at present that of his son ʿOmáro, two days N. from Yúna. Near Támbawel
Alíru. Yábo, two days E. of Birni-n-Kebbi, residence of Mohammed Nyello,
with the title “Serkí-n-Kebbi.”]
[Footnote 149: _Jéga_, a very important place S.E. from Birni-n-Kebbi,
at the same distance as Sókoto from Wurno; going there from Gando, you
pass the night in Alíro, whence the distance to Jéga is the same as that
from Wurno to Bamúrna. Jéga is the residence of Múslemu, a grandson of
ʿAbd e’ Salám.]
APPENDIX V.
PART I.
TOWNS AND VILLAGES OF DÉNDINA.
The Eastern part of the province of Déndina, in a political point of
view, is now comprised in the province of Kebbi.
Yélu[150], the principal place of Déndina, at present the residence of a
rebel chief. See what I have said, p. 250.
Gáya[151], on the east side of the river, a most important market-place
of Déndina.
Kalímmadhí (Kalímmorí).
Tara.
Tánda.
Komba, an important place for crossing the river.
Karimámma.
Sanáfiná, junction of the gulbi-n-Sókoto.
Débe.
Kúsará.
Dáki-n-garí. }
}
Birni-n-Zágha. } three important towns, very flourishing in former
} times.
Foná. }
Fingílla.
Kengakoye.—formerly very important.
Kamba.
Túnunga.
B. Kókkobá.
B. Dóle.
Bánamakáfo.
Chúso.
Bákway.
Matánkarí.
Kainíki, with a wonderful tree (an idol?)
B. Sengélu, with salt, close to Súru.
B. Ginga, with salt.
Bákoshi, with salt, which is boiled here.
Déndené, saltwork, baki-n-gulbi, on the bank of the Ísa.
Shábe or Sábe, salt.
Kéji }
}
Jakwa }
} all along the gulbi-n-Kebbi.
Tauro }
}
Bendu }
Birni-n-Lanne.
Girro.
Zondo.
B.-n-Búda.
Jáwaru baki-n-Kwára.
Aljennáre.
B. Kátaru, between Kéji and Foná.
Ungwa Mʿallem, east of Síko.
Koifa, east of Gíro.
Shíba, east of Bendu on the Kwára.
Baindi, between the Kwára and the fáddama Súru.
B. Zondu, near B. Súru.
Banimétte.
Lína.
Sólulú baki-n-Fógha.
B. Ríya baki-n-Fógha.
Banágagá, on the Kwára.
Dúde, on the Kwára.
B. Alahínne.
B. Táre, all these on the east side of the Kwára, E. and S.E. of Gáya.
B. Donubéni (almost deserted).
B. Kangnuáwel, between Gáya and Dóle.
Nyánsamá, south of Yélu baki-n-Fógha.
Latakírri, between Bunza and Fógha.
Géza, in the wilderness between Bunza and Fingílla.
Tórmushí baki-n-Fógha, south of Débe.
Rúma baki-n-Fógha.
Jókwa.
Séllowé, between Bunza and Zogírma.
B. Góde.
Síri, west of Góde.
Gedé, on a mountain in the fáddama, between Iléde and Zogírma.
B. Tarríkorá, east of Bakway.
Kébia, south of Tarríkorá.
Járiya, north of Kébia.
Bájurú, south of Járiya.
B. Íssedó, between Bakway and Gíro.
Kóla, baki-n-fáddama.
Toddul, east of Bakway, S.E. of Tarríkorá.
Hóre [Ilóre?], east of Súru, baki-n-fáddama.
Kahebóka, north of Súru.
Ballebómbori, on the Kwára, half-day east of Gáya.
Karjatáme, on the Kwára, S.E. of Ballebómbori.
Dumtínde, once destroyed by the governor of Zóma.
Dodíre, on the Kwára, S.E. of Karjatáme.
Sónkoro, west of Zágha.
B. Ánganá.
B. Wágguru, on an island in the river.
B. Niyaila, on the river.
B. Zagháy, on the river.
Búla, S.E. of Zagháy.
Ubínga.
B. Yógumu, on an island as large as Egga, and accessible by a ford in
summer.
Gullingáre, S.E. of Yógumu.
Dabbéje.
B. Mongóttere, on an island.
B. Sóka, between Jókwa and Tóro on the river.
B. Kormíssa, between Ráha and Bunza.
Sómbila.
Kullwa, an island, many Fúlbe.
B. Gabáilo, on the river.
B. Tutúbará, on the river S.W. of Dódime.
Kojángu.
Chíwa, in the fáddama west of Tutúbará.
Júngul, in the fáddama.
B. Gerkwa, on the Kwára, S.E. of Dáki-n-garí, once the residence of a
king of Kebbi, who fled before the king of Zánfara.
B. Kamagéme, south of Zágha.
B. Júgudí, north of Foná.
B. Dánia, on the river between Ráha and Nyanga.
B. Nánia, on the fáddama, a rocky eminence with plenty of deléb-palms.
B. Kíria, on the ford where the river is crossed to Íló (baki-n-
maikétare-n Íló).
B. Modibóji, on the river.
Kúllwa, in the Kwára, birádam gungu. Gungu-n-Gáya (Akétekú), island of
Gáya.
B. Dorówa, between Gáya and Tara, nearer to the former, on the river.
B. Baléa, on the Kwára, a small and populous town.
B. Buldi, between Gáya and Kengakoye.
B. Máddochí or Káhi, south of Túnunga, on the Kwára.
B. Káttika, south of Síko, on a branch of the Kwára, with plenty of
river horses.
B. Yáay on the Kwára, Féllani-n-Jogadáwa.
B. Béli, at a short distance north of Yógumu.
B. Kárufa, also called Jamde and Munday, on the fáddama of the Kwára.
B. Bokki-bodéhi (bokki means baobabs), east of Bákway, many Féllani.
B. Rufáni, close on the west side of Súru.
B. Gójia, called B. Biríji by the Fúlbe, on the west side of the river
of Bunza.
B. Fónia, on the same water.
B. Kusége, west of Bákoshi, between it and Matánkarí, south of Bunza.
Dembul, between Jinga and Bunza, west of Kermíssa.
Shéma, south of Bunza.
B. Íssafay, south of Bunza, with much agriculture.
B. Bókkiré, south of Bunza.
B. Dúkkishi on a ráfi, between Géza and Fingílla.
B. Kúkadó, at a short distance east of Débe.
B. Karíya, east of Kúkadó, south of Zogírma.
B. Ówa, on an eminence overhanging a water with crocodiles, east of
Karíya.
B. Belaide, south of Ówa.
B. Bamba, south of Yélu.
Kahínjanáwa, south of Bamba, east of Débe.
Búnu, east of Kahínjanáwa.
Wauna, between Débe and Gáya.
Dówa, west of Gíro.
Babá-abú, between Bendu and Gíro.
Barkéhi or Kalgo, between Tóro and Gíro, on a ford of the river.
Bilámo, south of Jókwa, between it and Gíro.
Yánderúdwel, formerly a hamlet, now a town in the fáddama.
Bólopássi, south of the former, and between it and Gíro.
Goljilláhi, on the Kwára.
_Towns inhabited, or colonies founded, by Dendi or Songhay on the west
side of the river, in the country of Barba or Burgu._
Íló, beyond the Ísa, one day from Búsa.
Garú.
Loló.
Birni-n-Sámiya, a Songhay colony, one day S.W. of Íló, on the Góru, a
shallow branch joining the Kwára.
Takku, one day south from Sámiya; the inhabitants have vindicated their
independence against the Fúlbe.
Shéguná, at no great distance W.N.W. from Takku.
Derénna, S.W. of Shéguná.
Ifínna, south of Derénna.
Súgu, residence of an independent governor.
Udíllo.
Garí-n-Danga, Lord of Géndané.
B. Girris.
Yántalá.
B. Táru.
B. Gésseró.
Láffagá, west of Beréwuay.
B. Búttulé, east of Íló.
B. Fúttufúttu, west of Búttulé.
B. Kóchi, west of Fúttufúttu, inhabited by people called Koi-jebába,
subjects of the governor of Gáya.
