it seems, on a creek of the lake.
2nd. A village inhabited by Tebu, under the authority of Kashélla
Bacha, with a market of some importance, where a great many dates are
sold.
3rd. Reach Mʿawó at sunset, after having passed the heat in an open
valley-plain with date-trees.
5th. Vuli, or Fúli. From here another route leads to Mʿawó.
6th. Kúnunú.
7th. Kánaná.
8th. Forrom, a place on _terra firma_, not to be confounded with the
island of the same name.
9th. Ngíllewá.
10th. Medí.
11th. Tághghel.
I will here only just mention that Tághghel cannot be identical with
Denham’s Tangalia, because the latter was situate about one day’s
journey south (see Denham, vol. i. p. 265.[69]), or rather S.W. from the
Bahr el Ghazál, and Tághghel lies a day and a half to the north of it.
III.—THE BAHR EL GHAZÁL, CALLED “BURRUM” BY THE KÁNEMBÚ, AND “FÉDE” BY
THE TEBU GURʿAÁN.
All the accounts which I received with regard to this much talked-of
valley, which it had been our ardent desire to visit, agreed in the very
remarkable statement, that its inclination was not from the desert
towards the lake, but from the lake towards the desert. All my
informants stated that it is now dry, but that less than a hundred years
ago it formed the bed of a river or channel opening a communication by
water between the Tsád and Búrgu. Indeed some people asserted that there
was still living a very old man who, in his early youth, had made this
journey by water. The spot where this very large wádí, now dry and
densely clothed with trees, joins the Tsád, is near the south side of a
place called ʿAlimarí, distant one day and a half from Tághghel, in a
southerly direction. Start from Tághghel, sleep at Kirchímma, before
noon arrive at ʿAlimarí. But at present this connection between the lake
and the valley is said to be blocked up by sandhills near a spot called
Súggera, or Mezrák, by the Arabs, which prevents the water of the lake,
even in its highest state, from entering into the Burrum. However, more
inward, another basin is here formed, which is occasionally called
Hédebá.
FROM ʿALIMARÍ TO MOÍTÓ.
1st day. Kedáda, a large place, entirely inhabited by runaway slaves,
who have asserted their liberty.
2nd. Kédigi, inhabited by La Sálʿa, or el Asʿale’ Arabs.
3rd. Moíto (see Appendix VIII.)
ʿALIMARÍ TO KÁRNAK LÓGONE, TWO AND A HALF DAYS.
Though a few of my informants were of opinion that there was a branch-
wádí uniting the Bahr el Ghazál with Lake Fittrí, nevertheless most of
them stated uniformly that they have no connection whatever, but that
several independent valleys intervene between them. This statement is
borne out by many circumstances.
The direction of the Burrum, for a considerable part of its course, is
given by the route from Mʿawó to Yʿawó, the capital of the province
Fittrí (according to my informants, due east).
1st day (short). Kálkalá, different from the place Kulákulá mentioned
above.
2nd. Gújer. Pass here the heat; start again in the afternoon; sleep on
the road. This whole district appears to have the general appellation of
Sagóre, which I think cannot be different from Yagóre, the name of the
country in which Mondó is situated.
3rd. Toróro, a well in the Burrum; before the kaila. A man on horseback
is said to go in one day from Mʿawó to the wádí. Pass here the heat;
start again at dhohor, and encamp at sunset, still in the wádí.
4th. Encamp at the beginning of the heat, still in the same wádí.
5th. In another (?) wádí.
6th. Shégeráye, a well with much water (and, according to other
informants, in the Burrum).
7th. Hájiját.
8th. Encamp between the rocks in Wádí Fáli.
9th. Fittrí.
ITINERARY FROM YʿAWÓ TO MʿAWÓ, ACCORDING TO THE BULÁLA IBRAHÍM.
1st day. Fáli, a rocky valley belonging to Bagírmi.
2nd. Aúni, a hamlet inhabited by Bagírmi people.
3rd. Búkko.
4th. Shégeráye, a valley inhabited by Tebu Gurʿaán.
5th. Bahr el Ghazál.
6th. Kedáda, a place inhabited by Týnjur. It is a question of some
importance whether this Kedáda be identical with the Kedáda mentioned
above.
