of which are—_Wara_, where the Sultan resides in a place of
the same name; an open town consisting of houses built of mud,
and huts constructed of brushwood: _Sila_, a large district, with
a governor, who likewise styles himself king. _Runga_, (well known
to Mr. Browne): _Dar Tama_; (these two have a peculiar language):
_Modjo_, probably the same which Mr. Browne calls Moddago (p. 465,
Ed. of 1797) and Mr. Seetzen, Metko.[1] What Mr. Seetzen relates
of this district, is perhaps applicable to the whole country of
Borgo; for the Negroes frequently apply to the whole country,
the name of any one of its districts; thus, for instance, I have
often heard them call Darfour by the name of Dar Gondjara, Gondjara
being a town of Darfour, where the learned men reside, and have
their schools, in the vicinity of Kobbe: it is the same place,
I believe, which Mr. Browne calls Hellet el Fokara. The district
of Metko was likewise known to Horneman. The practice of changing
the names of countries, rivers, and districts, is, I fancy, one of
the principal causes of the great confusion still prevailing in
the geography of Soudan. Other provinces of Borgo are, _Abasa_:
_Mankary_, a large province in a south-west direction: _Gimur_
(known to Mr. Browne by the name of _Gimer_); _Djyr_, from the name
of which province the above mentioned river takes its appellation.
The chiefs of the provinces of Borgo hold their office from
the Sultan of Wara, and pay to him a yearly tribute, which they
withhold, and declare themselves rebels, whenever they have a good
opportunity. The present Sultan of Borgo is Yousef, the son of Abd el
Kerim Saboun, who died last year. The power of Borgo is principally
owing to this Saboun, who was a just, but very severe ruler, showing
no mercy to any of the governors who had swerved from the duties of
obedience; and who had condemned many of his subjects to suffer death
during his long reign. It was this prince who conquered Bagerme,
the chief of which country had been dependent upon Bornou, but had
declared himself independent. The King of Bornou applied to Saboun
to assist him in reducing the rebel, representing to him that the
war was a religious duty, because the chief of Bagerme had, contrary
to the laws of the Islam, married his own sister, and thus proved
himself to be a pagan. Saboun marched with his army to Bagerme, and
conquered the whole country, but kept it for himself. It is said that
he there found a large treasure in silver, which he carried off upon
two hundred camels; for that in Bornou and Bagerme there are many
silver mines. Upon this occasion great numbers of the inhabitants of
Bagerme, with their wives and children, were driven off as slaves;
but on their arrival at Borgo, the learned men of that country, who
form a corps as powerful, it seems, as the Ulemas at Constantinople,
represented to Saboun, that as they were Mahommedans, it was unjust
to reduce them to slavery. They were then restored to liberty, and
many of them returned: others remained voluntarily at Borgo, where
they continue to earn a good livelihood by their art of giving the
blue dye to cottons; this dye is produced from an indigenous plant,
resembling indigo, and which is said to be preferable to the indigo
of Egypt. Both are known by the same name of Nili.
The Sultan of _Wara_, or of _Fasher_, as he is likewise called
(Fasher being a term applied to the open place where he gives
audience) has among his troops many Negroes, some of whom are still
pagans: other pagans are likewise settled in almost every town of
Borgo. The Sultan leaves his residence every Friday after prayers,[2]
and it is an established custom, that if any one has to complain
of oppression from the Sultan’s officers, he runs about on the
plain like a mad man; until the Sultan seeing him, sends for him,
and listens to his story.
Among the Sultan’s troops are a few armed with fire-locks, and
he has several small guns, that have lately been given to him by
the Bey of Tripoli. His principal strength consists in horsemen,
many of whom are clad in coats of mail, and are well mounted,
the horses of that country being reported to be of the best breed.
