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Travels and discoveries in North and Central Africa, Vol. 5 (of 5)

Chapter 72: APPENDIX IV.
By Heinrich Barth
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About This Book

A richly detailed travel journal records an extended expedition through regions of the Niger and surrounding Sahel, combining day-by-day diary entries with thematic chapters on geography, commerce, and society. It describes an unusual rise of the river, market life at a great riverside emporium where most goods are imported and limited local manufacture—notably leatherwork—persists, caravan routes from northern oases, and the circulation of gold and salt. The narrative also documents political unrest, military encampments, religious disputes, and everyday material culture, offering ethnographic observations on trade networks, craft production, and the rhythms of urban and camp life.

[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.

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

[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.

[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.

[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.

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

[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.

[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.

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?)