7th. Mondó, a considerable place in the district Yagóre, and therefore
sometimes called Mondó Yagóre, inhabited by Týnjur (about this curious
race of people I shall have occasion to say more in another place),
Wádáy people, and Arabs. In the same district of Yagóre lies also the
place Bugárma, governed by the chief Kedl Adúmmo. Mondó is mentioned by
Denham repeatedly under the form Mendoo or Kanem Mendoo, and was
computed by him to be distant about ten hours’ ride from his station in
the camp of the Dúggana.[70] Mondó is the residence of a governor
formerly under the authority of Bórnu, but at present (at least in 1851)
under that of Wádáy. The present governor is Fúgobo Bakr, or Ábakr
(properly Ábú Bakr); and very often the agíd el bahr resides here.
8th. Yagúbberi (the name, probably, connected with that of the Kánembú
tribe Kúbberi), inhabited by Týnjur.
9th. Mʿawó.
Here may be conveniently mentioned the stations along the celebrated
Burrum, as given to us by the Welád Slimán, which, checked by the
itineraries mentioned above, will give an approximate outline of the
windings of the valley, as laid down in the map.
Beginning at ʿAlímarí, always keeping along the Burrum, the usual
stations are the following:—
Gerén, Hebál, Shégeráye, Fajája, Múnarak, Shéddera, Toróri, Haradíbe,
Gélemní, Hagéji, Tylb-bahr (Túl el bahr?), Chúwaru, Egé.
The situation of Egé is decided by an itinerary from Ngégimi to that
place, which shall be given further on. But first I must mention one
difficulty, which leaves a little uncertainty in the configuration of
this part of the country. This difficulty regards the place Shégeráye,
which in this piece of information is mentioned as a spot and well in
the Burrum itself; while in the itineraries (p. 493.) it is indicated
rather as a different valley; but it does not seem so difficult to
account for this difference, the large valley apparently dividing
repeatedly into several branches.
About the identity of Toróri there cannot be the least doubt, as the
road from Mʿawó to this place leads by Kálkalá and Gújer.
SHORT ITINERARY FROM NGÉGIMI TO EGÉ.
Mayiját, bír Nefása, bír Sherífa, bír el Hósha, el Hamír, bír Hadúj, bír
el ʿAtesh, bír ben Mússebí, bír Sali, Kéderi, Díra or Díri, Bírfo (I am
not sure whether originally bír Fó), Egé.
ANOTHER ITINERARY FROM BÍR EL KURNA TO EGÉ, TOUCHING AT BÍR EL ʿATESH
AND MÚSSEBÍ.
1st day. A long march; at sunset arrive at bír el ʿAtesh, north.
2nd. At dhohor encamp in the wilderness.
3rd. After four hours’ march arrive at bír ben Mússebí.
4th. About ʿaser (about half-past four o’clock, P.M.) encamp in the
wilderness.
5th. After four or five hours’ march, arrive at bír el Borfó, which is
already beyond the boundaries of Kánem. It is evident that this well is
not identical with Bírfo.
6th. Encamp in a place with plenty of hád, but only few trees.
7th. At sunset arrive in Egé.
Egé is a very celebrated locality (one prominent spot of which is called
Kukúrde) with the nomadic inhabitants of these regions, and is
temporarily frequented by a variety of tribes, who visit it in order to
water their camels from the famous wells (which are believed to promote
the growth of the camel), and to collect the fruit of the siwák, or
_Capparis_, which grows in very great abundance in this part of the
valley, while higher up it seems to be more scanty. The strongest among
these tribes in former times were the Bultu or Biltu, who will be
mentioned presently in the list of the Tebu tribes, and had formerly the
supremacy over the Nakássa, the Halál el debús (an Arab nickname, the
proper name of the tribe not being known to me), both of whom frequent
likewise Egé, and the Khiyát e’ ríh (another nickname). Besides the
tribes above-mentioned, Egé is generally frequented by the Músu, the
Sakérda, by that section of the Fugábú which is under the supremacy of
Kédl Lawáti, and occasionally by the Welád Slimán. But Egé, of course,
on account of its being resorted to by many tribes as a fine place for
their herds of camels, is also a marked point for predatory expeditions.
From Egé the Burrum or Bahr el Ghazál seems to turn to the N.W., or at
least to the N.N.W., going to Tangúr, a famous place two days from Egé.