B. Genne, on the Kwára, rich in dorówa trees.
B. Búri, on the Kwára, east of Genne.
B. Bailil, on a rocky eminence on the Kwára.
B. Béfoye, west of Tanda, south of the Kwára.
B. Somsum, south of the Kwára, which separates it from Gáya.
B. Fárma.
I here add the itinerary of the track from Sókoto to Komba on the Niger,
which was the common route of travellers a few years ago, and which will
show the situation of several places mentioned in this and a former
Appendix.
1st day. Tózo, open place, having passed the gulbi-n-Sókoto.
2nd. Katámmi, territory of Khalílu.
3rd. Aúgi, walled place, skirted on the west side by a watercourse
navigable in the rainy season.
4th. Kánará, in the same valley.
5th. Gulma, at the foot of a large mountain, skirted on the east side by
a fáddama.
6th. Sáwa, rich in corn.
7th. Kaikayági, a village skirted on the south side by a fáddama.
8th. Kúka, birni, with a fáddama on the south side.
9th. Dáji (wilderness; no town).
10th. Débé, birni.
11th. Yélu, birni, in the valley of Fógha, where salt is found.
12th. Tunga, a hamlet on a fáddama, with plenty of rice and fish.
13th. Sánehína, on a fáddama or backwater of the Kwára.
14th. Komba, on the other side of the Kwára, which you here cross. The
latter places, beginning with Débé, inhabited by Songhay or Jermábe.
PART II.
A FEW REMARKS ON THE PROVINCE OF YÁURI, AND ON THOSE OF MÁURI AND
ZABÉRMA.
Mohammed, the elder brother and predecessor of Khalílu, granted imána to
Dan-Ay, a Nyffáwi by birth, who ruled Yáuri for thirty years, and was
succeeded by Mafóri, who governs Yáuri at the present time.
The annual tribute which Yáuri pays to Gandó consists of 500 shirts, and
from thirty to fifty slaves; while that of Núpe consists of 1000 shirts
and 300 slaves.
I will here add a few remarks with regard to Núpe or Nyffi. The northern
frontier of Núpe or Nyffi is Fáshi; the eastern border towards Gwári is
Líffe; the southern one, Kóro, towards Yúguchi and Búnu. The large town
Charági, inhabited half by Yorubáwa, half by Nyffáwa, is two days from
Rába by way of Karákará. It is the Yorubáwa who call the Núpe people,
Tápa. The Nyffáwa themselves call the Háusáwa, Kenchi, and the Fúlbe,
Goy. The Háusáwa call the Nyffáwa, as well as some other related tribes,
Baibay. The rivulet or fáddama called Kontagóra separates the territory
of the Abéwa or Ebbáwa from that of Núpe, while on the other side it
borders upon Yáuri. On the Kontagóra is the large town Kúra, belonging
to the Kámbari. The Abéwa live especially on the Manjára, are said to
have an idiom of their own, and are armed exclusively with arrows. The
people of Núpe Proper are exclusively cavalry.
Principal towns and villages in the province of Yáuri, beginning from
Bessekúttu:—Shenga, Kákaté, Dukku, B. Yáuri, Gangwo, Sáwasi, Tondi,
Funtu-n-dúchi, Fombo, Sombo, Árgidá, Shóbbonó, Rábakó, Bágedé, Mofóngi,
Lúchi, Móchipá, Ngáski, Águrá, Óbaká (large place), Berway, Kwéne,
Zente, Mojínga, all near to B. Yáuri; Mófiló (domain of the heir
apparent or “dan serkí,” half a day E. from Yáuri), Wára (a place of
embarcation, “báki-n-makétare,” on the Kwára), Jatáwu, Kawóje, between
Yáuri and a place called Dandi Féllani; Bokki-júrurú, Lanne, Sonwuay,
Dúchi- or Dútsi-n-Mári. Now follow the islands, or “gúngu,” in the
river, all of which are inhabited by Kámbari: Shíshiya, Rópiya, Gabáilo.
The principal towns of the independent Kámbari are: Rejó, Béto,
Fantandáchi, Áchira, Shébbenó, Rába-n-Kámbari, Ubakka.
I here add the seats of three particular tribes settled in the
neighbourhood of Yáuri: the Bangi, between Yáuri and Kotórkoshe; the
Shengáwa in Jakwa, between Yáuri and Haúsa; and the Dekérkeri settled in
Tabé, Zúru, Bangen-jatáwa, and in Kagaye.
FROM BUNZA TO YÁURI.
(_a._) _Western road._
1st day. Tsáru.
2nd. Állelú, on a river of the same name.
3rd. Dáji, perhaps the word meaning wilderness; no town.
4th. Gangu (gúngu, “the island” [on the Kwára?]).
5th. Yáuri.
(_b._) _Eastern road._
1st day. Bussukúttu, according to this information, a village of Kebbi;
but generally regarded as belonging to the territory of Yáuri.
2nd. Kúsará, lying on the other side of a rivulet called Gulbi-n-Chúso;
here you sleep, when the river is full of water, the crossing of it
occupying a long time; else proceed, and halt in Zángo-n-dúmmia.
3rd. Gangwo.
4th. Yáuri.
I here give, as I have no other place, a short itinerary from Yáuri to
Kotú-n-kúra, or rather Kotá-n-koró.
1st day. Rágadá, belonging to the territory of Yáuri.
2nd. A hamlet of the Kámbari.
3rd. Kotá-n-koró, a place larger than Zínder, under the dominion of
Kátsena, with a daily market.
ZABÉRMA.
The province of Zabérma, or Zérma (Jérma) is bordered towards the south-
west by the Niger: towards the south by the province of Déndina and the
district of Támkala; and towards the south-east by the province of
Máuri. Its northern, or rather north-western, border cannot be well
defined with the insufficient knowledge which we possess of that
quarter; although thus much is clear, that the district of Ímmanan,
which lies between the former and Kidal, the province of the Debbákal,
or the Benú Sékki, is to be sought for in that neighbourhood. It is
inhabited by a race of Songhay and Tawárek, but, apparently, of a
degraded and mixed character, who give to the country, or at least to
the eastern portion of the province, the name Chéggazar, which however
seems to attach to one locality in particular; the people of this tract
appear to have a chief of their own named Hatta. The country, with the
exception of one or two open places, appears scarcely to have any
centres of a settled population; and the chief interest attaching to it
seems to be the broad valley, rich in natron, which intersects the
province. (See Itineraries in the note.[152]) The trees most common in
the province are the góreba or dúm-palm, the ákkora, and the gʿaó, and
the valley is said to be girt by fine tamarind trees. This province is
also famous on account of its rich pasture-grounds, and is for this
reason frequented also by a good many sections of the Fúlbe or Féllani,
during some months of the year, if the state of the land is favourable,
even the cattle of the Féllani-n-Kátsena pasturing in that country.
I here give a list of the sections of the Fúlbe or Féllani who usually
pasture here.
Féllani-n-Zabérma:
Jelgóbe, Démbubé, Kurmé, Señínankoye, Módibankoye, Wárbe, Fíttuga,
Nibángankoyen, Kúlasankoyen, Jáborinkoyen, Chenbángankoyen, Dárëankoyen,
Fármaké[153], Báliyankoyen, Túkankoyen, Kúdurankoyen, Gargánga.
The Féllani-n-Háusa call all those countrymen of theirs who are
scattered over these western districts by the nickname Menénnata Háusáre
(properly, “I do not understand Háusa”); proving by such a name, which
is an opprobrium to themselves, their own loss of nationality, and that
they, although Fúlbe, usually address their own people more in Háusa
than in their own idiom, the Fulfúlde language.
LIST OF PLACES IN MÁURI OR ÁREWÁ.
Zormakoye (residence of a special governor), Lokoye (the capital of the
province in former times), Gíwaye, Dámana or Dammána, Tiwellíje
(Séberi), Gómbora, Birni-n-Máuri, Bébe (with caverns), Gálewa, Degéji,
Sákari, Báki-n-dútsi[154], Lóga.
[Footnote 150: Yélu, one day from Zogírma through forest, one day W.
from Bunza, south of the former road, and about 8 m. S. of Kallíul, on
the dallul Fógha.
From Yélu to Gáya, one day S.W., passing through the following
places:—Bamba, a large hamlet, Kahínjanáwa, Fatagásu, Rúwa-n-kangwa
Zagónji, Póde-bodéji, a hamlet of Fúlbe, or rather Zargábe; then Birni-
n-Gáya.