The country of Bornou is inhabited by many Arab tribes, who speak
only Arabic, and are much fairer than the natives. Among them are
the Djeheyne (جهينه) and Khozem (خزام), both of whom are
from Arabia, and famed in Arabian history. Many of the Khozems are
said to be Sherifs. To these Arab tribes, other indigenous Negroe
Bedouin tribes are united; who, after the rainy season is over, when
the ponds in the desert are dried up, pitch their tents and pasture
their flocks in the cultivated country among the villages, permission
being granted them by the Sultan, who levies heavy duties upon them,
paid in cows, camels, and sheep. Among the Negroe tribes, is the
great tribe of Fellata, of whom those who dwell in the neighbourhood
of Bornou are Musselmans; while others of the same tribe, who live
farther west, are still pagan. This nation of Fellata appears to
be in great strength throughout Soudan: they have spread across
the whole continent, and I saw one of them at Mekka, who told me
that his encampment, when he left it, was in the neighbourhood
of Timbuctou. The Fellata have attacked and pillaged both Bornou
and Kashna, and the latter town is said to be at present half
ruined. They are mostly horsemen. They fight with poisoned arrows,
as do in general all the pagan tribes of this part of Soudan; the
arrow is short, and of iron; the smallest scratch with it causes the
body to swell, and is infallibly mortal, unless counteracted by an
antidote, known amongst the natives. This antidote is prepared from
a small worm, called at Borgo and Bagerme, Kodongo, which is dried
and reduced to powder. The wound is rubbed with the powder, and
some of it is eaten. Whenever the soldiers of Borgo go to war, they
are furnished with a small box of this powder. The Borgo soldiers,
who are pagan Negroes, are armed with the same poisoned arrows.
The pagan Negroe nations are from ten to fifteen days journey distant
from Borgo: and the people of the latter country are continually
making inroads upon them to carry off slaves. The most noted of
these pagan countries[3] are Dargulla, Benda, Djenke, Yemyem,
and Ola, which is the farthest off. Some of the pagan nations are
tributary to the King of Borgo, who keeps an officer stationed in
their territory to receive the tribute; which is paid in copper
and slaves. In return for this tribute, they are exempted from
all open attacks from the Moslims, although they are constantly
suffering from the secret inroads of Borgo robbers. Merchants
who wish to purchase slaves, repair into these pagan countries,
and address themselves to the Borgo officers stationed there. The
officer sends to the chiefs of the country, and native merchants,
who carry to him for sale either their own slaves acquired in war,
(for the Borgo officers constantly stir up war amongst them) or
such as are adjudged to them by the law (for the smallest trespasses
are punished by captivity). The people themselves also often steal
the children of their neighbours, or if they have a large family,
sell their own.
The slaves are bought from the native traders in presence of the
officer, in exchange for Dhourra, Dokhen, and cows. The pagan natives
cultivate few fields, but are extremely fond of Dhourra. They have
great abundance of sheep and goats, but very few cows: one sack of
Dhourra, making a quarter of a camel’s load, or about one cwt. is
equal in value to a slave; a cow is valued at four slaves. The
Borgo merchants in returning to their country, tie the slaves
they have purchased to a long iron chain, passed round the neck of
every one of them, from twenty to thirty being thus tied one behind
the other; nor is the chain taken off until they reach Borgo. The
provinces of this kingdom are full of slaves: some are to be met
with in every house; and they are said to be very industrious,
which is ascribed to their change of religion, most of them being
converted to Islamism soon after their arrival. They manufacture
copper, and make earthern-ware and pipe-heads. They work also in
leather. My informants, who had never been in the pagan countries,
told me from hear-say, that they are throughout mountainous, and
that several very large rivers flow through them, which are never
dry. The butter-tree grows there; and there is abundance of copper.
Fezzan traders sometimes repair in caravans to Borgo, which they call
_Waday_. Though the result of my inquiries among the Negroe pilgrims
was, that the caravans were not regular, there can be no doubt as
to the existence of the route: as I have seen a Borgo pilgrim who
came by way of Fezzan and Tripoli to Cairo. But although the Fezzan
traders do sometimes cross this desert, their trade between Fezzan
and Borgo is principally in the hands of the Tibbou Bedouins,
who occupy the intervening waste. Hornemann makes no mention of
the caravans, though he speaks of the country of Wadey, p. 134;
and he says that he met a man from Siout, who had come by Darfour,
Borgo, and Bagerme to Fezzan.
