Ikáyetan, he passed. Compare ikka, 52., and yukaine, 147.

Awak, Latin “utrum?” Mer, “an.”

Imendagh, he lodged? See 58.

Yehōn, he encamps? moved his camp? (Ehe, ehan, a tent.) Ijóënit and ahónenit seem two verbs of same tense? enit, marks 3rd pl. fem.

Adedekken = adedeghghen? See 58.

El-ishaf. If el is here the Arabic article, shāf ought to be imported Arabic. Golius has zāf, explicuit alas ac caudam; which easily becomes natavit. Ke tezay = tezayt, it seems. In 89., ezay = esan, he understood.

Kab., zullel, to pirouette. In Shilha, adilalan, teaching, is from Arab. dell, a different root.

Tágedagh (also), I fly; iggeḍ, he flew; see 47. Egedārit and agédĕregh are from another verb, igeḍer, or even iḍer, if ag here marks tense. Ider, he came down, as in Kab. iṭer.

Ateras = Ader-as?

Atukkēk, a ditch.

Iwwen, Ghad., he went up; and Kab., thasawint, an eminence. Auen here = iwwen.

Das? some preposition.

Aṭarak, drop; isaṭarak, he threw down, let drop; yet isĕtrek neuter verb.

Irsellad, he struck the foot against.

Agégh taṭuf, I have made a catching.

Aḍar-n-arēl, foot of the right.

Asĕhak = azĕghak = aghĕzak by transposition; a song, or singing? Also anaya, a song. In nek eganan we must see the participle iganan, canens; but eganan is canunt: for eghannan? the root is Arabic, ghann.

Tarezēk, tarezzek = taghezēk.

Irhánne = irhan, they love; see 33.

Lan, there were? = ellan.

Adigereshen implies igeresh, he recited? Compare gher; and ghered, warble, as Arabic.

Yedez, he laughed (B. M.’s Temght).

Tadīz, tádazit, laughter.

Lebāset must be feminine for lebāsent, from ilabāsen, bad.

Tegēt for tegent, fem., from egen, much. But, in 39, tegēt, thou hast done.

Wége also seems to be a root (compare Arab. wejeh,—qu. spectabilis est) for decuit. Hence fem. tauége; and war inîtúegi, it cannot be, (it will not do).

Gher (here as in Kab.), is to call, to cry, to read; uniting Hebrew ḳara, call, and Arabic ḳara, read. The ḳ is often found for gh; Hodgson says, wrongly.

Ihāl, he weeps; compare Heb. and Ar. hallel, and Engl. wail. In Delaporte’s Shilha, allan, weeping, isillan, causing to weep; h omitted.

In Kab. sūsim, be silent. Compare Arab. ṣamat, siluit; ṣamm, obturavit, os repressit.

Anesgum, or rather anezgum, seems to mean sorrow (as in Kab.); but for the verb nothing nearer appears than Arab. hazan, of which I have thought it an inverted corruption. Nek ezenesjūmo, for nek es enezgūm-o, I (am) in my sorrow?

Igrau-ent, see 60.

Suli, in Kab., lift up, cause to rise.

Ulhi, heart (Kab. uli), Arab. ḳalb, Heb. lib, display the same elements, though in disguise.

Ellewegh, I am merry. Elsewhere, illewen, they were merry. Teslauit, lætificasti. Olewet, happy; olúa, fem. tolúa, wide, spacious; qu. laxus, lagus, liber. Also frequentative, lüelüe, it was let go? See 97.

Teḥānit would recall Heb. and Arab. ḥann.

Eger, ger, perhaps for egegh, I make.

Aden-ahi, spread over me?

Etkār, atkar, should be etkakh, or rather etkaḥ, atkaḥ, but the Tawárek cannot sound ḥ. It is Kab. echchaḥ, Arab. ajjaḥ. But etkar means “full;” Kab. echchur. See 103.

Tejés = tegesh, enters?

Tesĕmegh, tezĕmegh. Root, ezem (deficiency, Kab.?). Izem, he slighted; itezem, he slights. D edēs in-, at side of?

Termāga: but terimmek, anxiety (with k), and termādet (with d). In Kab. ergīgi, tremble.

