As the waters increased more and more, and began to cover all the lowlands, I should have liked very much to rove about along those many backwaters which are formed by the river, in order to witness the interesting period of the rice harvest, which was going on just at this time. It was collected in small canoes, only the spikes of the upper part of the stalks emerging from the water. But new rice was not brought into the town till the beginning of January, and then only in small quantities, the sʿaa being sold for 100 shells.

December 19th.This was an important day: important to the Mohammedans as the ʿAíd e’ subúwa, and celebrated by them with prayers and séddega, or alms; and not unimportant for myself, for my relation to the town’s-people had meanwhile assumed a more serious character. Sheikho (Séko) Áhmedu had threatened, that if the inhabitants of Timbúktu did not assist in driving me out of the town, he would cut off the supply of corn. This induced the emír Kaúri to undertake a journey to the capital, in order to prevent the malicious intrigues of the kádhi Weled Fʿaamme, who was about to embark for that place, from making matters worse.

I have stated before, that, together with the caravan of the Berabísh (the plural of Berbúshi), which had arrived on the 12th with a considerable armed host, ʿAlí, the son of the old sheikh Áhmed, or Hámed, Weled ʿAbéda, had come to Timbúktu; and, seeing that I was a great friend of the Sheikh El Bakáy, he had not come to pay his compliments to the latter, but had pitched his camp outside the town, and his people manifested their hostility towards me on several occasions. But, by a most providential dispensation, on the seventeenth the chief fell suddenly sick, and in the morning of the nineteenth he died. His death made an extraordinary impression upon the people, as it was a well-known fact that it was his father who had killed the former Christian who had visited this place; and the more so, as it was generally believed that I was Major Laing’s son.

It was the more important, as the report had been generally spread that, as I have observed before, the Welád Slímán, the principal and most noble section of the Berabísh, had sworn to kill me; and the people could not but think that there was some supernatural connection between the death of this man, at this place and at this period, and the murderous deed perpetrated by his father: and, on the whole, I cannot but think that this event exercised a salutary influence upon my final safety. The followers of the chief of the Berabísh were so frightened by this tragical event that they came in great procession to the Sheikh El Bakáy, to beg his pardon for their neglect, and to obtain his blessing; nay, the old man himself, a short time afterwards, sent word, that he would in no way interfere with my departure, but wished nothing better than that I might reach home in safety. The excitement of the people on account of my stay here thus settled down a little, and the party of the Fúlbe seemed quietly to await the result produced by the answer which the Sheikh had forwarded to Hamda-Alláhi.

On the 21st December we again went in the afternoon to the tents. For the first time since my arrival in this town, I rode my own stately charger, which, having remained so many months in the stable, feeding upon the nutritive grass of the býrgu, had so completely recruited his strength that in my desperately weak state I was scarcely able to manage him. The desert presented a highly interesting spectacle. A considerable stream, formed by the river, poured its waters with great force into the valleys and depressions of this sandy region, and gave an appearance of truth to the fabulous statement[143] of thirty-six rivers flowing through this tract. After a few hours’ repose, I was able to keep up a long conversation with the Sheikh in the evening, about Paradise and the divine character of the Kurán. This time our stay at the tents afforded more opportunity than usual for interesting conversation, and bore altogether a more religious character, my protector being anxious to convince his friends and followers of the depth of the faith of the Christians; and I really lamented that circumstances did not allow me to enter so freely into the details of the creed of these people, and to make myself acquainted with all its characteristics, as I should have liked.

Part of the day the Sheikh read and recited to his pupils chapters from the hadíth of Bokhári, while his young son repeated his lesson aloud from the Kurán, and in the evening several surát, or chapters, of the holy book were beautifully chanted by the pupils, till a late hour of the night. There was nothing more charming to me than to hear these beautiful verses chanted by sonorous voices in this open desert country, round the evening fire, with nothing to disturb the sound, which softly reverberated from the slope of the sandy downs opposite. A Christian must have been a witness to such scenes in order to treat with justice the Mohammedans and their creed. Let us not forget that, but for the worship of images and the quarrels about the most absurdly superstitious notions which distracted the Christian Church during the seventh century, there would have been no possibility of the establishment of a new creed based on the principles of Monotheism, and opposed in open hostility to Christianity. Let us also take into account that the most disgusting feature attaching to the morals of Mohammedans has been introduced by the Mongolish tribes from Central Asia, and excited the most unqualified horror in the founder of the religion.

Peace and security seemed to prevail in this little encampment. In general the whole of this region to the north of the river is entirely free from beasts of prey, with the exception of jackals; but at present, together with the rising water, which had entirely changed the character of these districts, a lion had entered this desert tract, and one day killed three goats, and the following one two asses, one of which was remarkable for its great strength.