My informer gave me the following route from Borgo to Fezzan,
which seems to be of some importance, as shewing that the position
of Bornou, as laid down in the last maps, is much too far to the
east. From Borgo this caravan proceeded five days journey, over a
flat desert of sand, to the well Marmar (مرمر), thence
Three days journey over the same sandy plain to the well Abou Doum
(ابو دوم), where a few date trees grow: thence
Two days journey across low hills to the well Bir Hadjara (بير
حجارة), with good water; thence
Four days journey over a flat desert to the place called Bahr
(بحر), a low ground, where the travellers dig pits in the sand,
and find water in great plenty. It is called Bahr, because in the
rainy season the ground is overflowed: thence
Three days journey to the well of Dirky (دركي), at the entrance
into the mountains of Dirky. Dirky is the name of a strong tribe
of Tibbou, who inhabit these mountains, but whose principal abode
is at several days journey west of the road. Thence to Fezzan the
country is almost without interruption mountainous. In the vallies
of these mountains grow a few date trees and Doums; the Tarfa, or
tamarisk, is also very common, and affords food to the camels of
the caravan. From Dirky they proceed two days journey to the well
in the mountain, called Byr Akheybesh (بير اخيبش): thence
Five days journey, mostly of mountainous road, to the well Woyk
(ويق).
Three days to the well Sarfaya (صرفاية).
Four days journey to the mountains called Hedjar es Soud, (حجار
السود) or the black rocks, so called from their colour, and
which are a part of the above mentioned chain. At the entrance of
them lies the well called Byr el Asoad (بر الاسود), where
the caravans usually stop a few days. From thence in crossing the
mountains, the traveller comes, after
Five days journey to a well, the name of which my informant had
forgotten. Some date trees grow there: from thence
Seven days journey to El Boeyra (بويره) a small well, which
is likewise called _Abo_. I suspect that several of these wells
have different names, and that the northern Arab traders apply
to them Arabic names, in addition to those they receive from the
native Tibbous. At this well the mountains terminate, and the road
descends again into a level plain. The well of _Boeyra_ or _Abo_,
is situated within the country of Tibertz, a large district of that
name, where the strongest tribe of the Tibbou reside. From hence
the road leads over the plain
Six days journey to Katroun (قطرون), the first village
within the territory of Fezzan, which is likewise called _Heleit
el Morabetein_ (حلة المُرابطين), or the village of
the learned men. Cultivated districts are passed from thence to
Morzouk (مرزوق), which is at the distance of two or three days
journey. In all, fifty-two days journey from Borgo to Morzouk: but
as the rate of march is slow, and the caravans make considerable
halts at several of the wells, they usually occupy sixty or seventy
days in the journey.
During this march, Bagerme, Bahr el Ghazal, and Bornou, are to
the west of the road. I have been constantly assured that Bornou
is more to the westward than due north of Bagerme, which agrees
likewise with what Hornemann heard at Fezzan; namely, that Bornou
lies south of Fezzan. On the road just described, no river or lake
is to be met with except during the rainy season.[4] The water found
in the wells is every where sweet: and many of them are very deep,
and cased with stone, the labour, it is said, of Djân or demons. In
the winter time rain water is met with in the torrents and ponds. The
wells are the property of different tribes of the Tibbou nation,
who are idolaters, and do not speak Arabic. Their encampments are met
with in the neighbourhood of the wells, and the caravans in passing
pay to them some trifling passage duties. The road is safe from any
open attacks, as the Fezzan traders are well armed with firelocks,
a weapon unknown to the Tibbou, but they are obliged to be upon
constant guard against nightly robbers. In the most barren parts
of the sandy desert, the camels find shrubs or herbs to feed upon,
and the travellers some brushwood to light their evening fires.
It seems that the current prices of articles used in the slave trade
at Fezzan, bear the same proportion to those at Waday or Borgo, as
do those of Sennaar, when compared with those of Upper Egypt. A camel
at Waday is worth seven or eight dollars, which at Fezzan costs from
twenty-five to thirty-five dollars. A slave boy at Fezzan is worth
from forty to fifty dollars, and at Waday from ten to twelve dollars.