Esiddakik (-kigh? -ghigh?). From sideris (sideghis?), “secretly,” we might lay down sidegh, as the root. But ised eghaf ĕnis, “he hides his head,” gives us simply ised, he hides, and esiddakik, I hide thee.

Idemin, perhaps, is dual, Two cheeks; Barth has idémăwen (139.) for faces, pl.: root udem, cheek, face, Kab.

Ehewet = egeweṭ, of 52. “shun.”

Niet? [In Delaporte’s Shilha the word means “even,” même.]

Ikōl, he cares. Compare the Hausa verb kula, to care, in the Rev. Mr. Schön’s vocabulary, and ekull in 104.

Iktha, cogitavit, seems to be the Kab. root. Hence imekthi, secum reputavit; and here, isimmikti, the causative.

Imarau-eni, my friends? my sorrows? Elsewhere immerauen, mutual weeping: root, ru, sobbing, Kab. But imidaueni, my friends (Prod. Son); imīdi, a friend.

Esimmesúyakagh, suggests a root, suyak or uyak; but esimmesúyaghak (I remember thee) a root suya. Both are strange to me.

Itu, he forgot, Kab.

Ilmed (Arab. and Heb.), he learned; isilmed, he taught; here, he learned.

Esilmadărak has a syllable too much; read esilmadagh. Then, akisūl or isūl means custom?

Almeddak = Almeddagh, (ut) discam.

Ishuar is for Kab. izwar, he began. So teshuar torau, incipit pariat = parturīt.

Tesēs en taba; én is the prep. “of?”

Egerah, understand thou? So agrūhet, science. It seems to be a pure native root, as isen, he knew.

Meggerīt is explained by Barth as me gerīt = me gherit; or, rather, me teghrit, what thou hast called out. Meggered (meghered) is a harangue. See 29.

Da, not certain Temáshight, as Imóshaghe, for Kab. Temazight, Imózagh.

Assokel; see 25.

Itar, petiit. In Kab. I know only the causative isuthar, petiit, which is common. De Slane, in a Berber (Shilha?) poem has idder and iter; viz. iwellik iddernin, toi que l’on implore (τοῖς σε λισσομένοις?); and win itran, he who wishes (ὁ ζμτῶν).

Ikfas is corrupt Arabic. Ḥafiẓ, حفظ.

Eṭafagh, I have caught or held fast, often has w, as though waṭaf were the root. It is Arab. حطف, whether native or imported. Common in Kab. See another etaf in 208.

Agīnek, teach thou?

Ilar, he informed? Ilagh? compare Ar. lagha, locutus fuit.

Ezay, peritus fuit; as appears by comparing this with 68. Esan is isan, scivit, as in 86. The verb should be plural here? Egerek = eghĕregh; and the vowel of the penultimate distinguishes the past tense from gharagh, present tense.

Tesymdet belongs to an important root, imĕda, it is finished (36.); imḍa in Delaporte’s Shilha. Barth has ejumádade, (the nights) are passed. Causative, isimda, he ended. Also imende [= imemḍe?], (our food) is finished, gone. See further under 103.

Kalā, une fois; Kab. thekkilt; Shilha, wal.

Iktefa, seems to be the Arabic 8th form, from kefa, and not to be connected with ikfa, he gave, unless this is itself only a corruption of the Arabic verb.

Sewad [sewaṭ] seems to me the causative of iwaṭ, a root common in Kab. Thus iwaṭ accessit; isewaṭ, addidit.

Andurren, a little, combined with madruīn, small, gives a root dru. In Kab., edrus, a little. The s must once have been a pronoun: edrus, a little of it. See also endurret, in 96., for young.

In Kab, awīd, bring to me hither; yūwi, he brought, led.[91] Auyohi must be formed of auwi, bring; āhi, to me. In 96., awe (= yūwi) duxit, for married.

Oyagh is a different verb, imperative.

Eyyi, let, leave; in Kab., ejji.

Néllil, freed, from alīl, free. A root of very like sound is in 105., and another in 50. Izimiz; see in 81, izem, he dishonoured.

Hannīs, wife, and halis, man, are peculiar to Temght. [Qu. halis, a “fellow;” hannis, “his mate?”]

Taliad, lass; iliad, lad, are very like Arab. welad, son, which in Temght also appears as abarad.