From Yélu to Yáuri, S.S.E., 8 short days.
Foná, formerly a large town, which gave its name to a whole province.
Kúsará.
Windefáda.
Bessekúttu, a hamlet belonging to the territory of Yáuri.
Shenga.
Sáwasi.
Tóndi.
Birni-n-Yáuri.]
[Footnote 151: Between Gáya and Kirotáshi, another town higher up the
Niger, about 15 m. S. from Say, lie the following places:—Tara,
Sanáfiná, and Bángagá. At Kirotáshi, the ráfi-n-Zabérma, which skirts
the east side of Támkala, joins the Ísa, or Niger.]
[Footnote 152:
1.—_Itinerary from Aúgi, along a winding track, by way
of Máuri and Zabérma, to Támkala._
1st day. Kókoshé.
2nd. Dámbugél, belonging to the territory of Máuri or Árewá.
3rd. Dammána.
4th. Karákará, at the western frontier of Árewá.
5th. Fergéza, village of elephant-hunters, the first place (mafári) of
Zabérma.
6th. Tembekíre.
7th. Dóso, open capital of Zabérma; residence of Dáúd, son of Hammam
Bákara, during the period of my journey independent. Beside him, there
seems to be another chief in Zabérma, named Hammam Jymma. From here
direction S. or S.E.
8th. Yéni, on the eastern side of the broad dallul Bóso, or Bosso, which
comes from Kúrfay, and rejoins the Kwára at Kirotáshi; it is full of
natron, but along the border of the valley there are wells of fresh
water one fathom in depth.
9th. Támkala.
2.—_Indication of Route from Yéni to Kúrfay, in very long marches in a
N.W. direction along the natron valley._
1st station. Téghazar, or Chéggazar, on the west side of the dallul, at
several miles’ distance, and evidently E. or N.E. from Dóso. The data
furnished by Mohammed el Másini are of the utmost importance, and fully
confirmed. Jérma (Zabérma) _on the right_, probably S.E., of Téghazar,
and extending down to the very border of the river Kwára: Téghazar, on
the contrary, three days’ from the river, through a barren desert full
of wild beasts, and the deep stream running at half a day’s distance.
2nd station. Ímmanan, likewise on the western or rather north-western
side of the dallul.
3rd station. Kurfay.]
[Footnote 153: Whether the name of this tribe has any connection with
the name of the province Fermágha to the W. of Timbúktu, I cannot say.
Mr. Cooley suggests to me that it may have some relation to the
Mandingo.]
[Footnote 154: It is very remarkable, that while this town is mentioned
in that excellent little geographical treatise of Mohammed Ben Áhmed
Másini, appended to Captain Clapperton’s Second Travels, p. 332, as
belonging to the country or district of Emanoo, none of the other towns
of Máuri which I have enumerated are there named, with the exception of
Lokoye (Lu-koo-yow), but in their stead four others of which I heard
nothing. But those places which then were the most considerable may have
been since either greatly reduced, or even destroyed. There can be no
doubt that Mohammed’s Emanoo is the district Ímmanan, mentioned by me as
lying between Téghazar and Máuri.]
APPENDIX VI.
INFORMATION WITH REGARD TO THE PROVINCES OF GURMA, MÓSI, AND TOMBO.
The whole triangle interposed between the Niger towards the north, and
the country of the Eastern Mandingoes or Wángaráwa towards the south,
appears to be inhabited by a single race of people, whose language,
although they are divided into several different states and nations,
nevertheless appears originally to have been of the same stock. It is
very probable, that this race in ancient times occupied the whole upper
course of the Niger, and that this tract may have been wrested from them
in later times by the Songhay, and the Mandingoes, especially that
section of the latter which is generally called Bámbara. These are the
Gurma towards the N.E., the Tombo towards the N.W., and between them the
Mósi, or, as they appear to call themselves, Móre. Gurma, also, does not
appear to be the indigenous name by which those people designate
themselves, but is, I think, of Songhay origin. The Gurma, on account of
the neighbourhood of the centres of the Songhay empire, appear to have
lost almost their whole independence and nationality, the Songhay
conquering from them great part of their territory, and wasting the
remainder by continuous predatory expeditions; but the former seem to
have recovered part of their strength since the weakening of the power
of the Fúlbe in these quarters, who followed upon the heels of the
Songhay, and who appear to have formed settlements all along the great
high road from Másina to Háusa, having established themselves firmly in
the latter province from very remote times. The strongest among these
pagan kingdoms five centuries ago, and even at the present moment, is
that of the Mósi, although the country is split into a number of small
principalities, almost totally independent of each other, and paying
only some slight homage to the ruler of the principality of Wóghodogó.
The Mósi are called Morba (perhaps originally Móre-bá; bá being, as Mr.
Cooley informs me, a formative of personal nouns in the Mandingo
language) by the Bámbara; they themselves give peculiar names to the
tribes around them, calling the Fúlbe, Chilmígo; the Songhay, Marénga;
the Gurma, Bimba; the Wángara, Tauréarga; the Háusa people, Zángoró; the
Asanti or Asianti, Santi. The inhabitants of Gurma call the Háusáwa,
Jongoy; but the name of the Fúlbe they have changed only very slightly,
calling them Fuljo in the singular, Fulga in the plural form. The
Bámbara give to the Áswánek or Swanínki the name Marka. With regard to
the line of Mandingo or Wángara settlements, which extend through the
whole breadth of this tract along about the tenth meridian of north
latitude, I shall say more further on. I will here only remark that Mr.
Cooley (“Negroland of the Arabs,” p. 79) seems to have been right in his
supposition respecting the original settlements of that eminent African
race.
Besides the nationalities mentioned, there are in the tract described
several smaller tribes, the degree of whose affinity it is not so easy
to determine, especially as the names are more or less corrupted by the
traders: Tuksáwa, Gurúnga, Basánga, well known also from other sources,
with the chief places Lárabu and Tangay, the Susámga, Samgay, Kántantí,
Kárkardí, Chókoshí, whose chief place situated on an eminence seems to
be Gambága, formerly supposed to be the name of a country; Choksáwa is
probably only the Háusa form of Chókoshí.
The Tombo[155] seem to have been very powerful in former times,
extending probably to the very banks of the Niger at Timbúktu, and
became known to the Portuguese from the end of the fifteenth century;
but having still, in the latter half of the last century, constituted an
important political power, they seem since to have suffered very
severely by the continual attacks of the Fúlbe, who have invaded their
territory from two different quarters at the same time, from Másina
towards the N.W., and from Gilgóji towards the N.E., the latter province
being entirely wrested from them, so that they have lost all national
independence, although they still retain a large territory of about 150
miles in every direction. I will here at once proceed to communicate the
little information which I have been able to collect with regard to
them, in order then to subjoin a network of routes which will constitute
a fair framework whereupon to lay down in an approximate manner the
topography of Gurma and Mósi.
The country of the Tombo at present extends from the province of Gilgóji
in the N.E., the greater part of the inhabitants of which belong to the
same race, and Dwentsa in the N., and from near Konna towards the N.W.,
to the territory of Benendúgu, or country of the Beni, in the S., and to
that of Yádega in the S.E. From the latter they seem to be separated by
the territory of the Urbá and Tinógel, who, however, evidently belong to
the same stock. The eastern and western portion of the region thus
included is mountainous, the central part more level, and clothed with a
rich vegetation of tamarind and other trees. The chief place of the
whole territory is said to be Árre, situated fifteen days from Gilgóji,
and fifteen from Dámmajé, a place on the road to Wóghodogó, nine days
from Sofára; and the next in importance are said to be the following
towns or villages:—Nínge, one day south from Dwentsa, Bambar, Kája,
Nayámma, Hónduk, Dímbilí, Kong, Shóle, Ámmalá, Kómmogam, Shógo, Kaulu,
Yelme, Kul, Tiyaugu, Shanger, Wódibú, (apparently inhabited, at least
partly, by Mandingoes), Kána, Andúl, Gímle, Índe, Káwar, Fanjékkara,
Kommaige, Tamtóngo, Mówe, Tímmin, Ulúl. All these places or towns are
said be of considerable extent, and to have each its own chief.
I now proceed to give the itineraries illustrating the geography of
Gurma and Mósi. But I must first say a word about Mr. Duncan’s route
from Abóme to Ada-fudia[156], or, as he writes, Adda-foodia, which will
be found to coincide partly with the region here described by myself.