The Bey of Tripoly, as chief of Fezzan, sends presents to the
Sultan of Borgo, and receives others in return. From Dar Saley to
Bagerme are 15 days journey, and as many from Bagerme to Bornou,
but there is a shorter road from Dar Saley to Bornou, which leads
in 20 days to that place.
I should observe here, that the statement of distances in Soudan is
subject to great uncertainties, because the Negroes often reckon
the distance only to the confines of the country, and not to the
principal town; thus for instance, they will state the distance
of Bornou from Dar Saley, without specifying whether it is Birney,
the capital of Bornou, or only as far as the frontier.
The native of Bornou who gave me the annexed vocabulary, was
a man upon whose general information no great reliance could be
placed. However, he absolutely denied the existence of any lake in
his country—such as is mentioned in the preceding itinerary. He
stated that the large river Tsad (the same mentioned by Hornemann
under the name of Zad: though I strongly question his information
as to its identity with the Joliba) flows through Bornou at a
short distance from the capital of Birney. Its source was unknown
to him. But at the time of the inundation, which is as regular
there as in Egypt, it flows with great impetuosity. A female slave,
richly dressed, is on this solemn occasion thrown into the stream
by order of the king.
The river Shary was well known to this man, although he had never
seen it; he called it the river of Bagerme.
* * * * *
Whilst British philanthropy is directed towards the abolition of
the slave trade in the west of Africa, the eager pursuit of gain
has opened in the eastern parts of that continent a new channel, by
which the captive Negroes are carried into foreign countries, never
to see their homes again. In the summer of 1816, a caravan arrived
at Cairo from Augila, with above three hundred slaves procured from
Waday or Borgo. The Arabs of Augila seeing that the Fezzan traders
attempted sometimes a direct communication with Borgo, were of
opinion that a road thither might be found likewise from Augila,
southwards across the desert; and in 1811, they for the first time
tried that journey. They reached Borgo, but upon their return,
having no guides, they lost the road, and a great number of them,
as well as the greater part of the slaves they had with them, died
of thirst. In 1813 they made a fresh attempt, as unsuccessful as the
former. Many of them died in the desert before they reached Waday;
those who arrived there might have gone back by Fezzan, but they were
afraid of the jealousy of the Fezzan traders, and trusting their
fortunes to the same fatal road, very few found their way back to
Augila. Such however is the determined spirit of the slave-trader,
and the energy and enterprize of these people, that they were not
discouraged by these failures. In 1814 a party of Augila Arabs set
out again on the same road; reached Waday, and traced back their
way to their own town, when the great profits which they had derived
from the sale of their slaves made them forget all the dangers they
had experienced, and the trade no doubt will be continued.
FOOTNOTES:
[Footnote 1: Vide Supplement to the Encyclopædia Britannica,
voce Africa.]
[Footnote 2: The Sultan of Bornou is never seen but on feast days.]
[Footnote 3: The name of Wangara, and the existence of any great
inland sea, were unknown to my informers.]
[Footnote 4: The Bornou river probably takes its rise in the
mountains described in the foregoing route.]
VOCABULARIES OF THE BORGO AND BORNOU LANGUAGES.
_Obs._ The words marked with A. are Arabic, or of Arabic origin.
* * * * *
_Language of Waday,
_English._ Borgo, or Dar _Bornou._
Saley._
Head Kidjy Kela
Hair Soufa (Souf, in Kondoly
Arabic, means wool)
Eye Kapak Shim
Forehead — Angoum
Nose Kharsouma, A. Kensa
Cheek Ghambilanak Fyly
Beard Gamur on the cheek, Gyga
under the chin,
Andjedy
Mustachios They have no word for these, as they
are close shaved.
Lips — Kadjéba
Mouth Kana Djy
Teeth Saateni Tim̄y
Tongue Dalmek Telam̄
Ears Kozah Somou
Neck Bitik Dabbou
Breasts Kosso Gandjy
Teats Angoun —
Shoulder Korkoro Kabana
Arm Galma Bȳbe
Hand Kara Mousko
Fingers Nyngar Missy Kolnado, A?
