where. They are divided into the two sections of white and black Aurághen, or Aurághen-eméllulén and Aurághen-isáttafnén. Auragh-Aurághen, or Uraghrághen, with the chief Ofádi. Tameltútak.* Imícha, with the chiefs Kámuwen and Khambéllu. Imezghersen, with Sullategé and Amúst. Kél-gosse. I'kedén. I'mrarán. Kél-tenéri. Kél-n-eshéub. Kél-tegéswan. Mékalén-kalén, or Imekelkalen, with the chief Sidídi. Ibílkorayen, originally a section of the Dinnik. Kél-úlli, the tribe so repeatedly mentioned in my journal as my chief protectors during my stay in Timbuktu, divided into two sections, viz., the Kel-efelle, with the chief E' Shugl, and the Kél-idér, with Shéri. I now proceed to enumerate the tribes of Aníslimen or Tolba, peaceable tribes given to learning and religious devotion, among the group of the Awelímmiden. Shemman-A ́mmas, with the chief Mohammed ig Itékke, once the Amanókalen or Sultan tribe, in the town of Súk. They are divided into the following sections: Ikarbagenen, Iwárwaren, Kél-n-tashdait or Kél-tíbbele, Kel-amdellía or A hel E'shelmát, subdivided into the two sections of the El Wankille and El Enúlli. Debákar, called in Hausa Benú Sekki, settled in Kidal. Dau Sehák: Kél-abákkut, Kél-azár, Kerzezáwaten, Kél-báriyo, Kél-tábalo, different from the homonymous section of the I'ghelád, Dogerítan, Idébbuten. I'denán, once a powerful tribe, hostile to the Kunta, who made use of the assistance of the Igwádaren against them. The I'denán are subdivided into the following clans: Dindséddakant, I'denán eheawen Kidímmit, Kél-tes hérayén, Izímmaten, I'nheren, Tajeréjit, Imakórda, Kél-ghalá, Ilóshan. Kél e' Suk, a very numerous tribe of a peculiar stock, so called, as I have stated in another place, from the important town of Súk, probably identical with the town called Tademekka by El Bekrí, of which they were the chief inhabitants. They are subdivided into a great many sections: First, there is a group of three tribes, which are referred to one common forefather, Yusuf, a native of Tekerénnat: these are the Kél-tekerénnat, who are evidently called from the town Tekerénnat mentioned above; the Kél-tenákse; and the Egedesh. The Kél-tekerénnat are subdivided into the Kél-tekerénnat ikawelen, the Kél-tekerénnat ishéggarnén, with the chief Intaklúset, the Dwas Ejímmik, and the Disemakhshil. To the tribe of the E'gedesh belong the two principal chiefs of the Kél e' Súk at the present time, Khozématen and Henna. Then there are the Kél e' Suk wa-n-e' Suk, whose name is connected with the town of Suk in a twofold manner, as having resided in that place longer than any other section, having probably their nomadic encampments on the site of the town after its destruction. Then the Kél-bógu, with Intéllumt, formerly Id Mesúd; the El Saláhu, the Eheáwen Nakíllu, with many subdivisions; the Kel-gúnhan; the Kél-genshishi; the A'hel Igiwish; the Isharamaten, to whom belongs Najíb; the Id el Hánefi or Kél-esákan embéggan; the Ewuínhadén, with rich herds of cattle; the Kél-jeret; Kél-adhár; Kél-tinharén; Kél-tóndibi; Kél-téjerít; the Kél-emájaus; Kél-gabó; Kél-emássen. * The latter part of the name appears to me to have some connection with the name of the Berber town Tútek or Tautek, from whence the salt was carried to Tademékka in the time of FI Bekri (El Bekri, p. 183). توتک THE DIVISIONS OF THE I REGENA TEN. 723 The Kél e' Suk have for themselves two tribes of Imghád, the Deletáye and the Ibok hánnen. I now proceed to the large group of the Tademekket, who, as I have stated, were settled formerly in A'derár, round the town called after them Tademékka, but were driven from thence by the Awelímmiden about the middle of the seventeenth century, and have since been settled on both sides of the Niger from Bámba upward, regarding as the limits of their territory Bámba on the east, Gundam in the west, Bú-Jebéha in the north, and Bóne in the south. As I have stated on a former occasion, every merchant arriving in Bú-Jebéha from the north, on his journey to Timbuktu, even at the present day, is obliged to take a respectable man of this tribe with him for his protection. The Tademékket made another attempt to render themselves independent of the Awelímmiden, under their chief Ruméli, about the middle of the last century, I think, and were for a time successful, but were then hunted down by their rivals, and were obliged for a certain period to take refuge in