This route of Mr. Duncan will be found in course of time to contain a
few gross mistakes, to say the least. It is quite impossible for an
African traveller to go over such distances in so short a time as Mr.
Duncan did, who one day counts his journey at not less than forty-four
miles.[157] It is not clear from his journal whether the population of
the places visited by him be Mandingo or Fulfúlde; although it appears
to be evident from certain hints which he throws out, that he supposes
it to consist of these two elements[158], but in reality the more
northern part of the route travelled over by him is entirely inhabited
by native tribes. Supposing the population of the country thus traversed
consisted of Felláta or Fúlbe, it seems very unlikely that these people,
who are so suspicious, should allow a traveller to hurry on at this
rate, without any stoppages. Moreover, I doubt very much whether in any
of the countries hereabout dromedaries and elephants will be found
tamed, such as Duncan found in Sogbo; and whether the sugar-cane and the
oil-palm grow there. I have not been able to connect any of the towns
between Assafúda and Adá-fudía, as laid down by Duncan, with my
itineraries, nay, I have not been able to learn the names, or become
aware of the existence, of any such places; but this I leave to future
travellers, who may have the fortune to visit that quarter.
I now give first an itinerary from Komba on the Niger to Sansánne
Mangho, in order to circumscribe the country of Gurma on its south-
eastern side, and thence to Selga, the great entrepôt of the gúro-trade.
A.—_Route from Komba to Sansánne Mangho._
1st day. Korkojángo garí-n-ʿAbdu Féllani, a Púllo settlement.
2nd. No village.
3rd. Mákuru, on a watercourse without a current, numbers of wild beasts.
4th. Dágu, a village, belonging to Gurma, and skirted by a fáddama on
its west side.
5th. Sófo-n-Dágu “Old Dágu,” at present uninhabited.
6th. Bizúggu or Bisúgu, large place, residence of chief Yanjo. Between
Dágu and Bizúggu, one day perhaps is left out; at least, other
travellers make three stations between these two towns, the first in
Súdo-melle, the next in Zokóga a Gurma village, the third in Mekkéra,
another Gurma village.
7th. Tanga, a hamlet, bordered towards the south by a mountain, and
skirted on the east side by a watercourse running from W. to E.
8th. Majóri, a hamlet, on the north side of a large mountain.
* * * * *
I here add another direct road from Komba to Majóri without passing by
Bizúggu:
1st day. Korkojángo.
2nd. Féllalé, a mountain, and therefore called Féllalé-n-dútsi (dútsi
meaning mountain in Háusa), with a watercourse.
3rd. Small watercourse, with water occasionally.
4th. Dágu, a village of Gurma.
5th. Súdo-melle, a large market-place of Gurma, probably a settlement
of the Wángara, who are always called by the natives of this district
Wángara-Melle; “súdo” means dwelling, in Fulfúlde.
6th. A village belonging to Barba or Búrgu.
7th. A village of idolaters, in a mountainous district.
8th. Sabálg_a_, a pagan village, still under Gurma. Bizúggu, one day
west from here.
9th. Sabálg_u_, a small village, the whole country mountainous.
10th. A small watercourse.
11th. Majóri now deserted.
* * * * *
9th. Halt in the wilderness “on the bank of a river” (baki-n-gulbi),
which is crossed on skins.
10th. Barbar, a hamlet.
11th. Famma; a mountain towards the east.
12th. Halt “on the bank of a river” (baki-n-gulbi) in the wilderness.
13th. Fálalé or Féllalé, a large village, inhabited by native Gurma,
naked and only protecting their hind quarters with a wisp. Mountainous.
“Fálalé,” as I have said, means mountain or rock.
14th. Belgu, called by the Háusa-traders “maigigíña,” on account of its
being so rich in deléb-palms. Situated on the bank of a river in a
mountainous district.
15th. Sansánne Mangho or Mango (“the camp of Mohammed”), an old
settlement of the Mandingoes or Wángaráwa, who seem to have been settled
in this quarter from ancient times, engaged in the gold trade between
Kong and Kúkia (the old capital of Songhay), which received its gold
from hence. Even now a peculiar weight of mithkál (see Vol. V. p. 23) is
still used here. The number of inhabitants about 3000. The name of the
present governor is Kancho. From hence a track leads to Wóghodogó.
16th. Halt on the border of a river, having crossed another river in the
course of the day.
17th. A well inhabited (probably Mandingo or Wángara) place called by
the Háusa traders “garí-n-maíbéndega,” on account of the people being
all armed with muskets. Territory of governor Mangha.
18th. Sakoiga, territory of Yendi.
19th. Yendi, an important place, but not near so large as was believed
formerly, from the account given by the travellers to Asianti, it
appearing in reality to have a population of about 5000. They are
idolaters, and drink búza or péto in great quantity. The name of the
governor is Kirgángu, before whose house two baskets of meat are daily
given to the vultures, to whom a sort of worship seems to be paid.
20th. Sambo, a village situated on the other side of the river.
21st. Kóbier or Kóbia.
22nd. A halt on the bank of a river, no village.
23rd. Sungúngu.
24th. Túru, a village.
25th. Yánsalá.
26th. Salga, or Selga, capital of the province of Gonja, residence of a
governor; population about 1000 inhabitants, the market of the gúro
trade, and destitute of water, which is brought from a rivulet at some
distance called “gulbi-n-baráwu,” on account of its being occasionally
infested by robbers.
I will now give at once the route from this place, which is connected
with Kumássi the capital of Asianti by a tolerably ascertained route, to
Tañéra or Tangréra, an important point approximatively laid down
according to Caillié’s route.
B.—_Route from Selga to Tañéra by way of Kong, very short marches._
1st day. Súgunkollo, a small town belonging to the province of Gonja,
but ruled by a governor of its own.
2nd. Kónkorosú, a place in a district rich in gúro trees.
3rd. A rivulet called by the Háusa traders “kúrremi-n-fítta,” on account
of its banks being richly clad with the tree which supplies the leaves
called “fítta,” wherein the gúro is packed up in the little baskets
called “wágha.”
4th. Halt in the wilderness, traversed by a rivulet, and frequented by
elephants.
5th. A rivulet containing gold particles in its sand, and therefore
called “gulbi-n-zinária.” Territory of Gonja.
6th. Bitúgu, a large town, residence of a governor of the name Adángara,
who acknowledges the supremacy of Asianti.
13th. Another river with gold, called therefore “gulbi-n-zinária.”
26th. Kong, a large town, the houses consisting entirely of clay
dwellings. The inhabitants, Mandingoes or Wángara, and most of them
Mohammedans. Also Fullán or Fúlbe are found there. They have a good deal
of weaving, and their cotton is very celebrated, especially the kind
called “el harrotáfe” in Timbúktu, with alternating stripes in red and
black.
27th. Náfaná, a village.
28th. Halt in the fields of Náfaná.
29th. A village belonging to the territory of Tágonó, which stretches
southward to the neighbourhood of a considerable place called Árna.
30th. A large place, likewise in Tágonó.
31st. Halt on the bank of a rivulet running from N. to S., navigable
during the rainy season, and then animated by river horses, but without
water in the dry season.
32nd. Kému, a large town of the territory of Tágonó, with a considerable
mountain towards the south, and many small watercourses.
33rd. Another village of Tágonó.
34th. Village belonging to the territory of Fúluná.
35th. Another village of the same.
36th. A village of the territory Kurdúgu. All these different
territories are inhabited by Mandingoes or Wángara.
39th. Kanyénni, a large town situated on a kúrremi or a small
watercourse and an important market-place, the most important one of
this whole tract with the exception of Furá. The inhabitants Wángaráwa,
moslemín, and idolaters.
40th. Ségganá, on a watercourse, as it seems, the same as that of
Kanyénni.
50th. Ganóni, an important market-place of the Fúluná.
59th. Tañéra, another place of the Fúluná larger than Ganóni, and built
of clay. This is evidently Caillié’s Tangréra (i. p. 385, _et seq._). In
going from Tañéra to Yámina, or Nyámina, a journey of twenty-nine short
marches, the traveller reaches on the fourth day a large river (probably
the Bagoë of Caillié), on the other side of which the territory of
Yámina commences.