Remaining here a couple of days, on the evening of the 25th we had again a long conversation, which was very characteristic of the different state of mind of the Christian in comparison with that of the Mohammedan. While speaking of European institutions, I informed my host of the manner in which we were accustomed to insure property by sea as well as on land, including even harvests, nay, even the lives of the people. He appeared greatly astonished, and was scarcely able to believe it; and while he could not deny that it was a good “debbára,” or device, for this world, he could not but think, as a pious Moslim, that such proceedings might endanger the safety of the soul in the next. However, he was delighted to see that Christians took such care for the welfare of the family which they might leave behind; and it was an easy task to prove to him that, as to making profits in any way whatever, his co-religionists, who think any kind of usury unlawful, were in no way better than the Christians; for, although the former do not openly take usury, they manage affairs so cleverly that they demand a much higher per centage than any honest Christian would accept. I had a fair opportunity of citing, as an instance, one of those merchants resident in Timbúktu, to whom I had been recommended by Mr. Dickson, and who had consented to advance me a small loan, under such conditions that he was to receive almost triple the sum which he was to lend.

December 25th.This day was also an important epoch for the inhabitants of the place, the water having entered the wells, which are situated round the southern and south-western part of the town; and this period, which is said to occur only about every third year, obtains the same importance here as the “lélet e’ nuktah” possesses with the inhabitants of Cairo[144]; viz. the day or night on which the dyke which separates the canal from the river is cut. The whole road from Kábara was now so inundated that it was no longer passable for asses, and small boats very nearly approached the town.

When my host made his appearance on the morning of the 26th, he was not as usual clad in a black tobe, but in a red kaftán, with a white cloth bernús over it. He began speaking most cheerfully about my approaching departure, and had the camels brought before me, which now looked infinitely better than when they were last conveyed from the other bank of the river; but as I had become fully aware of his dilatory character, I did not place much reliance upon the hope which he held out to me of soon entering upon my home journey. We had heard of the messenger whom he had sent to the Awelímmiden, in order to induce the chief of that tribe to come to Timbúktu and to take me under his protection, having reached the settlements of that tribe; but I was aware that the opposite party would do all in their power to prevent the chief from approaching the town, as they were fully conscious that the Sheikh wanted to employ him and his host of warlike people, in order to subdue the Fullán and the faction opposed to his own authority.

December 27th.Feeling my head much better, and having recruited my strength with a diet of meat and milk, I began to enjoy the rehála life, and, it being a beautiful morning, I took a good walk to an eminence situated at some distance north of my tent, from whence I had a distant view of the landscape. The country presented an intermediate character between the desert and a sort of less favoured pasture ground, stretching out in an undulating surface, with a sandy soil tolerably well clad with middle-sized acacias and with thorny bushes, where the goat finds sufficient material for browsing. The streams of running water which, with their silvery threads, enlivened these bare desert tracts, now extended a considerable distance farther inland than had been the case a few days before; and the whole presented a marvellous and delightful spectacle, which, no doubt, must fill travellers from the north who reach Timbúktu at such a season with astonishment. Hence, on their return home, they spread the report of those numerous streams which are said to join the river at that remarkable place, while, on the contrary, these streams issue from the river, and after running inland for a short time, return to join the main trunk, though of course with decreased volume, owing to absorption and evaporation.

All the people of the town who did not belong to any trade or profession, together with the inhabitants of the neighbouring districts, were still busily employed with the rice harvest; and this was a serious affair for my horses, a much smaller quantity of býrgu, that is to say, of that excellent nutritious grass of the Niger, which I have had repeatedly occasion to mention, being brought into the town. Meanwhile the price of the merchandise from the north went on increasing. A piece of khám, or malti (unbleached calico), now sold for 5700 shells (at least on the 26th of January), but in the beginning of February it rose to 7200; this fluctuation in the prices constitutes the profit of the merchants, who buy their supplies on the arrival of a caravan and store it up.

The commercial activity of the town had received some further increase, owing to the arrival of another caravan from Tawát, with black Háusa manufactures, tobacco, and dates, so that I was able to lay in a good store of this latter luxury, which is not always to be got here, but which, in the cold season, is not at all to be despised. Besides receiving a handsome present of dates from my noble Tawáti friend Mohammed el ʿAísh, I bought two measures (neffek) and a half of the kind called tin-áser for 4000 shells; for the “tin-akór,” the most celebrated species of dates from Tawát, were not to be procured at this time.[145] As for tobacco, I did not care a straw about it, and in this respect I might have been on the very best terms with my fanatical friends, the Fúlbe of Hamda-Alláhi, who offer such a determined opposition to smoking upon religious principles. In a commercial respect, however, tobacco forms a more important article in the trade of Timbúktu than dates, although refined smokers here prefer the tobacco of Wádí-Nún to that of Tawát. But even these had an opportunity of gratifying their inclination at this season, for only two days after the arrival of the Tawáti caravan, a small troop of Tájakánt traders, with eighty camels, entered the town. The feud which raged between the different sections of this tribe, which, as I stated before, chiefly keeps up the commercial relations of Timbúktu with the north, on the one hand, and the war raging between the whole of this tribe and the Érgebát on the other, interrupted at this time almost entirely the peaceable intercourse between Timbúktu and the southern region of Morocco.