Nails Dodjay Gyrgane
Belly Tabok Soro
Loins Gondini —
Heart Goly Kāgergy
Entrails Konny Kālem
Bones Gandjig Sila
Liver — Kemāren
Pudenda hom. Gomlou Kemkarem
— fem. Ganyak Kissi Kanarem
Bottom Dober, A. Ourarem
Leg Djah Sakal
Foot Djastongoly Pelli Shybeh
Flesh Nȳo Da
Skin Dou Katyge
Blood Ary Bou
Father Tonouny Abāk, A.
Mother Tinyng Yany
Son Kalak Tata
Daughter or girl Kakalak Pyro
Brother Mirr Kerāmy
Sister Mokk —
Uncle, by the father Manmāk Babany
Ditto by the mother Mannak Rabbany
Grand-father Mongola Kagany
First Cousin Myrāk Kagansytilo
Slave, sing. Borik Kalȳa
Slave, plur. Bourto —
Female Slave, sin. Madjek Kyr
Ditto, plur. Mayto —
The world Donya, A. Donya, A.
Heaven Sema, A. Pery
God Kalak Kamande
likewise Allah, A. likewise Allah, A
Prophet Naby, A. Naby, A.
Angels Melāyke, A. Melayke, A.
Devil Sheytaan, A. Sheytaan, A.
Demon Djan, A. Djen, A.
Sun Anyk Konkal
Moon Aȳk Kōmbal
Stars Meniet Shilluga
Day Dealka Kaōō
Night Kosonga Boune
Dawn Fedjer, A. Sebeh, A.
Evening Moghreb, A. —
Noon Dhoher, A. —
Shade Andjelo Kābya
Rain Andjy Dolāya
Lightning Māltery Tsolty
Thunder Dortery Gyrdjy
Fire Wossyk Kanou
Clouds Abouya Pagāou
Wind Awlek Kerāwa
Calm Kebȳa —
The Earth Berr, A. Tsedy
The Ground Dordjeh Kolgoun
Sand Alāle Kary
Water Andjy (like rain) Angy
Stone Koduk Ko
Mountain Koduk Ko
Free Songou Kesgā
Wood Songou —
Grass or plants Lowa Kadjem
Date tree Sondo —
Sea No word for it No word for it
River Bettak Kamadogo
Wady (torrent or Bettak —
valley)
A Cow Daȳg Faȳeh
Cows Daa-y —
Bull Mar Ganymou
Bulls Marsha —
Calf Dongolak Kona
Camel Torbok Kalgamou
Camels Tormbosy —
Buffaloe Shem Gerān
Sheep Mindago Timy
plural, Mundji
Goat Djow, Katy
plural, Djosy
Jack-ass Adyk Koro
Horse Barak Mar By
Mare Barak Madjek Ferr
Mule Baghal, A. No mule in the
country.
Dog Nyouk Kiry
Antelope Lar Ingary
Hyæna Morfan or Dabak Bolso
Lion Amarak Gorgoly
Tiger Tomory Zarerma
Monkey Gorr Dagyl
Elephant Koukoty Kemāgen
Hippopotamus Seleen Engōrodo
Rhinoceros Omkorn, A. —
Crocodile Temsah, A. Karam
Fish Hout, A. Bony
Serpent Todjoun Kady
Giraffa Efar Kenzar
Bird Kosh Kashy Ongoda
Birds Alyl —
Ostrich Adak Kergyga
Locusts Adak Gaby
Grain in general Asch —
Corn Kamh, A. Elgamé
Dhourra, mais Koshmo Kabely
— Egyptian — Misreky
Dokhen Kelawa Argym
Barley Shayr, A. None in the country
Rice Ror, A. Gargamy
Tobacco Tāba —
Snuff — Tabah
Onions Basal, A. Lebassar
Garlick (Hibiscus) Toum, A. —
Bamye, raw Goroun Kabalesou
— dish of it Soo —
Melookhye — Gam
Cucumbers Saboro —
Gourds Anka Komou
Water Melons Andadjy Faly
Cotton Moryo Kalokosem
Wool Sool, A. Kondoly
Butter Tesra Kendafy
Milk Sila Ky-am
Salt Odja Mareda (which is
extracted from
certain herbs.)