C.—_From Kirotáshi, a town on the east side of the Niger, one day south
of Say, to Wóghodoghó._
1st day. Halt on the west side of the Kwára or Ísa.
2nd. Bóti, residence of a chief of Gurma.
3rd. Wilderness.
4th. Wilderness.
5th. San-katatúgu.
7th. Bizúggu, called by the Háusa traders “Fáda-n-Gurma,” “palace of
Gurma,” and residence of a chief called by them Tobáni-n-kífi.
8th. Yenga, the frontier town of Mósi in this direction.
9th. Bennanába (or rather Be-nába) or Nungu, called Nomma by the Fúlbe,
Fáda-n-Gurma by the Háusa people, the residence of Bojjo the supreme
chief of Gurma: the name of his predecessor, it seems, was Chenchírma or
Yengírma. The distance from Bizúggu to the latter place seems rather
long for two common marches, although it certainly does not exceed sixty
miles; other people make four halts, the first in Landó; the second in
Burgu; the third in Kankancháli, a large town; and the fourth, in a
place called by the traders “Garí-n-Magájia.”
I here subjoin a route leading from Champagóre to Landó or Lendó, a
place which is of considerable importance on account of its being the
residence of the warlike chief Wintélle, whose princely title is Fan-
du. From Champagóre:—Mayánga a hamlet inhabited by slaves of the
Fúlbe; Champelga, already belonging to the territory of Lendó; Lendó.
10th. Tánkurgú.
13th. Kulféla, a well-frequented market-place of Mósi, and of greater
importance than all the other towns of Mósi; the governor’s name is
Nábere Gáger. The inhabitants are celebrated archers. Another informant
going from Kulféla to Tánkurgú makes three stations, the first in
Ligílde Málgumá, a large town, the second in Lúlugú, and the third in a
village called Kógo.
15th. Wóghodoghó.
N.B.—If this were a tolerably direct road it would have a great
influence upon the position of the various places mentioned; but it
would seem that my informant turned away from his direct track in order
to visit the market-place Kulféla. Other people, in going slowly from
Kulféla to Wóghodoghó, spend eight days on the road, sleeping the first
night in Páshipánga, the second in Tángay, the third in Zorógo, the next
in a place ruled by a man called Máne Bogónje, the fifth in another
village called Tángay, and reach Wóghodoghó on the eighth. I shall here
join Tánkurgú with Sansánne Mangho by an itinerary, which, however, does
not lay claim to completeness.
1st day. Benda, belonging to the territory of Busánga.
2nd. Samga, a large town.
3rd. Kántantí, residence of a chief of its own.
4th. Yanga.
5th. Sansánne Mangho.
D.—_From Yágha to Belánga (long marches)._
1st day. Kábo, a village of Yágha.
2nd. Selúngu, a Gurma village belonging to the territory of Belánga.
3rd. Jafánge, a large Gurma place (long march).
4th. On the bank of the river Shirba in the wilderness.
5th. Beláng or Belánga, residence of one of the Gurma chiefs, styled
Bélem-béttu (béttu means chief, king, in the Gurma language), who at
present is one of the most powerful rulers of that country; his
territory extending about four days’ good march in every direction,—the
more important places being Yamba, Sírbalé, Jepángalé, Basérilú, Balga,
Tubga, Déngo, Tampódo, Mokka, Yopónga, Japángo, Béla.
From Belánga to Nungu or Be-nába there are four very short days, passing
by Yamba, a large place, Yébel-yébel, and Tubga.
E.—_From Jíbo, capital of the province of Gilgóji or Jilgódi (about 60
miles S. from Mundóro, 55 W.S.W. from Áribínda, and 35 S.S.W. from
Tínge), by way of Kaye, to Máni and Wóghodoghó (very short marches)._
1st day. Káje.
2nd. Sebbe.
3rd. Gánkomá (not Gaikomá).
4th. Tóngomelle or Tóngomaye, a market-place of some importance, which
may be reached on horseback in one day from Jíbo.
5th. Nyange.
6th. Kóbay.
7th. Surgúsumá, the last place of the territory of Gilgóji.
8th. Kélbo, the first village of the territory of Mósi. The border-
district in general is regarded as very unsafe.
9th. Déffia.
10th. Sokkopéndu.
11th. Kondu-bétto (probably not the name of the place, but that of the
chief; this is perhaps the place Kondu or Kamgo, which is said to have
resisted successfully an expedition of Sheikho Áhmedu).
12th. Sába.
13th. Mákkeri.
14th. Kaye, an important place, where several roads meet.
_From Kaye to Wóghodoghó._
1st day. Jetínga.
2nd. Nessemetínga.
3rd. Lúda.
4th. Máku.
5th. Bússumo (or as it is called by the traders “Fádan Bússumo”), an
important place, residence of a powerful chief, probably the most
powerful of the Mósi chiefs at the present time, especially with regard
to cavalry.
6th. Kurzumógo, residence of a governor (“yeríma”) under Bússumo.
7th. Máni, another residence of a powerful chief who, however, in a
certain degree seems to acknowledge the supremacy of Bússumo.
8th. Yáko, a considerable place.
10th. Wóghodogó.
F.—_From Máni—Yádega._
1st day. Yáko.
2nd. Kurzomógo, not identical, as it appears, with the synonymous place
mentioned in the previous itinerary; residence of a governor under
Yádega.
3rd. Jegá, a considerable place, with huts of reed.
4th. Zámche.
5th. Damméko.
6th. Píssela.
7th. Yerímchí (probably only a name given to the place by the traders as
being the residence of a yeríma or governor).
8th. Yádega.
G 1.—_From Máni to Kong and back by a more easterly road._
1st day. Temma.
2nd. Yáko.
3rd. Lá.
4th. Sarma.
5th. Bófori.
6th. Sáfané.
7th. Langaféra.
8th. Ditóri.
9th. Téberé.
10th. Kong, a large place, according to informant, inhabited by Bámbara.
It can scarcely be identical with the well-known town Kong, if the
itinerary be correct; but nevertheless it may be the case.
G 2.—_Return from Kong._
1st day. Furá, a large market-place.
2nd. Dálo.
3rd. Kebéne.
4th. Dúllugu.
5th. Dakay, a place belonging to the territory of Mósi.
6th. Kamshégo.
7th. Neténga.
8th. Lúmbilé.
9th. Jéngaré.
10th. Tenga.
11th. Yáma.
12th. Ímigu.
13th. Máni.
H.—_From Kaye to Belússa, and thence to Belánga._
1st day. Dimla, a large town of Mósi, with a warlike population,
therefore called “maimáshi” (mistress of spears) by the traders.
2nd. Ponsa, also a considerable place.
3rd. Píssela.
4th. Belússa, a large town, seat of an independent Gurma chief who
possesses numerous cavalry.
From Belússa a person on horseback reaches Belánga comfortably the
second day, the great station between these two towns being Alitínga,
still belonging to Mósi, and an important place, inhabited by Mósi and
Háusa traders; but common native travellers generally halt twice between
Belússa and Alitínga, in Nyennyéga and Kobúri, and once between Alitínga
and Belánga in a Gurma village called Yamba. Belússa seems to be
situated from Belánga not true W., as I have placed it in the map which
I sent home, but a little more to the N.
Between Belússa and Kulféla lie the following places:— Jíga, Zámche,
Sálugu (still belonging to the territory of Belússa), Kumshégu, Sóre (a
market-place), Wunógo, Yirnába (residence of a Mandingo or Wángara
chief, whom the traders call Yergáwa), then a village belonging to a
Púllo resident in Kulféla (“ungwa serkí-n-Féllani-n-Kulféla”); Futínga,
Nakálba, Ligíddemél-demá, and Kulféla.
I.—_From Píssela to Dóre in Libtáko (very short marches)._
1st day. Nagabíngo.
2nd. Ponsa, a large place, the same as that mentioned in the preceding
itinerary.
3rd. Gungay.
4th. Nantínga.
5th. Lógu.
6th. Sambánga.
7th. Nákorí.
8th. Kéum.
9th. Belga.
10th. Néba.
11th. Kwála.
12th. Tambo.
13th. Marárraba, belonging to Libtáko, and inhabited by Fúlbe. Marárraba
means “half-way” in the Háusa language; and it would be important to
know what the names of the two places are between which this village is
considered as lying half way.
14th. Kála, also inhabited by Fúlbe.