Tangúr (where the country seems to form a large basin) is generally
regarded as the end of the Burrum; and a hypsometrical observation made
here would immediately decide the question about the inclination of the
Burrum, and show whether the very remarkable statement of the natives be
correct or not. Some people contend that the wádí extends still further
into Búrku, or Búrgu. North from Tangúr, a day or two’s march, is the
famous place Báteli, not less celebrated than Egé for its fine breed of
camels, generally of a dark-brown or a rather blackish colour, of which
I myself had occasionally a specimen in my train, and Degírshim.
After having given this piece of information with regard to the south-
east part of Kánem and the Burrum, I now proceed to give some
itineraries from the quarters of which information has been obtained in
this way, to the country of Búrku or Búrgu, about which Captain Lyons
has given so many interesting details. I will only add that Dr. Overweg
took down, from the mouth of a well-informed native, a very exact
itinerary of the route from Múrzuk to this country, which, together with
the other data and the information collected by Mr. Fresnel, goes far to
establish its position with great approximative precision.
FROM EGÉ TO YEN OR BELED EL ʿOMIYÁN, THE CHIEF PLACE IN BÚRKU. N.N.E.
1st day. Taró or Tró, a valley with bitter water.
2nd. Karó; before the heat of the day.
3rd. Aúdánga, a well, with plenty of excellent brushwood.
4th. Tungúrki, before the heat of the day.
5th. Yaiyó el kebír, a well, with dúm-palms, and near to it Yaiyó
elsghír. Yaiyó is nine days from Só, on the Búlma road, reaching Gíri in
two days, Árraka in two more days, and from hence Só in five days.
8th. Yen, having entered the limits of Búrku on the 6th day, when you
first come to the source called ʿAín Telékka. The neighbourhood of Yen
is rich in herbage and palm-trees. The village in general consists of
houses or cottages built of stone; but the number of the inhabitants
fluctuates. Galákka is another of the principal places in Búrku. There
are several chiefs of authority in the place, the most influential of
whom seems to be Lénga or, with his title, Táwa Lénga. There is, besides
Yówórde, another chief called Kálemé, and a third one called Bíddu,
belonging to the tribe or family of the Bídduwa. As for the Kédl-Agré,
the chief of the Búltu, he also occasionally resides here. In Téki, a
locality fertilized by a large spring, another chief resides, belonging
to the Tiyówa, and called Gehénni.
Yen is eleven days from ʿArádha, the seat of the Máhamíd, the position
of which may be determined with great precision by the distance from
Wára (see Appendix, No. VI.):—1st day, Wen; 3rd, Chirógia; 7th, Oshim;
11th, ʿArádha.
I will now say a word about the tribes and families of the Tebu and
their present settlements, referring to my account of the history of the
Bórnu kingdom (Vol. II. p. 275.), and to my journey homeward in 1855 for
further particulars.
The Tebu, Tubu, or rather Tedá, I think myself still justified in
considering, as I have stated on a former occasion[71], as nearly
related to the Kanúri; and the historical relations between the two
nations, which I have had occasion to elucidate above, serve to
corroborate my opinion. The Arabs, especially the Welád Slimán,
generally add to the name Tebu the word “Grʿaán” or “Gurʿaán,” which I
think myself justified in referring to the district Goran, so often
referred to by Leo Africanus, while Marmol writes it Gorhan. The Tebu
themselves I never heard use the name, and forgot to ask the meaning of
the word. I will here only add, that in their own language they call the
Kanúri by the name of Túgubá, while they give to the Imóshagh, or
Tawárek, the name of Yéburdé. I shall first mention those Tebu tribes
who live in and near Kánem, and have already been mentioned
occasionally, then proceed northwards, and from thence to the south-
east.