The arrival of these people enabled me to purchase half a weight of sugar, equal to six pounds and a quarter, with a corresponding quantity of tea (viz. half a pound), for three dollars; for, as I have said before, there had been no sugar previously in the market. Even when there is plenty, neither tea nor sugar can be bought separately. These articles must be bought together. It is remarkable that a similar custom is still prevalent in many parts of Europe, and even in this country.

The arrival of these Tájakánt procured me also the luxury of a couple of pomegranates, which had been brought by them from the Gharb, and which gave me an opportunity of expostulating with the Sheikh on the disgraceful circumstance, that such fruits as these are now only procurable from the north, while this country itself might produce them quite as well, and had in reality done so in former times. Even limes are not at present grown hereabouts, and it was only from Jenni that I had obtained some days previously a few specimens of this delicious kind of fruit, which grows in such plenty in Kanó, and which might be raised in almost any part of this region. Thus closed the year 1853, leaving me in a most unsettled position in this desert place.

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APPENDIX.

APPENDIX I.

PRESENT CONDITION OF THE PROVINCE OF ZÁNFARA.

The province of Zánfara in former times was far more extensive than at present, its ancient capital being situated half a day (hantsi) east from Sansánne ʿAísa on the road to Tóze, and this is perhaps Birni-n-Zánfara, founded by the powerful chief Babári about a century ago. At that time the province was a powerful kingdom; but at present it is in the most distracted condition, half of the places belonging to it being still under the rule of the Fúlbe, while the other half have revolted successfully, and are strictly allied with the Góberáwa.

Under the rule of the Fúlbe or Fullán, are the following places:—

Zýrmi, with three governors: one, Ábu Hámid, who has ruled (in 1853) seven, another Tarna, who has ruled fifteen years, and a third one, a younger brother of Tarna, but who has exercised power for thirty years[146]; Káuri-n-Namóda, at present governed by Mahamúdu, a younger brother of the warlike and far-famed chief Namóda, who has ruled for the last twelve years; Búnka, Bóka, Góga, Yánkaba, Dába, Banga, Birni-n-Máddera, Módiki, Moríki with Ne-ébbúsuwa, Koré with Makauru, Dunfáwa, Dúchi, Badaráwa, Katúru, Kanna, Dan Ísa, Waúnaka-n-Féllani (in order to distinguish it from another town of the same name, which is allied with the Góberáwa), Yangwoy, Kiáwa, Rúra, Waúni, Jirgába, Gabáke, Kangwa, Kadámusá, Yanbúkki, Také-adoy, Birni-n-Mágaji, Birni-n-Torówa or Márekay, with Dan Korgú, Tuddu Makángerí, Ráwiya, Bidáji, Chíbiri.

The independent places are the following:—

Ánka, residence of ʿAbdú, the rebel chief of Zánfara (Serkí-n-Zánfara); Máffara, residence of Serkí-n-Tléta; Gummi, residence of the chief Banyári; Zóma, residence of ʿAlí, and close by Gólli; Sabónbirni Dáragá, residence of Bánagá; Marádu, residence of Serkí-n-Káya; Gáumaché and Góra close by; Mátusgí, residence of Ajía; Gárbadú and Kággará, Munré, Bokúra, residence of Serkí-n-Báwa; Damrí, Sabóngarí, Dúffwa Máffará, a district, with the chief place, Rúwa-n-bóre; Dankó, Úya.

In order to arrange these places topographically, I shall first give an itinerary from Kanó to Sókoto, by way of Káuri-n-Namóda:—

 1st day. Rími-n-Gadó.

 2nd. Shá-nóno, a large walled place, having passed Yángadá.

 3rd. Kúrkejám or Kúrkejángo, first place of the province of Kátsena, having passed Sábberé.

 4th. Músáwa, a large walled town, with a market; short march.

 5th. Yá-mántemáki, with a watercourse on its east side, running south; having passed Úngwa Sámia.

 6th. Sáwi, having passed Yá-músa, Shawáre, and Jigáwa.

 7th. Ajja, a walled place of middle size.

 8th. Kiáwa, very large walled place, formerly the capital of Zánfara, at present rather thinly inhabited.

 9th. Káuri-n-Namóda, residence of Namóda (brother of Mahamúdu), with a market held every Monday and Tuesday, and a considerable watercourse on the west side, once a very large and populous place. A short day’s march south, a little west from this place, lies Riyáwa (not Ránia), and west from it Búngundú, at present said to be the largest place in Zánfara among those which belong to the faction of the Féllani; to its district or territory belong the smaller places of Alíbawá, Bidáji, Kasaráwa, Módomáwa, Fáddamáwa, Kontambáni, and the settlements of the Féllani-n-Dáwaki, and the Féllani-n-Také-adoy.