15th. Débbero-ónkoy, Fúlbe.
16th. Láraba.
17th. Dóre.
K.—_Route from Ségo on the Niger to Méggará in Mienka or Menka._
1st. day. Fenya, having crossed a considerable river called Bábelé
Sirsénkené.
2nd. Fáraní, a place inhabited by Dhiúli, Júli, or Mandingoes.
3rd. Fínyaná (ditto).
4th. Kaya, inhabited by Júli and Bámbara.
5th. Gondígasó.
6th. Sinsúnkoró, Bámbara.
7th. Enjénené.
8th. Furá, a village inhabited by slaves of the Fúlbe.
9th. Konobúgu, Bámbara.
10th. Sanánkoró, Bámbara.
11th. Kónina, Bámbara.
12th. Segebúgu.
13th. Yensa, in the territory of the Fóngfoná.
14th. Yessímaná.
15th. Jinna or Jinniná, in the territory of Menka.
16th. Jitámaná, residence of the chief of Menka.
17th. Méggará. Here the territory of Bóbó begins. Tenyéra from here ten
days S.S.W., and Kong about twenty-three, by way of Fó and Natkhe, S.E.
[Footnote 155: The Tombo call the Songhay “Jennawélam.”]
[Footnote 156: Duncan’s Travels.]
[Footnote 157: Vol. ii. p. 82. From Baffo to Zafoora. “I had travelled
forty-four miles (in one day), almost without halting.” A still greater
rate of travelling occurs p. 145.]
[Footnote 158: Duncan says (vol. ii. p. 96) that the Niger appears to be
known here only by the name Joleeba, not Joliba. Whatever the form, that
name is Mandingo: nevertheless, he states the population expressly to
belong to the Felláta (or Fúlbe). The latter, from what he says (pp. 109
and 126), seem to hold the dominion of the country; but none of the
names which he gives belong to that language. Then the customs do not
agree at all with such a state of society, neither the péto (pp. 101,
116, 119), nor the prostration (pp. 104, 111, 151, 155, 160, 173).]
APPENDIX VII.
PEDIGREE OF THE SHEIKH SÍDI ÁHMED EL BAKÁY.
Sídi ʿUkbå, son of ʿOmár with the surname El Mústajáb, the great
conqueror of Barbary.
Sakéra.
Yadrúba.
Sʿaíd.
ʿAbd el Kerím.
Mohammed.
Yakhsha.
Domán.
Yahia.
ʿAlí.
Sídi Áhmed, or Mohammed, el Kuntí, born of a Limtúna mother called
Yágedásh. He is said to have died in Fask, a district W. of Shingít.
Sídi Áhmed el Bakáy, died in Waláta.
Sídi ʿOmár e’ Sheikh, is said to have changed the cruel custom,
prevailing in the family before him, of murdering all the (male)
children except one,—and to have left all his three sons alive. For this
reason it is that his name occupies a prominent position in El Bakáy’s
poem. He was a great friend of ʿAbd el Kerím ben Mohammed el Maghíli,
and is said to have visited, in his company, the learned Sheikh e’
Soyúti in Egypt. He is said to have died A.H. 960 (A.D. 1553), in the
district of Gídi or Ígídi, E. of the Sákiet el hamra.
Sídi el Wáfi, although Sídi ʿOmár’s second son, succeeded his father as
Welí, while the Sheikhdom rested with his elder brother Sídi Mukhtár,
who died in the sanctuary or chapel called Zawyet Kunta, situated in the
neighbourhood of Bú-ʿAlí, the ksar or village of Tawát where the family
of El Maghíli resided. El Wáfi’s younger brother was Sídi Áhmed e’ Regá.
Sídi Haiballa (Habíb-allah). }
}
Sídi Mohammed. } These four were only Welíye, without
} having the dignity of Sheikh.
Sídi Bú-Bakr. }
}
Bábá Áhmed. }
Mukhtár, also called Mukhtár el kebír, in order to distinguish him from
his grandson. With him the dignity of Sheikh was transferred into this
branch of the family. He died, A.H. 1226 (A.D. 1811). A dream, or sacred
vision, which he had in the year 1209, is very famous in those parts of
Negroland.
Sídi Mohammed e’ Sheikh died 2nd Shawál, 1241 (10th May, 1826), during
Major Laing’s residence in the hilleh in Ázawád.
Mukhtár, his eldest son, died 1263, in Timbúktu.
Sídi Áhmed el Bakáy, Mukhtár’s younger brother, the present chief.
APPENDIX VIII.
TWO POEMS OF THE SHEIKH EL BAKÁY, WHEREIN HE SATIRIZES THE FÚLBE OF
MÁSINA.
* * * * *
الحمد لله وحده وصلى الله على من لا نبى بعده
ولشيخنا وسيدنا احمد البكاى بن شيخنا وسيدنا محمد بن شيخنا وسيدنا المختار
يخاطب الجماعة الفلانية الماسنية لما ارادوا ضيفه عبد الكريم بارث الانكليزى
النصرانى
قُلْ لِجَيْشِ الفُلَان قُلْتُ شَنِيعا رِمْتُ امْراً امْراً عظيما فظيعـــا
قد طلبتُمْ ضيفى سَتَلْقَوْنَ ضَيْفِى يَوْمَ تلقَوْنَهُ عزيزا منيعـــا
ضيفَ حُرٍّ لحرّة بنتِ حرّ وابوه حرٌّ اجاد الصنيعـــا
لم تَلِدْنى إِماؤٌ ثم ما ربْــــــبَيْنَنِى فى حجورهِنّ رضيعـــا
ما عردنا من سام الّا كريما أَبْيَضَ الوجه سيّدا او قريعـــا
وابى مَنْ عَرَفْتُمُ وابوه ما عردنا مِنْ سامَ الّا رفيعـــا
ليس فى اُمَّهاتهمْ بنتُ عبدٍ تَحْمل الفَحْمَ مِثْلَها أَنْ تَبيعـــا
ابنها ربها ولاكِنْ ابوه ربُّه بَتَّ عتْقَه مُسْتَطيعـــا
لم تلدنى بنتٌ لِحامَ ولا ٱبْنٌ لبنى حامَ الأَلِىِ لَنْ اطيعـــا
لبى حام الالى لا يرون الضْــــــضَيْفَ الّا شهيرةٌ وبديعـــا
انّ ضيفى عِرْضى وما كان عرْضى بمضاعٍ فضيفُه لَنْ يضيعـــا
انّ عبد مناف بن قُصَى بــــــن كِلاب بن مُرّة المستنيعـــا
ولوى بن غالب ونرار بــــــن معدّ أَوْصوُا بِأَنْ لا أَكيعـــا
ونهانى فَهْرُ بنُ مالكِ بْنِ النْــــــنَضْرِ أَنْ أَسْتَرِيبَ او أَسْتَرِيعـــا
عمرَ الشيخ من بنى احمد البكــــــاءِ يَنْمى الوافِىُّ حُرّا نصيعـــا
ونماه الكُنْتِىُّ نجلُ علِىٍّ كان من عُقْبَةَ المجاب صريعـــا
تِلْكَ آبائِىِ الكِرامُ وكانوا ضيفُهُمْ لا يَمُوتُ فى الدَهْرِ ضَيْعـــا
