Writing with small letters,{
Line, essúdder; pl. essudderen.
Alphabet, ágamek.

Cord in the buckle, tafillwit.
Stirrup, inérkeb.
Bridle, aljam. (Arab.)

errába. (Awel.)

Mouthpiece,tésirsün.
Stélakāt.

(Arab.) (Shkála), ázanis.
(Derket), simdi.
(Arab.) (El haske), tefárrwit.
Foot-cord, téfart.
Nose-bag, tágerik.

Single letter of alphabet, elkharf.
Dot on or under the letter, tidebákka.
Arm-ring worn by the men, áshebe.
Arm-ring worn by the ishínkoten.
females,
ishibga.

Foot-ring of females, ázabōr.
Finger-ring, tád-hot.

Ring worn in the hair of females, tebellau-
ten; pl. tubellawēn.
Ear-ring, tesábboten; pl. ísabān.
Necklace, tasghált.

String of beads hanging down from the head
of the females, tesiggort.

Khallala, a ring used by the (Arab) females to fasten their robe, tesákkanast.

Spur, mími; pl. mimítan.
Camel-saddle, étterik.

Small piece of leather under the saddle,
ashebótbot.

Leather tassels ornamenting the camel-sad-
dle, agárruwēn.
Nose-cord of camel, {

sherihet.

terihet. Head-ornament of camel, ádelák. A broad camel-saddle for mounting, takhawit. (Arab.)

Camel-saddle for luggage, aruku.

A sort of small cover, or umbrella, worn Nose-cord of ox of burden, áshau. occasionally by females to protect the Saddle of pack-ox, ádaför.

head, áhennek.

Donkey-saddle, ástik.

Whip, abarteg.

Stick, tabórit.

Shepherd's hook, ajékar.

Rope, írrivi.

Rope from dum-leaves, írrivi-n-ákōf.

Rope for securing the calves during the night, asíddi.

Leather rope, áran; pl. éronan.

Small leather rope, tárant.

Hoe, itédimut; pl. itídimun.
Hoe for sowing, akōn.

Are, tútale.

Hammer, afáddis.

Iron hammer, asawa.

Bellows, táshart.

Anvil, tahōnt.

TEMA'SHIGHT VOCABULARY.

of sheep, áfarak-n-ulli.

Place of pasturage, ámadōl.

House, tárasham; pl. tárishmēn.
Court-yard, ammas-n-éhé.

Water-pot for making the ablution before Upper room, tikrórien.

Wooden vessel covered with leather for con- Place of meeting, réme-n-méden.

Tomb, ásikke (azikke, Kabail).
Place, dihal (?).

Large dish, watering trough, azáwa; pl. Region, eljihálet.

Caravan ('akabár; pl. 'akwabír), térrekeft| Silver, ázeref.

Ivory, tusk of elephant, teshálat-n-élu.

Figured cotton, talazíggi (formed from the Ostrich feathers, tesággadēn-n-énnehe.

(rékeba); pl. ikéberān.

Provisions, ázad. (Arab.)

Luggage, ilala.

Merchandise, áshed (?).

Packet, ghadíle.

Calico (shigge), masr.

word shigge).

Silk, el kharir.

(Arab.)

Atlas, birribírri.

Red cloth, elbush.

Cotton, takerókerit.

Gum, tainust.

Wax, ékese.

Price, êm.

Sword-cord (el hamíle), el mejdul. (Arab.) Yard, agél (aghel? arm?).

Fathom, tíhid. A measure of four fathoms, akōs át-hid.

THE STORY OF THE PRODIGAL SON IN TEMA'SHIGHT.

Once was

(Luke xv.,
11.)

Tánfost: Aliad enne mákhshat n éhĕri.
Tale: The youth who (was) wasteful of substance.

Inne aw entukke
Said the younger
Yenker tesan,

11. Kalay illen awadem íyen ilarōris, ile essīn ilíaden. 12. a man one having children, having two youths. n dersen y obannis: Ikfähi adegger-eni dare éhĕri wa n nek. of them to his father: Give me my portion (?) of the substance which (is) thine. yezon geresan eherinnis. 13. Har darretādi s eshilan madroïni, yenker weighed out between them his substance. Until afterwards in days a few, arose

Arose their sire,

áliad ennin, yessinte eherinnis ikétenes isōkal yikka ákal íyen ogúgen; son younger (gathered (?) his substance all of it, returned passed (to) land one distant; yeķīm dars; ekhshet eherinnis ger tídedēn. 14. Darret ákhashat-n-eherinnis, dwelt in it; wasted his substance among women. After the wasting of his substance,

his camels.