10th. Birni-n-Góga, on the east side of the same watercourse.

11th. Kúsará, a small place inhabited by Fúlbe.

12th. Gwára, large walled place, having crossed a watercourse.

13th. Bakúra, large walled place, formerly residence of ʿAtíku, the son of Hámedu, till the town was taken by the Góberáwa. To the territory of this town belong the places: Sabóngarí, Dámmerí, Sála, Dogóje.

Bakúra from Ánka one long day south, farther than Gándi from Wurnó; Bakúra from Gándi one good day south, passing by Gáumaché. The river forms a large bend west of Bakúra, and at the angle lies Týmba.

14th. Týmba, walled place on the west side of the Gúlbi-n-Bakúra, at present in the hands of the Ázena. Between Týmba and Bakúra lie the towns Birni-n-Dámbo and Birni-n-Riyáde, and hereabouts are the places Alíbawá, Bidáji, Kasaráwa, Féllani-n-Dáwaki, Féllani-n-Také-adoy, Módomáwa, Fáddamáwa, Kontambáni.

15th. Galádi or Danfa, large place, with a pond of stagnant water.

16th. A place of elephant hunters.

17th. Sókoto.

I shall now connect Bánagá, or rather Sabónbirni Dáragá, as it is more properly called, with a few other places, and shall then conclude this Appendix, reserving for Appendix III. an enumeration of the towns and villages situated along the course of the Gúlbi-n-Zóma to where it joins the Gúlbi-n-Sókoto.

From Bánagá to Ánka is one long day north, just as from Gándi to Wurnó; from Bánagá to Gúmmi three days W.N.W.

• 1st day. Adébka, Garí-n-serkí-Kiyáwa.
• 2nd. Birni-n-Týddu, on the south side of the Gúlbi-n-Zóma.
• 3rd. Gúmmi, passing by the town of Kaiwa.

From Bánagá to Kotórkoshé six moderate days’ march.

• 1st. Bíni or Béna.
• 2nd. Mutúmji.
• 3rd. Mágami.
• 4th. Samrí.
• 5th. Cháfe.
• 6th. Kotórkoshé.

N.B. Besides Bíni and Mutúmji, there are in the same quarter, the district enclosed between Bánagá, Kotú-n-kúra—Kotú-n-kúra being from Bánagá two days S.W.,—and Gwári, the small principalities of Machéri, Bána, Morébbu, and Kumbáshi, all residences of petty chiefs, dependent in some degree on the governor of Kátsena.

Between Bakúra and Zóma lie Damrí, Sabóngarí, Sála, Takáre; further on, entering the territory of Zóma, Dangarúnfa, Másu, Matsáfa, Gúsará, Bókuyum, Solli.

From Sókoto to Zóma, south, three days:—first day, Dan-chádi, the same as from Sókoto to Wurnó; then a long night’s march, reaching in the morning Birni-n-Mágaji, distance the same as that from Zékka to Búnka; from Mágaji to Zóma short march. From Gandó the distance is shorter.

Zóma lies about half way between Ánka and Gúmmi, on a river called after it, Gúlbi-n-Zóma; but I shall give all the particulars with regard to the towns lying along this valley further on in Appendix IV., as this river, which, lower down, is called Gúlbi-n-Gíndi, unites with the Gúlbi-n-Sókoto within the boundaries of Kebbi.

I here subjoin a list of the places situated along the watercourse, which lower down is called “Gúlbi-n-Sókoto,” between Sansánne-ʿAísa and Dímbisó, but at present almost all of them are destroyed and deserted: first, Tóze on the south side; Gawángasó, where the branch of Marádi and Chéberi joins the greater trunk valley; Alkaláwa (written Alkadháwa), the former capital of Góber, destroyed by the Fúlbe, Laijínge, both south; Páday, north; Tsámay, north; Tsíche, north; Bóre, south; Kakákia, north; Márennú, south; Maráfa, south; Kiráre, north; Shináka, south; Giyáwa, Dímbisó. The valley, which probably has a very winding course, must therefore approach Giyáwa a little nearer than it has been laid down on the map.

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APPENDIX II.

A FEW HISTORICAL FACTS RELATING TO GÓBER AND ZÁNFARA.

(a.) Princes of Góber.

Sóba residing in Magále, one day west from Chébiri, made war against Gurma and Barba (Bargu), beyond the river Kwára, wherein he discovered a ford.

Úba Ashé succeeded to Sóba.

Babári, King of Góber, reigned about fifty years, was introduced by the chief men of Zánfara into Birni-n-Zánfara, then a wealthy place, and the centre of an important commerce (1764), which he conquered and destroyed; whereupon he founded Alkaláwa, which then became the capital of Góber. This was the origin of the national hatred which exists between the Góberáwa and Zánfaráwa.