Sellueluer? But see 79.

There are four roots in Kab. with the radicals ks: (1.) Ekkes, aufer, exue; ikkes, exuit. (2.) Eks, pasce (pecus); iksa, pavit; ikes, pascit. (3.) Ikes, pupugit, momordit (serpens). (4.) Eksu, plica; iksa, plicuit; ikessu, plicat. To the 3rd I refer Delaporte’s confregit arbores ventus. I have tried to resolve (2.) and (3.) into vulsit, carpsit. See also iks in 167.; ekos, 213.

Atkal at first seems to be the Arabic thaqal; but Ben Músa spells it with simple k, not ḳ. Yet atkēl, government.

In Ghad. jejāq means laden. We have here a root gag, gak or gagh, meaning to heap or load; frequentative, jejegh. Otāgergh is present tense (for otāgeghagh?), and etajejjegh apparently the frequentative.

Etakōzagh might seem to mean, “I come down,” but it is here causative: as ezózebagh for esózebagh, because (I suppose) s becomes z through the proximity of the other z. The roots kōz, gōz, zob are named in 62.

Fel (upon) is used both of taking down and putting up.

Ekeralagh? ekeral, gird? In 160. ireled, he girded, which perhaps should be igheled.

Sewar, put on; and et-awaragh, I collect (102.), seem to be akin. But see owar, in 113.

Isōka, he sends, is possibly the causative of ika, he passed; fem. tōka.

War esekenaghak. Here, as in 105., the power of war to attract the accus. pron. is neglected. Elsewhere, as in 106., 129, we have the Kabáíl or normal order.

Imōkas is the only instance I have observed of s and r interchanging. In Brosselard we read imugger and imigger, convēnit. In Delaporte the g becomes ḳ. There is also in Kabáíl imger, he reaped, and imger, it was thrown; passive, from ger.

Elsewhere, asímande, with a torn dress; témminde (the tribe) is extirpated: ezzud ímmende, our provisions are gone. These three suggest that tearing and rending are the essence of a root ímende. But as this word means (the food) is finished, (see 91.), possibly all belong to the root imĕda, 36.

Ager-as; either “throw salute,” from ger, or “cry out salute,” from gher; aghĕras. See 101.

Ekull, cherish thou? See ekōl in 82. Different are ikel (?), he marched, iggel, he turned aside, igla, he broiled: roots liable to confusion. Also kūlet in 65.

Odēgh, I fall? nōdagh, we fall (71.), war tidu, lest thou fall; if to be so written denote a root. Idu (compare dau, under.) But if tidu is untrustworthy, adar, or rather aṭar, is the root; in Kab. to go down.

Faden (ifaden?) pl. of afōd, knee?

Aha-sen. Aha = Aga of 39?

Imōler (imōlegh), he kisses?

Elkem in Kab. “arrive.” Qu. may ilkem, “pertinuit,” explain the double use?

Serhu, victory, primacy. Yūgar (Shilha and Kab.) “it exceeds,” and so once (I think) in Barth. Thus ugaraghak serhu may seem to mean “supero tibi præstantiam.”

Irhēt. Barth suspects it should be “war irhēt,” loves not. Final t is then useless. May not t be radical, and irhat mean dejecit, excussit?

Amanōkal, chief. Tinmokolen, they invest their chief, 125. Atkēl, government (spelt تكل by Ben Músa). These words, with the term “kél,” seem peculiar to Temáshight.

Idĕhel, he helped?

Isimghar (he made great), as in Kab. is from the root meḳḳur, great; the k becoming gh in the causative, as in some other verbs.

Geh, “testify thou,” shows the root of the Kab. inige(h), a witness; in Shilha also engi.

Tináhărēn is explained by Barth as “protection” and also “goodness.” Combine it with ehĕri, wealth, and perhaps with Arab. kheir, good, since khĭr is common in Kab.

Irna (Kab.), superavit, irnu, superfuit; two verbs which are hard to keep separate. (Irna in Venture is, il triomphe.) Here we have active and passive, irnēgh, superari, etiwarnagh, superatus sum. See the preliminary remarks.

Inekshe, strictly, I think, “is eaten;” a sort of Niphal passive, from ekshe.