azuet tetük egel ghalle dar ákal ídagh: ebhās harret. 15. Enker yikka a heavy thing bread (?) dearth in land that: failed to him a thing. He arose passed (to) halis íyen, isúfure imannis ghōris dar ágherim ídagh: hak irděmás shekărash man one, hired himself to him in district that he took? sent? him (to) field enis, edānas imměnās enis. 16. Hun tulis oles war iksha, asal alan-nof him, he fed for him But again? he ate not, save leaves of ehishkan wuidagh täten immĕnās. 17. Enta isíggère dar imannis, inne ye He contemplated in his soul, said to ille 'klan agōteni; erētusé daghsen ila wa his soul: As for me, my father (is) having servants many; each of them having what ikshe: hun nek amarádagh enákahē lās; behǎhe harret (or igafelli khōr ez kills me famine; fails to me a thing. zémen). 18. Amarádagh, tátǎragh denkar(agh) geligh gher obanin(i), ahas Instantly I will seek (that I) arise, I go toward my father, I may

innēgh: Obāni, nek egēgh irk harret gerit Mesínak gerit ke. to him say: My father, I have done evil thing between? our God, between thee. war issimmemáhalagh damusagh áliad innek. Amarádagh! ágǎhe ghas dar am worthy I be called son of thee. make me only in

not

Now !

13. Tideden, women, may seem to mean TT, "loves," as deden, verse 30. 14. Tegelet, is a loaf: qu. egel, bread? Ibha, deficit; elsewhere, fallit.

17. Amaradar, or amar adagh of vv. 18, 19, 21, seems to be imir enni of Kab., "that time," or

"this time."

19. Damusigh = ad-amûs-agh. The root amus seems to represent ism (name), of Arabic, which is also used as substantive.

THE PRODIGAL SON IN TEMA'SHIGHT.

763

Obānis yenhet har agude yugig; His father saw him until very yudar fel erinnis,

*ahās

But

now

have done

I not

far;

ikělánnak. 20. Hun inker, óse as obānis. thy servants. But he arose, came to(?) his father. egas tehanīnet ghas; yúshel sirs ghas; made for him mercy only; hastened upon him only; fell upon his neck, that to him i-timullut. 21. Hun innas rōris: Obāni, hun nek egēgh irk-n-harret he-may kiss? But said to him his child: My father, but I evil of thing gerit Mesínak ed ke dar tulís. Hun amarádagh nek war issimmáhǎlagh between our God and thee in repetition. am worthy damūsagh áliad innak: aṭafahi, udef ijēl ikělánnak. Inne tis y I be called son of thee: take me, (like one of?) thy servants. ikělannis: Ahauyet tekatkat tehōsken, selsem-as-tet; his servants: Ho! bring-ye a robe tehōsken, tegem-as-tet degh asukkot enis; beautiful, ye-have-made-to-him-it on ihóskatněn degh ítěfrannis.

nōlis tehǎnait.

fat

Because my child Entenet illewen They rejoiced

tághĕrésămás, tekénfămás adenekshit néllewat. 24. Măshan róri (that) ye butcher for him, ye roast for him, (that) we eat it (and) be merry. yemmut, tulís ahōne: ábat, was dead, again (is) alive? he was lost, we have repeated a finding. imanassen. 25. Ewa

their soul.

amakár ennis ihe shekărash-n-issen ekánneten, He who (was) the elder (son) of him fields of them to work them he made them! n tesínsan

har iggel éhennis, har until he went (to) his tent, until he approached tent of his-sire, he heard a hearing of cymbals? d aranıb de tékhast. 26. Eghare íyen dar ikělan, isísten-t, innas: and timbrels? and dancing? He called one of the servants, asked-him said to him: Amadarainek adosenit tik;

Said to him the servant: Thy younger (brother) arrives (to) thy sire; áhědel iddĕrín, fel amōye n

amōkes enis, upon cause (?) of meeting of him,

en tadro enis sel-rafiet. 28. Iggish atkar [atkahh] amakár enis, yunge of receiving (?) of him in safety.

Entered anger elder (brother) of him, he refused (?) Igmat obánnis éhennis, erărit. Came-out his father (from) his tent, entreated () him. 29. Isokalas méghĕred, inne ye obannis: Enhe, legh aütian agóteni nek He returned to him harangue, he said to his father: See, I am years many

these!