Bámbara. The Tademékket are divided since about forty years ago into two great groups, the Tingéregef, who dwell north of the river, and the I ́regenaten, whose seats are to the south of the Niger. I first proceed to enumerate the tribes constituting the group of the I'regenaten, who are said to have received this name from the circumstance of their mixed character. Kél-tejíwualet, with the chiefs Kendaye and Sule. Kél-teborit, with Khébar. Kél-éhe-n-sáttefen, “the black tent," or tribe called hógu bíbi by the Songhay, kheme el kahela by the Arabs, with the chief Ingédi. Kél-tamuláit, with the chief Saúl. Tejerbókit, with Ermétu. Takétakayen dwell among the I'regenáten, but belonged originally to the Igwádaren. One division, or khéme, of the Kél-bórum also lives among the I'regenaten. As Imghád of the I'regenáten the following tribes deserve to be mentioned: The Ehawen A'darak, in several subdivisions: the Kél-efélle, with the chiefs Feréferé, A'den, and Mohammed Eksémena; the Kél-idér, with Bélé, the chief mentioned by me in my journal, who is the principal chief of the whole tribe of the Eháwen-n-A'dagh; the Kéljía, with A'shelma; the Kél-dómberi, with Alaide; the Kél-ténelak; the Kél-dína; the Tázuwy-tázuwy, with Elfodíyi; Kelráshar. Akótef, with the chief Dalle, with the two subdivisions of the Hágelel and O'zgar. Ibúrzazen. Imítteshen. Imesrérsen. Imakelkalen, another subdivision of this tribe, with the chief Manzuki. Tarbóka. As Aníslimen or tolba of this group, the following tribes became known to me: Isakkamáren, and Kél-sakkamáren, the latter with the chief El Kádhi Agge Hámmeten, both these tribes being evidently fragments of the tribe of the Seghmára (however the name may be spelled), described by El Bekrí and other Arab geographers as settled on the northern bank of the Niger, round about Tademékka, and occupying a district of many days' journey in extent; indeed, it must be supposed that the Tademekka at that time were in a certain degree dependent on the Seghmára. The greater portion of this tribe we have found settled at the present time in districts much farther toward the north. See vol. i., p. 605, seq. The Ibidukelen, and finally a group of three tribes which originally belonged to the I'ghelád, namely, the Kél-tárashit, the Kél-kabaye, and the Kel el horma. The Tin geregef have received this name from the sandy downs, or "ellib," as they are called by the Arabs, bordering on the north side of the Niger. Their chief is A'wab, whom I have frequently mentioned in my Journal, and they are, as far as I was able to make out, only divided into five sections: Tingéregef éhe-n-tamellelt, or those of the white tent; Tingéregef éhe-n-takáwelit, or those of the black tent, to whom belongs A'wáb; the E'hemed, Enéka, and Telamédes. In a certain loose connection with this group are the I'ghelád, a very numerous tribe, at present reduced to the position of Aníslimen, who are spread over a large tract of country, but are especially settled in the district Tagánet, between A'zawad 1 and Timbuktu. Here they have dug the deep wells which distinguish that district, and their clans into which they are divided are therefore mostly designated from these wells. Their chiefs are Mohammed Ahmed ig Hawáli, È' Táher, and Mohammed 'Alí. The following is a list of their numerous subdivisions : Kél-antsár, Kél-n-wiwaten, Kél-n-Nokúnder, Kél-n-sheréa, Kél-n-agózen, Kéln-bagsay, Kel-n-tushawén, Kél-n-wárrosén, Kél-n-abéllehan, Kél-n-m'amúr, Kél-nérazar, Kél-n-gíba, Kél-tintahón, to whom belonged the learned Sheikh Sídí 'Alí in the time of Bábá el kebír, Kél-téneg el hay or Debórió, Kél-n-nettik, Kel-n-tinsmáren, Kél-n-tintazalt, Kél-n-óshef, Kél-inneb, Kél-migágelit on the farthermost well of Tagánet, Kél-n-nárzafef, Kél-tinudékan, Kél-tinekawát, Kel-n-téshak, Kel-hór, to whom belongs the great fáki Táher, Kél-emaihór, Kél-téle, Kél-n-tabarámit, very rich in cattle, Kél-takánkelt, Kél-tadrak, Inetáben, Kél-tehórogén, Ibidúkelen, Kéltághashít, Kél-elhorma, Kél-kabáy, Kél-sakkomáren, Kél-tadár, Kél-n-kézem, Kéltérshawén, Kél-téndetas, Kél-tinhéllatén, Kél-insaid, Kél-eshínkay, Kél-n-álshinen, Kél-n-jarén, Kél-n-áyeren, Ihéwan-nór-eddí, Terbáz, Kél-tegállit. I now proceed to mention the most easterly group of the Awelímmiden, who, in a political sense, have totally separated from the stock, and are generally allied with the Kél-gerés. These are the Awelímmiden