Dángudé, killed by the Ásbenáwa.

Báwa, with the surname Mayákí, the warrior, on account of his restless and warlike character. During the eight years of his reign he only remained forty days in Alkaláwa, waging war the whole time.

Yákoba, a younger brother of Báwa, reigned seven years, was killed by Agoréggi, the ruler of Kátsena, which place appears at that time to have reached its highest degree of power.

Búnu reigned seven years, died in Alkaláwa.

Yúnfa reigned forty-four years.

Dáne or Dan Yúnfa reigned six years, made war against ʿOthmán the Reformer, son of Fódiye, when he was killed by Bello, son of ʿOthmán at the taking of Alkaláwa.

Sálehu dan Babáliwá resided in Mázum, reigned two years, till killed by Bello.

Gómki, seven years, slain by Bello.

ʿAlí, eighteen years, according to others twelve, slain by the Fúlbe, together with Ráuda serkí-n-Kátsena.

Jibbo Táwuba reigned seven years, according to others three years, residing in Marádi.

Báchiri seven months.

The present King of Góber, generally known under the name of Mayáki, the warrior, on account of his martial disposition, son of Yákoba, has ruled since 1836.

(b.) A few data with reference to the ruling families in Sókoto and Gandó.

Bello built Sókoto, while ʿOthmán was residing in Gandó; from hence the latter went to Sifáwa, or Shifáwa, thence to Sókoto, where he resided ten years more.

Rulers of Sókoto.

ʿOthmán died 3 Jumád II. 1817 (A.H. 1233), aged sixty-four years, having resided thirteen years in Gandó and Sifáwa, and ten in Sókoto.

Bello, twenty-one years, died 25 Rejeb, 1837 (A.H. 1253), aged fifty-eight years.

ʿAtíku, another son of ʿOthmán, succeeded him, reigned five years three months, died in the beginning of 1843.

ʿAlíyu, son of Bello, had reigned ten (lunar) years four months in April, 1853.

Rulers of Gandó.

Abd Alláhi died 1827, Wednesday, A.H. 20 Moharrem, 1245.

Mohammed Wáni died 1836, A.H. 4 Ramadhán, 1250.

Khalílu was, A.D. 1853, in the eighteenth year of his reign.

Children of Fódiye son of Mohammed.

ʿAlí, father of Módibo ʿAlí,	⎫ ⎪ ⎬ ⎪ ⎭	all born of one mother.
Sheikh ʿOthmán,
ʿAbd-Alláhi,
Hotíhun Máunuma,
Enhatákko, a daughter,

Mameñáro,	⎫ ⎪ ⎬ ⎪ ⎭	born of different mothers.
Elfá ʿOmáro,
Mamma Júma, still alive,
Bakódda,

Children of ʿOthmán dan Fódiye.

Mohammed Bisáda.

Sambo Wulíy.

Bello.

ʿAtíku.

Mohammed Bokhári, a very learned man died 1840, A.H. the 23 Háj, 1255, aged fifty-five years three months.

Hassan, father of Khalílu dan Hassan.

Mohammed Hájo.

ʿAbd el Kádiri.

Hámed el Rufáy,	⎱ ⎰	alive still, the former residing in Tózo.
ʿIsa,

ʿAlí Jédi, the father of Ábú ’l Hassan, serkí-n-yáki; Moéji, an influential chief of the tribe of the Wolóbe; and the serkí-n-Syllebáwa, were the three principal advisers of ʿOthmán dan Fódiye, and were the persons who placed his successor, Bello, upon the throne.

(c.) Fúlbe Tribes.

Divisions of the Féllani-n-Sókoto.

Torunkáwa, Toróde, or Tórobe.

Torunkáwa Sabúni, thus called, because, when as yet nothing but mʿallemín, or learned men, they prepared much soap in order to keep their dress of the purest white.

Wolárbe, in Kebbi.

Féllani-n-Konne.

Úda, herdsmen.

Kasaráwa, in Zóma.

ʿAlebáwa, in Zýrmi.

ʿAláwa, in Kámmané.

Bidazáwa, in Dánkogí.

Féllani-n-danéji, in Kátsena.

Féllani-n-Delláji, in Kátsena.

Féllani-n-Bebéji.

Féllani-n-Yandótu.

Gezáwa.

Gátari, Féllani-n-Rúma.

Féllani-n-Takabáwa.

Jaúbe, dengi-n-ʿOthmán (the family of ʿOthmán).

Féllani-n-Ádar.

Mansúbin Mohammedáni.

Bálerankoyen.

Ránerankoyen.

Baréngankoyen, dengi-n-ʿAbd el Kádiri.

Tamankoye.

Kugga.

Tánagamáwa.

Sunsunkoyen.