لا يَخافُ السلطانُ أَنَّ حَيْفَ أَوْ أَنَّ بَيْعَ السلطانِ لَيْسَ مَبِيعـــا
منكم لن يراع الا اذا السلــــــطان عبد المجيد من نكمه ريعـــا
دُونَ ما تَطْلبونَ حَرْبٌ وضَرْبٌ وطعانٌ فى الزِنْجِ يُزْجِى النجيعـــا
دون ذاك الفتى وسمر العوالى ومصاعُ السُيُوفِ حَوْلًا كتيعـــا
واحْتِباطُ لأَنْفَاط هنّا وهنّا كَرُعُودٍ قَصَفْنَ ريحًا وريعـــا
تَحْمِلُ الموتَ فيه فِتْيانُ ضَرُّوا تَحْسِبُ الموتَ رَوْضَةً وربيعـــا
مِنْ رَعاريعَ أَوْ غطاريفَ مُرْدٍ وكهولٍ شاختْ فى العزّ جميعـــا
فَوْقَ جُرْدٍ من الجياد عناجيــــــجِ يَعابيِب عُوِّدَتْ انْ تميعـــا
من سِبَطْرٍ نُمْرٍ رباع شناحٍ كان غُرْبًا سكْبا ذريعا سريعـــا
ونشاصيةٍ مطهّمةٍ سلــــــهبةٍ أَوْ ثَقَتْ قَرًى ودسيعـــا
من عِرابٍ للْحوض او لثكانَتْ او كِدالٍ تُسْقُوا الحَليبَ النقيعـــا
شَحْمتى فى قَلَعَتِى مَنْ تصدّى لِشِقاقى اضْحى قميعا قليعـــا
حَسَبى الله ربُّ موسى وعيسى والنبيين أَنْ ارانى كنيعـــا
آيَدَ الواحدَ الفريدَ بنصرٍ فاظلّ الجموع منه الجميعـــا
إِنَّ فِرْعَوْنَ كان أَغْوَى وأَقْوَى ضَلَّ فى اليمّ والجموع صريعـــا
ماسِنَى عَقِّلوا اخاكم يكُنْ لى مِثْلَ بَلِّ ٱلإِمامِ خِلًّا تَبِيعـــا
او يكُنْ لى كما مضى ابواه إِنْ هُما لَمْ يُصابِرا لَمْ يليعـــا
أَوْ يَدَعْنِى مِنْ شَرِّهِ وَأَدَعْهُ إِنَّ خيرا فى الشرّ أَنْ لا يشيعـــا
إِنَّ الاعْلامَ اهل الاحْلامِ مِنْكُمْ آلُ فُودِىَّ ما تَبَنُّوا رفيعـــا
ماتبنّوا الَّا فَتًى أَحْوَذِيًا فى طريقِ العلِى بصيرا سميعـــا
يُكْرِمون الكِرامَ إِذْ مِنْهُمُ هُمْ ثم لا يصحبون خلقا خليعـــا
ثم لا يصحبون الّا ولِيًّا عالمًا شارعاً تقيًا وريعـــا
احْنوا مِنْ جوارنا ما أساتُمْ فلَدَيْنا الوِدادَ أَبْقوا وديعـــا
ولَدَيْنا الثناءَ أَبْقوا ربيطا ولدينا الإخاءَ أَبْقوا وضيعـــا
لَوْ تَشاعونَ مِثْلَهُمْ فيه كُنْتُمْ فَأَجَرْتُمْ رايًا مَعًا وصنيعـــا
لا كِنِ ٱلطَّبْعَ مالِكٌ فَلَوَ ٱسْطَا ع جبنُ الوَرَى لأَضْحَى شجيعـــا
* * * * *
وله ايضا يخاطب الفلان فى شان ضيفه
أَحَقًّا اتى مِنْ عِنْدَ أَحْمَدَ احمد محمّد سِيد العَبْد والعبد اسْوَد
يُسَايِلُ عن ضيفى لِيَرْجعَ ضيفَه فَيَسْلبه من ماله ويُقَيَّدُ
ويجعله ضيفًا لِكاوُورِ عنْدَه وصن شِرْفُ ما ضَيْفِى لِهَذَا مُعَوَّدُ
أَيقطانُ قال القول ام هم حالم بلى حالمٌ والله احمد احمد
ومن دون ضيفى عاقِلٌ ويَلَمْلمٌ وَرِضْوَى وهَمْلانٌ وقُدْسُ وذُرْوَدُ
اياخذه من قَبْلَ أَنْ تاخُذَ الفَنَى على راسِه والمَشْرَفِىُّ المُهَنَّدُ
اياخذه والسيف والرمح نائمٌ على سَرَقٍ إِنَّ الوشيجَ مُقَصَّدُ
اياخذه أَيْنَ التوارقُ كلُّها ومِنْ عَرَبٍ شيخٌ وكَهْلٌ وأَمْرَدُ
بنو الشيخِ عُثْمانَ بْنِ فُودِىَّ جُنْدُنا ومِنْ جُنْدِنا موسى بنُ بوضالَ يَشْهَدُ
وتَرْغَيْتَمُوتُ الُاسْدُ يَقْدُمُ حَيَّهُمْ لِكاوَى بن ام القُطْبى يُبْرِقُ يُرْعِدُ
وإِخْبِى بْنُ سالَمْ حَوْلَمُ إِيݤَوَدَّرَنْ ولِلْوَغْدُ أَݤَّ الحِنَّ جيشٌ محشّد
وفى تِنْݤِرِيݤِيفٍ رِجالٌ أَعِزّةٌ بنو حَمَّلاسِ القومُ فيها تَسَوَّدُ
وتَنْصُرُ ضيفى مِنْ كَلَسّوقِ فِتْيَةٌ لهم أَسَدٌ فى النايِباتِ وأَسْوَدُ
هُمُ القوم فى الإسلام لا يَخْذَلُونَنىِ وهم اخوتى اجدى الىّ وانجد
ولى من بنى الفلان الارض عصبة الى نصْرِ دينِ الله تَسْعى وتحفد
أَحَبُّ اليهم مِنْ بَيْتِهم واهْلهم وأَنْفُسِهِمْ دينُ ٱلْإِلَهِ يُؤَيَّدُ
اذاما راوا كفرا وعصْيانَ ربّهم ابوا ونبوا من كلّ مَنْ هو هومُفْسِدُ
ولى من رجال الله فى الا رض ثم مِنْ ملائكةٍ نصرٌ وجيش مشرّد
وحَسْبى فَحَسْبى اللهُ جلّ جلالُه فما النصر الّا مِنْه والله أَمْجَدُ
فما النصر الّا منه لا من مَلايِكٍ وإِنْ كَثَرُوا جِدًّا وعَزُّوا وحُمِّدُ (او)
هو الله جلّ الله عَوَّدَ نصْرَه على كلِ جبارٍ يَضُرُّ ويَعْنَدُ
وانّى لَتَكْفِينِى مِنْ احمدَ دَعْوَةٌ إِلى الله فى جَوْفٍ مِنَ اليل تَصْعَدُ
ٱسَدِدُها سَهْمًا اليه بِسُحْرَةٍ فَيُصْبِحُ منها وَهْوَ بِالْمَوْتِ مقْصد
فإِنْ تابَ يومًا فَهْو خير له وان ابى لم يَتِبْ فَٱلأَمْرُلِلّه مَسَنَّدُ
فمن قبله فرعونُ نمرودُ قبله وعاد وشدادُ بْن عاد تَمَرَّدُ او
فكلٌّ عليه قَدْ دعى انْبِيَاءُهُمْ ففادوا وبادوا كلّهم وتَفَرَّدُ او
دعى ربَّه موسى وعيسى وصالح وهود وابراهيم ثم محمد
فَمَدْعُوُنا سُبْحَانَهُ واحدٌ كَمَا اجيبوا يُجِيبُ المومنين وينجد
فيا ربِّ اُنْصُرْنِى كَمَا قَد نَصَرْتَهُمْ فإِنَّك لا حجرٌ عليك ولا يَدُ
وصَلِ عليهم ثم سَلِّمْ مُبارِكًا فما مِنْهُمُ الا حمِيدُ وأَحْمَدُ
TRANSLATION OF THE TWO POEMS OF ÁHMED EL BAKÁY.
BY DR. JOHN NICHOLSON, PENRITH.
“IN the name of GOD,” &c.
“And our Sheikh and Lord, Áhmed el Bakáy, the son of our Sheikh and Lord
Mohammed, the son of our Sheikh and Lord El Mukhtár, said, addressing
the assembly of the Fulán of Másina, when they attacked his guest, ʿAbd
el Kerím Barth, the Englishman, the Christian. (The metre is khafíf.)
“TELL the host of the Fulán,—I say, shameful! I am attacked in a great
and weighty matter. Ye have sought my guest: you will find him, when you
do find him, mighty, protected, the free guest of a free man, who is the
son of a free woman who was daughter of a freeman, and whose father was
a freeman, who lavished benefits. No slave bore me, nor did such foster
me in their bosoms as a suckling; and my father is he whom you know, and
his father. We have not descended from Sém, except as noble, as
munificent, as white of face, as lords or chieftains. Among their
mothers there is no daughter of a slave who bears coals, like herself,
that she may sell them; whose son is her master, whereas his father is
his master; who effected his manumission, as being obedient. No daughter
nor son of Hám was my parent, nor will I obey the sons of the lazy Hám.