Bread — Tabesca
APPENDIX. No. III.
* * * * *
_Translation of the Notices on Nubia contained in Makrizi’s[1]
History and Description of Egypt, called El Khetat, &c. with Notes,
written at Cairo, Dec. 1816, and Jan. 1817._
The following extracts are made from the first volume of this
excellent work, which is already too well known in Europe, to
be farther described here. They form about one hundredth part of
the whole work. In my opinion the information here given is more
detailed, accurate, and satisfactory, with regard to Nubia, than
that of any other Arabian geographer or historian. The translation
is made from a good MS. copy in my possession, which I compared with
two other copies belonging to different libraries of Cairo. The
book itself is become scarce in Egypt, and five copies of it only
exist at present at Cairo.
In the notes I have subjoined extracts from other Arabic authors
in my possession.
_Description of the Cataracts, and Notices concerning the Noubas,
extracted by Macrizi from Selym el Assouany._
Macrizi gives the explanation of the term Djandal (cataract),
which word has given rise to the erroneous name of the cataract
of Djanadel, applied to the cataract of Wady Halfa in Nubia.[2]
He then continues:
Ibn Selym el Assouany, in his book entitled “Notices on Nouba,
Mokra, Aloa, El Bedja, and the Nile,” relates as follows: The first
city of Nouba is called El Kaszer (Philæ), five miles distant from
Assouan; the last fortified place of the Moslims is the island of
Belak, one mile distant from this city of the Nouba. From Assouan
to Belak are several cataracts, in passing which ships require
the guidance of persons who know the passage; these are generally
fishermen. The cataracts are abrupt, with rocks advancing into
the river; and the fall of the water produces a deep and hoarse
murmur, which is heard from a great distance. At the city of El
Kaszer is a garrisoned post, which forms a gate into the country
of the Nouba. From this post to the first cataracts of Nouba is a
ten days journey.[3]
The Moslims freely frequent this district. In the hither part of it
they are possessed of landed property, and trade into the higher
country, where some of them are domiciliated. None of them speak
Arabic fluently. The district is narrow and mountainous. The Nile
is confined by the rocks of the desert, and the villages are at
considerable distances from one another on both banks. The trees are
the date and the Mokel.[4] The higher parts are broader than those
which are lower down, and the vine is there cultivated. There is no
natural irrigation of the soil, from its being too elevated. The
inhabitants sow by the _fedan_, or two and three _fedans_,[5]
and cows are employed to raise the water from the river by means
of water-wheels. Wheat is scarce among them; barley and _selt_ are
more abundant.[6] As their soil is so confined, they cultivate it
a second time.[7] In the summer (after having renewed the soil with
dung and earth) they then sow Dokhen, Dhourra, Djawars,[8] Sesamum
and Loubya. In this district lies Bedjrash, the town of the chief
of Merys,[9] and the castle of Ibrim, and another smaller castle,
with a harbour called Addoa, which is said to have been the native
place of Lokmat and Jonas.[10]
A wonderful ruin (_Birbe_) is seen here. In this district resides a
governor named by the great chief of the Noubas, who has the title
of Lord of the Mountain, and is one of their principal governors,
because he is so near the territory of the Moslims. Whenever any
Moslim travels to this country, and has a stock of merchandize
either for sale, or as a present to the king or governor, the
latter receives it all, and returns the value in slaves; for no
one, whether Moslim or not, is ever permitted to present himself
in person to the king.
On the first cataract of Nouba lies the city called _Takoa_,[11]
on a level ground, where the boats of the Nouba ascending from
the Kaszer usually stop. The boats dare not pass this village,
and no Moslim, nor any other person, dare ascend the river further
up, without permission from the Lord of the Mountain. From hence
to the upper _Maks_ are six days journey.[12] Cataracts continue
the whole way up. These are the worst parts of Nouba which I have
seen, owing to the difficulty and narrowness of the ground, and
the fatiguing road. The river is constantly interrupted by rapid
falls and projecting mountains, so that it is precipitated down
the rocks, and is in some places not above fifty peeks (cubits)
wide from one bank to the other.