Kofayenkoyen.

Hirlábe.

Chiláwa.

Alínkoyen.

Alkámunkoyen.

Gúmborankoyen.

Bórotankoyen.

Sékke.

Mábberankoyen.

Sísankoyen.

Wewébe.

Bororoye.

Gurgábe.

The Governors of Ádar.

To the N.E. of Sókoto lies the province of Ádar, with the chief market-place Konni, ruled by four different chiefs or sáraki:—

Serkí-n-Ádar Hámidu, belonging to the Tauzamáwa, in Ázaw, a place four days north from Wurno, fortified with a keffi or stockade.

Serkí-n-Ádar Mʿallem, likewise of the Tauzamáwa, in Illéle, five days from Wurno, with keffi; one day from Ázaw.

Serkí-n-Ádar Yákoba, also Tauzamáwa, in Táwa, six days from Wurno, one from Illéle.

Serkí-n-Ádar Sheríf, in Tsambo, four days from Wurno, one S.W. from Ázaw.

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APPENDIX III.

Gímmul Sékho ʿOthmáno.	Song of Sheikh ʿOthmán.
Alláho lámido dum essaláto burdo fukka:	God, the Lord, he excels all in superiority:
Domáda yá Áhmedu jenído lesde fukka.	He is greater than you, Áhmed (Mohammed); His light illumines the whole earth.
Alláho gettaini omóje omojínde neïmmo fukka.	I praise the Lord God, who sent his blessing [mercy?].
Neloimo Áhmedu hinne kúbdo takélle fukka.	He sent Áhmed to all his creatures.
Annóro makko yokám wóni ásseli tákeli fukka:	His light shines over all his creatures:
Annóro hakkíllo non annóro gíde fukka:	the light of intelligence, as well as that of sight, all-comprising;
Annóro Imáni Mumeníye toháute fukka;	the splendour of the Imám of the Faithful reaches everywhere;
Annóro yímbe Wiláya ka ánnaba kó fukka:	all the splendour of the Weli [holy men] and of the prophets:
Nange he lë́uru he móbgel jenatódi fukka,	and when sun and moon unite all that is splendid,
Fandáki ússuru jellimmádo fukka.	their light does not reach His resplendence.
Alláho búrnerí Íbrahíma tákele fukka.	God blessed Abraham among the whole of his creatures.
Bolídel wolwíde Músa der togéfe fukka.	Moses obtained eloquence among mankind.
Ahókki Ísa bosémbido roibo róho fukka.	To Jesus was given strength and spirit.
Amóbda mágiki bóluki non boyíde fukka.	Thou hast obtained a sight of Him (of God); thou hast obtained eloquence and authority.
Alláho kamsódi Ádamu der togéfe fukka.	God has distinguished Adam among all mankind.
Nan súbtedí Núhu Íbrahíma woddu fukka;	Thus Noah and Abraham were distinguished in all their dealings;
Kuréshe Háshimo der baléje makko fukka.	Kurésh and Háshem in their dwellings.
Wolláhe ansúbtida hesobbábe Alla fukka.	By God thou hast been distinguished over all God’s creatures.
Toggéfo Alla bedó bébelés hekalfiníma:	All the creatures of God, in heaven and on earth, bless thee:
Toggéfo Alla bedó bébelés hetammihíma:	all the creatures of God, in heaven and on earth, praise thee:
Toggéfo Alla bedó bébelés bebé chappeníma:	all the creatures of God, in heaven and on earth, salute thee:
Toggéfo Alla bedó bébelés hedótaníma:	all the creatures of God, in heaven and on earth, do homage to thee:
Kaunay halfeníma awesíle tákele fukka:	all that is blessed in creation is blessed through thee.
Subábe der takélle fú ídemá gamídemá bechúbba:	all those who have been distinguished among the creatures, have been distinguished on thy account:
Libábe der takélle fú gam gaingumá belíba.	all that has been created, has been created through thy grace.
Ajéjiam ojúdiam gardoimi dótoma nonémbo:	On account of thy blessing have I come to thee:
Gam nómbo hajá mererrétadúm tomá.	for such a purpose have I addressed thee.
Gam derje mábe [mada?] deǘm turoye dwaíjima.	May God hear my prayer through thy grace.

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APPENDIX IV.

PARTITION OF KEBBI.

KEBBI, ACCORDING TO ITS PARTITION BETWEEN THE EMPIRE OF SÓKOTO AND THAT OF GANDO.

Garúrua-n-Kebbi, rába-n-ʿAlíyu.
That portion of Kebbi which belongs to ʿAlíyu.