The principal tribes settled in Kánem are the Woghda, the Dogórda, the
Gádeá, the Yewórma[72], and the Fídda; in Lúmna, on the komádugu Wáúbe,
the Éderé or Édurí; north of the komádugu, as far as Beduwáram, the
Búlgudá, called by the Arabs and Bórnu people Dáza; near Beduwáram the
Wándala, a tribe already mentioned by Captain Lyon, as well as by Major
Denham[73]; near them the Aússa; about the well of Ághadem the Bolodúwa,
called (by the Kanúri) ám Wadébe; along the Burrum, called “féde” by the
Tebu, the Kárda, called generally Kréda, separated into several
families, the principal of which are the Gelímma, the Grasón (this I
think rather the name of a chief, all the names of tribes ending with a
vowel), and Bukóshelé; the Shindakóra, with the chief Ábú Nakúr; the
Sakerda, with Bakáikoré; the Médemá and the Nóreá, generally called
Nwórmá[74]; in Egé and Báteli, the Músu, with their chief Wúdda; in
Tongúr, the Nakássa, a section of whom are the Un, with the chief Máina;
in Bilma, or Bulma (which probably is the right form), and the wádí
Kawár, or rather “hénderi Tedá,” as it is called by the natives, the
tribe of the Gésera or Gésedi.
In Tibésti (a general name which once seems to have had a wider range
than it has at present) and Báteli:—the Temághera[75], as they are
generally called, a very interesting tribe, of ancient historical
importance (which I have already mentioned on a former occasion as
probably having given the name to the province of Demágherim, and which
in the time of Edrís Alawóma was settled in Ngurúti [written Ghugúti] in
Kánem), with the chief Gurdé, who has succeeded to Tehárke; the Gonda or
Gunda, whose old chief Taher Asar died some time ago (the same who
wanted to write a letter to King George, in Denham’s time) in Bordé (the
Berdai of Capt. Lyon), one of the principal localities in Tibésti, and
in other places; the Árindá in Dírkemáwu, another locality of Tibésti,
with the chief Kénemé. North from Tibésti, in the valley Tʿawó, the Abó,
a name which has often, by Lyon and even by M. Overweg in the itinerary
just mentioned, been mistaken for that of a place.
These latter tribes together, I think, form the group generally called
Tebu Resháde, but with the indigenous appellation “Tedetú.”
In Ójánga or Wajánga[76], eastward from Tibésti, and north-eastward from
Búrku in the direction of Kúffara, with Kebábo, which latter place, by
the people of Búrgu, is called Tesser:—the tribe of the Wónya with the
chief Onókke; the Matátena or Gúrin, to the south of them, in fertile
valleys producing even figs.
In Búrku:—the Búltu, called by the Arabs by the nickname of Nejʿa el
Keléb, with their powerful chief the kedl-Agré, and residing part of the
year in Yen, but after the dates have been gathered, generally settled
in the district called Keré Búrku, and at other seasons in Egé; under
the authority of the kedl-Agré are also the Kírdidá in Kírdi[77], the
Guruwá in Gur, and the Elbuwéda in Elbuwé; the Yenowá, with their chief
Alánga, or rather Lénga, in Yen; the Dóza, with their chief Kálema in
Búdda, a valley east of Yen; the Yerda in a locality of the same name
about half a day’s march east from Yen, with the chief Yíle; the Téyewá
in Téke, a favoured spot or valley at present under the authority of
Gehénni, their former chief, Saháyi, the father of a numerous family,
having died; in the large valley ʿArádha, on the borders of Wádáy, the
Mohéde, formerly under ʿOthmán Beléde, who died some time ago, and,
further on, the Zogháwa, a very numerous and powerful tribe.
I should have now to enumerate the tribe of the Terauye or Bédeyát (or,
as they are called by the Arabs, Áuwa), who live in the district Énnedi,
intersected with a great many valleys, one of which is called Káúle, and
another, in the neighbourhood of Wádáy, Níyu, if I were sure that they
belong to the nation of the Tebu. But the few words of their language
which I was able to ascertain, such as water, fire, are entirely
different from the corresponding words in módi Tedá:—“water,” mí
(Terauye), éyi (Tedá); “fire,” jó (Terauye), wuëni (Tedá). One of their
chiefs is Rúzzi, who has become well known on account of his connection
with the mercantile enterprise of ʿAbd el Kerím Sabún the king of
Wádáy.[78] This chief, who was still living in 1851, is a Moslim, while
most of the Terauye are pagans.