Among the sons of the lazy Hám none but fat women and corpulent men see
guests [?]. My guest is my honour, and my honour never was in jeopardy;
therefore its guest shall never be imperilled. ʿAbd Menáf ben Kosay ben
Kiláb ben Morra, my ancestor, and Luway ben Gháleb, and Nizár ben Mʿadd,
admonish me not to fear; and Fehr ben Málik ben El Nadhr[159] forbids me
to entertain alarm or suspicion. El Wáfi increases ʿOmár, the Sheikh of
the sons of Áhmed el Bakáy, by the addition of a fair, freeborn man; and
El Kuntí increased him—the progeny of ʿAlí—who sprang from ʿUkbå the
Accepted, who perished heroically. Such were my ancestors, noblemen, and
their guest never died in agony.
“The Sultan is not alarmed that the homage and allegiance of the Sultan
will not be duly paid.[160] He will not be afraid of you, until the
Sultan ʿAbd el Mejíd is afraid of Nukmah.[161] War and blows are to be
found elsewhere than where ye seek; and wounds among the Zinj drive
forth the flowing blood,— without molesting this man,—and long spears
and cuts of swords round about on all sides, and the explosion of
cannons hither and thither, like thunders which crash in blasts and
reverberations. They consider the death in which men are destroyed,—they
count it a garden and a vernal season of noble youths and gallant lads,
and mature men who have grown old together in dignity, mounted on sleek,
swift horses, steeds, coursers, trained to run, tall piebalds, five-
year-olds, tall, fleet, wide-stepping, rapid, apple-rumped, plump, long-
boned, strong in back and neck, Arabian blood-horses of El Hódh, or
Tagánet, or Kidál[162], that are fed upon cooling milk.
“I am secure in my position.[163] He who attempts to contend with me
will be cut off, overwhelmed. I rely on ALLAH, the Lord of Moses, and
Jesus, and the Prophets, that I may see myself contented. HE aids the
solitary and deserted with His help, so that He overwhelms the multitude
altogether. Lo! Pharaoh was very wicked and very mighty: he lost his way
in the sea, and the host were laid low.
“Oh, Másina! reprove your brother, that he may become a submissive
friend to me, like the Imám Bello; or that he may be to me as both his
parents were before: if they did not suffer, they did not fear. Or, let
him leave me alone with his evil, and I will leave him alone. The best
of evil is that it should not manifest itself.
“Behold! the learned and the humane among you, the Ál Fódiye[164]; they
do not adopt a chief; they do not adopt any but one who is wise about
the way of the Most High, and who sees and hears. They respect the
honourable, because they are themselves such. They do not associate with
the ignoble: they only consort with those that are saints, learned,
poets, pious, abstemious. Repair the evil ye have done our neighbour;
and preserve affection for us, preserve for us unfailing gratitude and
inviolate brotherhood. If ye were willing, like them, ye should be in
it, and would earn both fame and benefits. But nature is queen. If
cowards only could, they certainly would be brave.”
“And he said again,—addressing the Fullán on the subject of his guest.
(The metre is Tawíl.)
“DID Mohammed Síd, the slave, and that slave a black one, really come
from Áhmed [ben] Áhmed, to inquire about my guest, in order to make him
return as [become] his guest, that he might plunder him, and fetter him,
and make him a guest of Kaúri with him, and with San-Shirfu?[165] My
guest is not accustomed to this! Or did Yaktán say the speech? Is he not
a dreamer? Yes, a dreamer, by ALLAH! Áhmed, Áhmed! And, besides my
guest, there is ʿAákil, and Yalamlam, and Ridhwa, and Hamlán, and Kudsu,
and Dhurwad.[166] Will he take him before death and the Indian scimitars
seize on his own head? Will he take him while the sword and the spear
are asleep, by stealth? Lo, the lances do not miss their aim! Will he
take him where all the Tawárek are, and of the Arabs, a Sheikh, and a
mature man, and a lad?
“The descendants of the Sheikh ʿOthmán ben Fódiye are our army; and of
our army Músa ben Bodhál is a witness; and Targaitamútu, the lions,
whose tribe Likáway[167], the nephew of Alkúttabu, leads, who lightens,
thunders; and Ákhbi ben Sálem, round whom are the Igwádaren, and Woghdu
Agga ’l Henne has a gathered host. And among the Tinkiríkíf there are
noble men, the Benu Hammalása, whose troop shows valour; and young men
from the Kél e’ Súk, who are lions in calamities, and who are brave,
assist my guest. These are the people in El Islám: they do not
disappoint me, and they are my brothers, and very useful and helpful to
me. I have among the tribe of the Fullán a body of men in the land who
run and hasten to defend the religion of ALLAH. Dearer to them than
their house and family and souls is the religion of ALLAH, who is
mighty! Whenever they see infidelity and rebellion against their Lord,
they resist, and go aside from every impious person. And I have some of
the men of ALLAH in the land, and also of the angels, as an auxiliary
and a scattering host. And my trust—my trust is in ALLAH, whose majesty
is great! and there is no help except from Him; and ALLAH is most
mighty! So there is no help except from Him; not even from the angels,
though they be mighty and worthy of praise. He is GOD, who is great! He
redoubles His aid against every oppressor who is violent and exorbitant.
As for me, it is sufficient protection against Áhmed that I should pray
to ALLAH in the belly[168] of this night that approaches. I will aim my
prayer at Him, at the dawn, like an arrow. He shall find himself, when
he sees to-morrow, smitten with death. But if he repents one day, that
will be best for him. But if he refuse,—will not repent,—then the matter
is referred to ALLAH. Before him, Pharaoh, and Nimród, and ʿAád, and
Sheddád ben ʿAád rebelled: but all those on whom their prophets invoked
vengeance perished, and disappeared, and were desolated. Moses, and
Jesus, and Sálih, and Húd, and Abraham, and subsequently Mohammed,
called on their Lord. He alone then—glory to his name!—is the One we
invoke. Just as they obey, so will He answer and help the faithful.
Then, help me, O LORD, in the same way as Thou didst help them: for
there is no defence and no help above Thee. And bless and prosper them
with benedictions; for there are not any among them but those that
deserve praise and honour.
“Finished with the help of GOD,” &c. &c.
[Footnote 159: All the preceding names are those of well-known ancestors
of Mohammed, the prophet: those that follow are the poet’s own.]
[Footnote 160: I cannot approve this translation of Dr. Nicholson. I
read صببعا and translate—“The sultan is not afraid, lest he may not be
feared, or obedience not be paid him. The Sultan (ʿAbd el Mejíd) is not
a young lad.” El Bakay, I think, opposes here the Sultan ʿAbd el Mejíd
to the young chief Áhmedu ben Áhmedu, who was quite a young man. Dr.
Nicholson observes that there is a great fault in the metre of the first
hemistich; but that the consonants of the text are strictly those of the
MS.—H. B.]
[Footnote 161: This place, Nukmah, or Núgguma, is probably the small
place of that name in Másina, and not the village called also “Ksar el
Mʿallemín,” mentioned above, p. 250. But I am not quite certain about
it.—H. B.]
[Footnote 162: Three districts celebrated for their breed of horses.
Kidál lies between Mabrúk and the country of the Awelímmiden.—H. B.]
[Footnote 163: Literally, “My fat is in my wallet.” Freitag, “Arab.
Prov.” i. p. 664.]
[Footnote 164: The poet here exhibits to the hostile ruler of Másina the
docile behaviour of his friends, the rulers of Sókoto, the successors of
the Sheikh Fódiye.—H. B.]
[Footnote 165: San-Shirfu is the name of one of the two kádhis of
Timbúktu. Kaúri is the name of the emír.—H. B.]
[Footnote 166: This passage about Yaktán neither I nor Dr. Nicholson are
able to clear up fully.—H. B.]
[Footnote 167: See what is said about this man, whose name is generally
pronounced Elágwi, in the Appendix III. to Vol. V. p. 553. Ákhbi,
Woghdu, and the other people are mentioned repeatedly by me.—H. B.]
[Footnote 168: _i.e._ The latter third.]
APPENDIX IX.
* * * * *
CHRONOLOGICAL TABLE
OF THE
HISTORY OF SONGHAY AND THE NEIGHBOURING KINGDOMS.
* * * * *