Jekáwadú, Tózo (the residence of Rufáy, a younger brother of Bello), Dánkala, Siláme, Gandí, Koido, Kalámmi, Birni-n-Gungu, Bubúche, Aúgi[147], Tiggi, Lelába, Fadisúnko, Méra, all along the gulbi-n-Sókoto, Dundáy, B. Gómashé, Sébera (close by the latter), Punári, Dangádi, B. Gamínda, Bakále, B. Rúwa, Bínji, Gammagamma, Lokkëáwa or Lukuyáwa, Bodínga, B. Magebéshi, Jarédi, B. Dandi, Danchádi, Wabábi, Bádo, Fóro, Sirgi, Asáre, Gangam, B. Buldi, Shagári, Gadaráre, Bulonáki, Kajíji, Jábo, Yábo (two towns of the name), Sañína, Kalángu, Saláhu, Mandéra, Baiwa, Dankal or Dánkala, Gudáli, Dukké, Bangáwa, Gudúm, Réré, Tiggi, Bágura on the N. shore of gulbi-n-Kebbi, Nátsini, Kalílladán, Deména (near Aúgi), Túwo-n-sóro (W. near Aúgi), Bangáwa, Kaláng (W. of Sañína), Matánkarí, Illéla, Gajáre, Dútsi-n-Kúra, Gankay (E. from Aúgi), B.-n-Chéra, B. Yaréndi, Sassagíre, Bónkarí, Díddibá, Gannajáë, Arába, Daráye, Túmmuní (E. of Aúgi), two towns of the name of Físsena, one of them inhabited by Syllebáwa, Gallujíul garí-n-Syllebáwa, Gínnega, Baúje G. Syllebáwa, Óri, Báäró, Kubódo, Laini, Gerterána (E. of Dánkala), Tuddú-Mankéri, Denke (Syllebáwa,) Girábshi, Kalambéna (W. of Sókoto), B. Gésseré (Syllebáwa), Hausáwa, Díngadí (Syllebáwa), Badáwa, Gúmbi, Arkílla, B. Wásaké (Toronkáwa), Danajíwa, B. Séfe, Akátukú, Rékiná, Shúni, Damba, Ríyo Sínsirgá, Bagaráwa, Báregay, Sangaláwa (Syllebáwa), Basoyí (or Bajoyí), Bámgi, B.-n-Bodáye, B. Wagérro, Dange, Rúdu, Sabadáwa, Sesséda, Gájará, Gántamó, Lámbo, Dangéda, Sárufé, Kutútturú, B.-n-Gínnegá, Sifáwa, Jarédi, Gingáwa, Kimba, Chilgóri, Alkalíji, Ádiga, Dandángel, B.-n-Musúro, Dagáwa, Rumde-maunde (the great slave hamlet), Faká, Dóno, Búlbulí, Woäké (baki-n-dáji: on the border of the wilderness), Zanzómo, B.-n-Sárahó, Danehádi, B.-n-Fóro (between Sókoto and Zóma: mountainous), B.-n-Gírgirí, Gájerá, Dángoré, Bádo, B.-n-Fakku (on the rock), B. Pangalalla, B. Móza, Yakurútu (all W. from Sókoto), Gudáli, Labáni, Gédembé, Girébshi, Baidi, Gáwazé (garí-n-Bonkáno), B.-n-Mamman Gabdú (W. of Gajúre), Löagóbi, Máchisí (garí-n-Róba), Innáme, Ajóge, B.-n-Gungúnge, Kámbamá, Gertarána, Suráme, Léka, B.-n-Fílfilé, B.-n-Kókilo (now deserted), Lokóko.

I here enumerate the towns and villages along the gulbi-n-Zóma, although only part of them belong to Kebbi. This is a branch which joins the gulbi-n-Sókoto at the town of Gindí, about eight miles S.E. from and opposite Bunza, and is equal to it in the quantity of water, although the whole valley (or fáddama) is said not to be of the same width. Commencing from Bámaga you pass on the S. side of the river the town of Zóma, which has given its name to the river, and is situated half-way between Ánka and Gummi, and three good days S. from Sókoto—starting from Sókoto you reach Danchádi, at the same distance as Wurno; thence to Mágaji, a long night’s march the same distance as from Zekka to Bunka; from here Zóma, the same distance as Rába from Wurno; then you pass Dan Garúnfa, Jáka, Birni-n-Féllelé, B. Kaiwa (on the S. side of the river), B. Tuddú (still in the territory of Zóma), B. Kágalí; B. Gummi (S.W. from the river, with a small territory of its own), Gelénge, B. Gússurá (in the territory of Gummi), B. Adábka, B. Gairi, Girkau (the first town of Kebbi), Zabga, Dánganám, Birni-n-Kebbe (different from Kebbi). Along the N. side of the river,—again beginning with B. Zóma: Takáre, Sabónbirni, B. Mágaji, B. Gazúrra (where ʿAtíku the predecessor of ʿAlíyu made a foray), Búkkuru, B. Solli, B. Fanda, B. Kunda (belonging to the territory of Gummi) B. Falamgúngu (N. of Gairi); from hence Gindí W. at a short distance. It is impossible to lay down the river from these data with accuracy. Probably not all the towns have been given in their natural order. According to other information, between Ánka and Takáre, which lie on the N. bank, there are Birni-n-Tuddú káramí and Bunkádo, and between Takáre and Gazúrra, Dan garúnfa and B. Mázu.