[Footnote 64: The name is written in Arabic in very different ways, the
MS. account of the expeditions of Edrís sometimes having the form معوا
at others ماوا; but the real indigenous form seems to be Mʿawó, a name
exactly similar to Gʿawó, that of the capital of the Sónghay empire, and
Yʿawó, the residence of the Bulála princes. It is not improbable that by
corruption the name Mátán, which by Ebn Sʿaíd and Abú ’l Fedá (p. 162.)
is given to a well-known place in Kánem, has originated in the name of
Mʿawó, although they place it close on the shore of the Tsád (bahíret
Kúrí), and north from Njímiye.]
[Footnote 65: In this last statement there may be some error.]
[Footnote 66: May the name Fúgó, Fugábú, have any connection with the
tribe of the Fúgu mentioned by Masúdi (_Golden Meadows_, chap. xxxiii.
p. 138. MS. Transl. R. Asiatic Society)?]
[Footnote 67: Bágalé is certainly an interesting example of the homonymy
of African names in distant countries.]
[Footnote 68: From the origin of the people the name of the place is
probably derived; for Bille Ngáre is the name which the inhabitants of
Logón give to the Kanúri.]
[Footnote 69: In this passage, however, it seems almost as if there were
a misunderstanding, “in a day” instead of “once.”]
[Footnote 70: Denham’s Journal, vol. i. p. 262, ff. It is not quite
clear whether Denham reckons the fifty miles (p. 267.) to Mendoo or to
Mʿawó, but probably to Mʿawó. The name Korata Mendooby (p. 267.) means
the Keráda (Fugábú) of Mondó.]
[Footnote 71: Vol. II. p. 276. note.]
[Footnote 72: The Yewórma, as well as the Tymmélme and Yéggada, have
been almost annihilated by the Tawárek.]
[Footnote 73: As for the Traita, mentioned by Lyon, p. 265., and by
Major Denham repeatedly, vol. i. p. 42. _et seq._, I think that this
name is not indigenous; at least I have been unsuccessful in getting
information respecting a people so called. Denham himself calls them
once “the people of Traita.”]
[Footnote 74: Under this form they came also under Burckhardt’s notice.
(Travels in Nubia, 2nd ed. Appendix I. p. 435.)]
[Footnote 75: There seems to be some Berber element in the word; but I
think it is more apparent than real, for the word is distinctly written
by Imám Áhmed Tumághira.]
[Footnote 76: See Capt. Lyon’s Narrative, p. 266., where a rather
exaggerated account is given of the irrigation of the country, which
seems certainly not to be at all sterile throughout.]
[Footnote 77: This name has obviously nothing to do with the name which
the Kanúri give to pagans; the Tebu called pagans “érdi.”]
[Footnote 78: See Fresnel, _Bulletin de la Soc. de Géogr._ 1849, 3me
série, t. xi. p. 53.]
APPENDIX II.
GEOGRAPHICAL DETAILS CONTAINED IN “THE DIVAN,” OR ACCOUNT GIVEN BY THE
IMÁM ÁHMED BEN SOFÍYA[79] OF THE EXPEDITIONS OF THE KING EDRÍS ALAWÓMA
FROM BÓRNU TO KÁNEM.
FIRST EXPEDITION.
1 day, Ghambarú. غَمْبَرُوا, starting from Birni Ghasréggomo.
„ Zantam زَنْتَم.
„ Kishímuwa كشموه (returning westward).
„ Zantam (returning eastward).
„ Ghotúwa غتوه.
Several days, Berí بري[79], having made short marches. However, the king
did not encamp in the town of Berí itself, but round about a fortified
place (شوكيه) called Ghátigha غَاتِغْه, which according to other
accounts was situated at some little distance from the town of Berí.
Berí was a celebrated place, on account of its situation, and of great
importance in the intercourse between Bórnu and Kánem.[80]
1 day, Furtú فُرتُوا (arrival at the time of the káila, or kiyúla),
passing by Sakala سكله, a locality (مكان), not an inhabited place, and
by the town Ghayawá غَيَوا. The town of Furtú or Furtúwa is of the
greatest importance in the geography of Kánem, as it is identical with
the Íklí or Íkelí mentioned by Makrízí.[81] Imám Áhmed writes اِكْلِهْ.
But it had besides a third name, viz. Gháljadú, or Gháljadúwá
غَلْجَدُوا.
„ Alále, اْلاله, with easterly direction.
„ Ghibúwa-kanjiyíz غِبُوَ كَنْجِيِز, a locality, not an inhabited place.