I

khadámaghak: kala war ikhshe agh ulhi n nek: hun kay kalá war tikfahi 'shel have served thee: once-not I have wasted heart of thee: but thou once not givest me day iyen taghat íyet, sagarrassagh, nek d imidáweni. me and my friends.

hanagh-teslawit,

one she-goat one I caused to butcher, (that) thou to us cause to rejoice,

But

30. Hun áliad innek wadagh, awayikhshet éhěri-n-nek ikétěnes ger deden, son of thee this, tézar íkal,

the afternoon he came, thou hast butchered for him Ke tekéme derí sedes-en(i) harkūk; eherí ni ikétěnes eherí-n-nek. Thou dwellest with me at side of me always; my substance all of it (is) thy substance. Măshän essímmeměhél ahas-nigge tarha-n-nis asemusínten fel tamūsne Because it is worthy (that) to him we make joy of him because from? upon the-name innit enta amadaray - innek wa indúrren yamūt tūlís ídar; abat, of-this-that he thy-younger (brother) the little (one) was dead again lives; was lost, nenhēt.

we have found him.

* 20. Or, ahaz itimullut, he approached for the kiss. Timullut is a substantive elsewhere.

APPENDIX XIV.

EL BAKA'Y'S LETTER OF RECOMMENDATION.

TRANSLATED BY DR. NICHOLSON.

In a preface in rhymed prose, Ahmed el Bakay, having enumerated ten generations of his ancestors, addresses his letter to all into whose hands it should fall, of his brethren and friends among the Arabs, the Tawárek, the Fullán, and the Sudán, in the land of El Islám, and especially in the land of A'la Fódíye, the noblest of the sons of 'Abdallah and 'Othman the Imám, among whom the İmam 'Alí ben Mohammed Bello is distinguished; next, to those in the land of the faithful and humane, his brethren of the people of Bórnu, and especially their excellent Sheikh 'Omár; and, lastly, to all Moslims in the land. He then enters on his subject of recommending to them the Christian traveler in the following terms:

And

"Our and your guest, 'Abd el Kerím Barth, the English Christian, has visited us from your part, and we honored him suitably, and were not wanting to him in any thing, and befriended him openly and privately, and defended him from nomadic wanderers and settlers, until we restored him to you in safety, just as he came from you in respect. Now there is no fault to find with our present reception of him, nor with your treatment of him in time past; for the guest of the munificent is munificently treated, and injury to the good is forbidden; and it is the nature of the good and pure to be helpful, just as malice is the disposition of the wicked; and kind acts and intentions are acceptable both to men and to God. But you require to be urgently admonished to treat our and your guest with honor, beneficence, and equity. And do not be deluded by those who say, 'Behold, he is a Christian! let no kindness be shown to him! let it be counted acceptable to God to hurt him! For such sentiments are contrary to the Kurán and the Sunna, and are repudiated by men of intelligence. It is written, 'God does not forbid your showing kindness and equity to those who do not wage war with you on account of your religion, nor expel you from your abodes, for God loves the equitable.'* God says (in reply to those who say we are not bound to deal equitably with the heathen'), 'Nay, with whoever is faithful to his pledges, and fears God, for God loves those that fear him.'t And we have heard from the saints about the dispositions of the prophets, and their inculcation of beneficence to all men. The Prophet used to say, "Whenever honorable persons come to you, receive them with honor;' and he used to show respect to all that came to him, whether they were Moslims, or Kitábis,‡ or infidels. And he gave injunctions concerning those among them who were on terms of compact, and those who were on terms of tribute; so that he said, 'Whoever kills a companiong shall not smell the odor of Paradise; and its odor can be perceived at a distance of 500 years' journey.' And his forefather, Abraham, was kind to every body, so that God mentions him in his book with reference to his generous conduct to guests, and extols his mildness in his altercation with the angels sent on account of the unbelievers; for he says, 'He disputed with us about the people of Lot; lo! Abraham is humane.' And an embassy from the Christians of Najrán came to the prophet, and he received them with honor, and did them justice, as it was his disposition and his custom to do; then he made a treaty with them on terms of tribute, and did not molest them or their religion after he had invited them to accept El Islám, and they had received his missives; and he kept faith with them. This, too, was the way he treated the Jews of Medina, before he went to war with them. Thus God says, 'Thou wilt not cease to discover deceivers among them, with few exceptions; but forgive them, and pardon them, for God loves the beneficent.' And they used to salute him by saying, 'Assilám 'alaika !** with Kesra of the Sín; but he used to make no other answer but And on you!' At last 'Aísha observed it, and reproached them, and cursed them; but he reproved her. So she said, 'Did you not hear what they said?' Sur., 1x., 9. ti. e. People of the Book, Jews or Christians. | Sur., xi., 77. Sur., v., 16. This story is told in Mishkat el Masâbih, vol. ii., p. 394; but

معاشر؟

† Sur., iii.,

69.

** The name of some bitter tree. assam (destruction) is the word there used.