At Birni-n-Zondu, 25 m. from Gindí the máyo-rannéo, or dhannéo (a very general name, also to be recognised in Clapperton’s Maiyarro), or fári-n-rúwa, joins the gulbi-n-Sókoto, and is said to be larger than the G. Zóma.

Garúrua-n-Kebbi, rába-n-Khalílu.
Towns of Kebbi belonging to Khalílu, as far as they are inhabited by Hausáwa and Fúlbe (or Féllani).

The chief places besides Argúngu, the residence of the rebel chief, and the centre of the pagan worship with the holy tree (a tamarind-tree) called “tunka,” are Gando, Birni-n-Kebbi, Támbawel[148], and Jéga[149]; the following list observes a certain topographical order. The direction (W.S.) refers to Gando.

Madádi, Kóchi, Fágha, Mágaji-n-káda, Kaúri-n-ladán, K. Mammañédi, Mangádi, Géfuru, Margay, Ráfi-n-bauna, Kangíwa, B. Báme, Dodá-n-gússuma, Masáma, Kósgará, B. Bagári, Gumbaye (E. of Gando), Yelóngu, B. Mágu, B. Kóldi (W.), Lígi (W.); Góra-n-Daháwa (S.), Góra-n-Kúttudú, B. Lalle, Gurzaw, Shímferí, B. Másu, Bágidá, Ráfi-n-dorówa (all of them S.); Gerge, Razáy, Chimbílka (between Alíru and Jéga), Gumbi-n-dári (between Alíru and Alélu), Málissa, Dancha (close to it Dógo-n-dáji), Mamangóma (all of them S. between Gondu and Gindí); Kóriyá, Marúda, Kosári, Babanídi (E.), Lokerénga, Rúgga-n-dáwa, Rumbúki, B. Ráwa, Kalambaina sófwa (between Gondu and Támbawel, at present deserted), Kalambaina sábwa; Yóle (W., to the E. of Kámbasa), B. Yámamá (W. of Gondu, close to Kalgo), Kamba garí-n-ʿAbd e’ Salámi, Sambáwa, Bákayá (close to Mádochi on the river Gindí, E. of Birni-n-Gindí), Letséda (near Gondu), Sobáki (between Gondu and Argúngu), Ambúrsa (between Argúngu and Zóro), Dútsiel (E. of Gondu), Dálijam (N.), Dináu (N. on the fáddama-n-Argúngu, Ujáriyó (E. of Ambúrsa, between this and Argúngu), B. Kósoró (between Argúngu and Zóro), Zóro or Jéggara (W. of Gondu), Kallíul-ladán (E. of Gulma), Gulma (on the gulbi-n-Kebbi), Kallíul Mamma Yídi, Birni-n-Gatágo, B. Mádara (close to Gulma), Sówa (N. of Gondu), Zazagáwa, Kókosé (on the border of the territory of ʿAlíyu and Khalílu, and commanding the ford between Gulma and Argúngu—therefore called “serkí-n-rúa”), Ádamangutta (W. of Sówa), B. Bunga, B. Mornánga (where natron is gathered), Súru (E. of Bunza, on the gulbi, with a very white kind of salt); B. Geggi, B. Kúka, Tilli, Zogírma, Gotómo, Aluwása, Félindé, Lígi (two towns of the name), Kámbasa, Ambúrsa, B. Tári, Gúlumbé, B. Lága, Kardi, Zóro, Hammáhi, Dógo-n-dáji, Randáli, Fulmungáni, Kermi, Gíwa-tazó, Maizumma, Kéra, B. Gindí, Kimba, Alélu, Jadádi, Kalgo, Maddochí, Rómo, Dammádi, B. Kaya, Bargá, Úmbutú, Girkau, Zabga (close to the frontier of Zóma); back from Kebbi, Kóla, Júggurú, Díggi, Mutubári, Bangánna, Samáu, Maidehíni, Gáradi, Rába, Sabó-n-birni, Basáura, Matánkarí (all these on the fáddama-n-Kebbi).

Sections of the Féllani-n-Kebbi:

Njábtangkoyen, Jógadánkoyen, Magájiankoyen, Beyínkoyen, Terébbe, Jarángankoyen, Kálinkoyen, Díkankoyen (the first tribe of the Fúlbe who immigrated into Kebbi), Módibankoyen, Gúndarunkoyen, Tárasankoyen, Kámakankoyen (regarded as the most warlike among these tribes), Gúmborunkoyen, Dégelankoyen, Tafárankoyen (from Tafára near Gandi), Tammankoyen, Jennankoyen.