„ Daghál دغال.
„ Burum بُرُم.
„ Róro بلد رُورُ.
„ Keswadá كَسوَدا.
„ Ghumámí غُمَامي.
„ Súlú or Súlúwá سُولُوا. This place in another passage[82] is called by
the author a seat of the Kenaníya, a tribe which in former times seems
to have formed the principal stock of the population of Kánem, and who
were hostile to the people of Bórnu, but who appear to have suffered
greatly by the expeditions of Edrís. See further on.
„ Múlghim مُولْغِم.
„ Kurú or Kurúwá كُرُوَا.
„ Melajerá, a river النهر المسمي بِمَلجَرا.[83]
„ Rimbawá رِمبَوا.
„ Mʿawó, written here معوا, but soon afterwards ماوا and p. 16. ماُو
(even مَاوُو by mistake). He arrived here a little before zawál. The
situation of Berí being ascertained by ourselves, and that of Mʿawó
being laid down with approximative certainty, the whole route, supposing
that it runs in a tolerably straight line, could be described with some
approach to exactness in a map. Of course the uncertainty increases as
we pass beyond this place into the south-eastern quarter of Kánem. Mʿawó
was then a place celebrated throughout the whole of Kánem; but it was
not the residence of any powerful chief. ʿAbd el Jelíl the Bulála prince
at that time resided in Yitúkurma (or Yutúkurma, for both forms
appear[84] يِتُوكُرْمه and يُتُوكُرْمَهْ) distant from Mʿawó “megíl”
(that is to say, from five to six hours’ march, at a very swift rate),
in a S.E. direction, as it seems.
From Mʿawó Edrís directed his course to Wasámí وَسَاْمِي in a northerly
direction (p. 18.) distant about zawál, while the host of the Bulála
came to Kírsila كِرْسِلَه, which probably[85] lay west of Wasámi. The
Bulála fled (at the dhahúwe); Edrís went towards the southern parts of
Kánem, arrived between dhohor and ʿaser at Mánmana مَنْمَنَه, where
there was no water.
From hence to Tasa تَسه or Tusa تُسه. Arrived about zawál. Evidently a
large place, as he remained here eight days. Here the Bulála fled a
second time.
From Tasa, Njímiye or Shímiye (here written السِيمِ, a little further on
الجِيم, and a few lines previously السيِمَ), before zawál; the old
capital before the time of Dáúd. Unfortunately he does not add in what
direction he went.
Here Edrís had the Kurán read thrice at the sepulchres of the old kings
of Bórnu.
From Njímiye Edrís went to Ágháfí الاَغَافي, where there was a fortified
place of the Bulála; arrived at dhohor (after a short delay on the
march), met the hostile army there, who instantly turned their backs.
From Ágháfí to Sendú سَندُوه.
From Sendú to Íkima اكِمَه.
From Íkima returned to Ágháfí, and celebrated there the ʿAíd el Fotr
according to the old fashion of Bórnu.
From Ágháfí to Fifísi فِفِيسِه, starting in the evening; marched the
whole night, and arrived in the morning. Made here much booty, ʿAbd el
Jelíl having taken to flight.
From Fifísi returned to Ágháfí in two days and a half, while ʿAbd el
Jelíl was in Ghasikú غَسكُوا north from Ágháfí.
From Ágháfí Edrís went to Njímiye, starting at the beginning of ʿaser
and arriving at el ʿashá.
From Njímiye he then went to Melíma مَليمَه from dhohor till mughreb at
a swift rate.
From Melíma to Ghasikú.
From Ghasikú returned to Ágháfí by Melíma and Njímiye, and resided there
for a long time, collecting the chiefs of the Bulála and even the Arabs
and the tribe of Fittrí, and conferring the government of Kánem on the
fáki Mohammed ben ʿAbd-Allah.
From Ágháfí Edrís went to Ghamtilú the burial-place of Bíri ben Dúnama.
From Ghamtilú, southwards to Belághi بَلَاغِ.
(While the King Edrís went to Belághi, his imám, Áhmed ben Sofíya, the
author of the history of Edrís’ expeditions, keeping more to the west,
visited an old mosque called مسجد اَرْمِي apparently one of the first
places of Mohammedan worship in the country.)