wuén Bodhál, or, as they are generally called along the Niger, Dinnik, whose chief, Músa, enjoys great celebrity. The sections into which this tribe is subdivided I have not been able to learn. I will conclude this short notice about these southwestern Tawárek by stating, in addition to the facts exposed in vol. i., p. 194, et seq., that I have not the slightest doubt that the Imóshagh are represented in the ancient sculptures of Egypt by the fourth human race, called T'amh'u, or the inhabitants of the country Tem'h, and represented as of very light color, with their distinguishing curl on the right side of the head, and their earrings, for the Mashawash, who are mentioned together with the T'amh'u, seem to be nothing else but the same tribe under a different form of name. See Brugsch Geographische Inschriften Altägyptischer Denkmäler, ii., p. 78, et seq., and Plate I. APPENDIX XIII. A VOCAPULARY OF THE TEMA'SHIGHT OR TA'RKI'YE, SUCH AS SPOKEN BY THE AWELI'MMIDEN. A SHORT PROLEGOMENA, BY PROFESSOR NEWMAN. The materials accumulated by Dr. Barth, enable us to give a more distinct reply to the question, What relation does the Temás hight (abbreviated in future as Temght) language bear to the idiom of the Kabáíl of Mount Atlas, and to the Shilha of Morocco? The replies hitherto given have seemed to a great authority, the Baron de Slane, premature, and, therefore, arbitrary. I will try to write as one recapitulating facts, so far as I can discern facts, throwing the remarks under separate heads: 1. The system of Pronouns in the Temght differs sufficiently from that of the Kabáíl to put a broad separation between the languages. The Baron de Slane has already given a valuable table, comparing the Pronominal system in the (so called) Berber tongues; and there is nothing to be added to this. Temght does not differ more decisively from Kabáíl in this respect than each differs from Shilha, etc. Nevertheless, in the midst of the diversity, appear obvious and decisive marks of common origin. In fact, the suffixed pronouns differ but little. 2. The Numerals, in so far as they are not superseded by Arabic, are fundamentally the same in all. 3. So far as Plural nouns can be formed regularly from the singular, the two languages seem to observe substantially the same rules. 4. The mode of Conjugating the principal tense of the Verb has no greater diversity in the Temght and Kabáíl than that found between mere dialects of the same language. The modes of forming the Present Tense are perhaps imperfectly understood as yet in all these tongues. It is on the surface of the Kabáíl that a Present Tense is formed by prefixing adhi, ayi, or aï to the principal tense. This prefix precedes the pronominal mark of the verb. Similarly in the Temght we have che or ege fulfilling the same func TEMA SHIGHT VOCABULARY.-PROLEGOMENA. 725 tion; and (especially since the suffix pronoun of the Kabáíl, ayi or aï (“me”), is -ahi in Barth) this ehe seems to be the same element as Kabáíl ayi. Adhi (in Kab.) often expresses a Future or Subjunctive idea. :: Yet the element ara or ere is, perhaps, still more decidedly future. I have found this element, r, in Barth, though rarely for instance, ubbok, smoking; and rabakagh, I smoke. In Hanoteau, gh takes the place of r-sounds often confounded. To etymology it is of interest to know which sound is here more correct. If gh, then we are thrown back on aghi of Kabáíl, which has the same meaning as ayi, viz., "this." Also the element ad means "this," fem. ati. It seems, then, that, prefixed to a tense, they give the idea of Now or Presently. Besides these external affixes, in an Appendix to my edition of Sídi Ibrahim's Narrative, published by the (London) Asiatic Society, I elicited four internal methods of forming the Present Tense in Kabáíl, viz., 1. by reduplication of the second radical; 2. by prefixing t to the root (with the sound of ts); 3. by prefixing to the root (sounded t on the lowlands, but English th in the highlands); 4. transitive verbs, formed by s prefixed to the root, affix aï after the root, or sometimes change the last vowel to ā. The Temght, with which Dr. Barth's ear was familiarized, disowns the distinction of the thick t (ts) from the common t, as well as the sound of English th. We can not, therefore (at least at present), distinguish in this language between the second and third methods just recounted. But