammed Nguéléroma, younger brother of the preceding Sultan, Mai Amadu the Blind.

Mohammed Nguéléroma reigned for three or four years, but he soon fell out with Sheikh Lamino, who did not find him sufficiently generous towards himself. New intrigues were then started to restore Dunama, still a prisoner, to power. The Sheikh, having gained over by his presents a certain number of Nguéléroma’s courtiers, had the ex-Sultan brought before him by them, and asked him: ‘What would you give me if I had the kingdom restored to you?’ Dunama replied: ‘If you have the power restored to me, you shall have half the revenues of the kingdom.’ Satisfied with this answer, Sheikh Lamino kept Dunama in his house, and the next day asked Nguéléroma to send him the principal officers of his court.

The Sultan sent them to him at once, accompanied by his son and his son-in-law. When they arrived at the gate of Lamino’s house, the latter had them introduced one after the other, with the exception of the son and the son-in-law, into a room in which had previously been placed a divan to serve as a throne and some garments of royalty. Then Dunama entered, took his place on the divan, and repeated before the assembled functionaries the promise which he had made the evening before. ‘If Lamino has the power restored to me, he shall have the half of the revenues of the kingdom’.

Those of the courtiers who had not been made privy to the plot were violently angry, but as they were in a minority, they had to restrain themselves. Already they were afraid of the Sheikh, who, supported by the Kanembu, was powerful enough to overawe them. Lamino immediately invested Dunama with the garments of royalty, and then had the son and son-in-law of Nguéléroma introduced into the chamber. At the same time he bade the trumpets sound to announce the accession, and gave orders for the public to be admitted. All could then see Mai Dunama seated on the throne, and Sheikh Lamino presented him to them as the new sovereign of Bornu.

On hearing the trumpets sound to announce the accession of Mai Dunama, the horse-boy of Nguéléroma’s son leaped on his master’s horse and galloped with loose rein to apprise the Sultan. He found the latter occupied in reading the Koran. Nguéléroma, having learnt the news, showed no signs of disturbance, but asked the horse-boy if the weather seemed overcast. The latter replied that there were no clouds. Then the Sultan shut his book, put it in a bag which he hung round his neck, and left the town on foot by the north gate.

Second Reign of Mai Dunama

Meanwhile Sheikh Lamino and the courtiers were bringing Mai Dunama to Birnin Kabela, which they entered by the south gate. Nguéléroma, hearing the trumpets, stopped in the bush. Mai Dunama had search made for him, and he was found without difficulty. Brought before his nephew, the latter, without reproaching him for having formerly dethroned him, assigned as a residence a village called Yamia, situated to the south of Munio, and allowed him to take with him his four legitimate wives and forty concubines. Nguéléroma only accepted the four wives, and escorted by forty faithful horsemen, soon reached his new residence.

For three years Mai Dunama and Lamino governed jointly and divided the revenues of the state. But Lamino’s authority kept increasing, and the Sultan in alarm sought in secret to get rid of him. With this view he summoned to his aid the Sultan of Baghirmi, Burgu Manda, who had been formerly the vassal of Bornu, but had profited by the embarrassments occasioned by the Fulani invasion to make himself independent of his suzerain. Glad of an opportunity of proving his power to the Kanuri, he assembled an army, crossed the Shari, and marched on Birnin Kabela.

Sheikh Lamino, informed almost immediately of the Baghirmi invasion, decided to move against the enemy with all the forces of Bornu. Mai Dunama could not avoid putting himself at the head of the army without unmasking his designs, but he wrote to Burgu Manda to explain to him the reasons of his apparent hostility. The Sultan of Baghirmi immediately replied that he approved his conduct, but suggested that in future, to avoid any misunderstanding, he and his adherents should always establish their camp to the south of that of Sheikh Lamino. The Baghirmi could thus be sure of concentrating their efforts on the army of the Sheikh and of destroying it.

But the courier who carried this letter made a mistake. Instead of giving it to Mai Dunama, he took it to Sheikh Lamino, who read it without showing any disturbance, put it in his pocket and sent the man away with a present.

Then, as the Baghirmi approached, the Sheikh’s camp was struck and re-pitched some distance in advance, at Ngala; here Lamino and his Kanembu established themselves to the south of Mai Dunama’s camp and waited.

Burgu Manda soon arrived. After viewing the dispositions made by the opposing army, he thought that the Sultan of Bornu had safely received his letter and had followed his advice. Accordingly he attacked the north camp with all his forces, and after a desperate battle cut to pieces the army of his friend, Mai Dunama. Before the latter could recover from his astonishment and put a stop to the misunderstanding, he was captured and slain by the Baghirmi troops (1817).

Meanwhile, Sheikh Lamino fled to Ngornu, hastily collected his most valuable possessions and sent them off northwards, and after burning the remainder, he fled towards Yo, on the River Wobe.

When Burgu Manda perceived his terrible mistake he was furious, and hastened in pursuit of Lamino. The latter, however, had a good start and the Sultan of Baghirmi could not overtake him. Burgu Manda was soon afterwards compelled to return to his own country, and after sacking Kukawa, where the Sheikh had another house, and ravaging everything as he passed, he returned to his kingdom laden with booty.

Sultan Ibram and Sheikh Lamino reign jointly

At Birnin Kabela the nearest relatives of Mai Dunama and Nguéléroma disputed among themselves as to who should succeed the Sultan thus killed by mistake. The Sheikh, reassured by the departure of the Baghirmi army, returned to Ngornu and again became master of the situation. Ibram (Ibrahim ben Ahmed), younger brother of Mai Dunama, wishing to assure himself of his protection, said to him: ‘My brother gave you half the power and half the revenues of the kingdom; I will let you have them all, if I can obtain the title of Mai.’

Lamino immediately accepted this offer. He called for the long silver trumpets which were used to announce the accession of a Sultan, and summoned to Ngornu the chiefs of the various tribes. In front of them Ibram solemnly repeated the promise which he had just made to the Sheikh, who immediately had a seal manufactured, on which was engraved in Arabic—