we may positively assert that in Dr. Barth's specimens a prevalent mode of forming the Present Tense is by prefixing t to the elementary part of the verb. Thus: aniyet, ride ye (from a root which must be inay, he rode); etinne, he rides, mounts; enhi (or eheni), look thou, find thou; inha, I have found; but tehinnen, they see; atenhegh, I find; inna, he said, he spoke; neketenagh tinárahen, I spake peace; iwwen, he went up; tewinagh, I climb up; ikōr, it is dried; itōgar, it is drying up. On the other hand, where the prefix t is not found, but where Dr. Barth, notwithstanding, assigns a present meaning, I am sometimes struck with a broad ā, which may perhaps denote present time, as in the fourth method of the Kabáíl above noted; but the materials are so few that this needs confirmation. For example, yeḍis, he laughed; dasagh, I laugh; ikkel, he turned or returned; ekālagh, I come back. 5. The Noun of Action is formed from the verb by a t prefixed, and becomes feminine. In this all the Berber tongues seem to differ little from one another, or from Hebrew and Arabic. 6. The Transitive Verb is formed in Temght, as in Kabáíl, by prefixing s to the root. Thus: arid, washed; saradagh, I wash (a thing); ádirif, a freedman; sidderfagh, I set free; idau, he went in company; isdau, he brought together. 7. A Passive Verb, formed like the Hebrew Niphal, is found sometimes, but rarely, alike in Temght and in Kabáíl. Thus, from Barth's iboyis, he is wounded, comes the transitive sabayasagh, I wound; and from this again a passive, ansabayasen, they were wounded. Indeed, also war nebuyis, he was not wounded; formed direct from the primitive. Barth has ekshe, eat thou; éheri inekshe, "the money is spent ;" probably, inekshe, is eaten. 8. A Reciprocal Verb or a Verbal Adjective is formed in both languages by prefixing m to another verbal root. The practical use of this is comparable to the vagueness of the Greek Middle Voice. In Kabáíl it seems to be oftenest Reflective, sometimes Passive; nor otherwise in Temght. From yohagh, he seized, comes témmihagh (explained by Hanoteau as the Temght for), she was seized, where the m is Passive. But from isitteg, he traded, imisitteg, he exchanged; from idau, he went in company (idiu, in Hanoteau), amidi, a comrade; isharrag, he fetched water, amsharrag, a water-carrier; ikkel, he turned (generally neuter), isōkal, he caused to return, he replaced; simiskal, barter thou (cause to replace mutually?); ru, weep, sob (Kabáíl root), itru, he weeps (Kab.), immerauen, (persons) weeping together; irtay, it was joined; imirtayen, mixed; isken, he pointed, showed; emsaken, they deliberate. In fact n and m of these two heads appear to have no sharp distinction. They are joined in Barth's anemang(h)a, battle; from nugh, fight thou (Kab.), or from engh, kill thou. In Sídi Ibrahim's Shilha, emmaghan, they fought (for emnaghan ?). 9. Reduplicate verbs are found in both languages, comparable to those of Hebrew and Arabic. Thus from inghal, it leaks (Barth), [in Kab., inghel, it gushed], we have, as feminine, toraft tinghálnaghel, the boat leaks-qu., is utterly leaky. Many reduplicate verbs occur where we have to conjecture the primitive; as in eshisheri wuegh, I trot my horse; sheresherau, work the pump-handle, or pull the cord of the well-lever; imesharlúrlarēn or ereshaushauen, (the water) is boiling. The Temght sometimes repeats the third radical, as in skékarash, to till the ground. That the root is keresh we know, since this is the sense of Kabáíl kerez; and Kab. z often becomes sh in Temght. Ergash, walk thou; and yushirgesh, he took a ride. From anjur, the nose-bone (anzer, of Kabáíl), by repeating the second radical comes shinshar, nostrils; shinshor, to clear the nose. Evidently reduplication plays a large part in these languages. It sometimes appears to excess; as from ishwar, he begins (izwer, he began, Kab.); sheshwaragh, I begin. 10. The Temght heaps formation on formation to an extent exceeding what appears in the specimens of Kabáíl which I have met. In fact, I have often had to refer to Kabáíl or to Ghadamsi for the roots of Barth's verbs. Thus he has sanishlam, look about; a double formation from ishlam, which must be the same as Ghadámsi izlem (also illem), he saw; esimmiktagh, I call to memory; transitive from the Kab. amekthi, a thought; from root iktha. Out of Kel (a tribe, people) the Temght develops atkel, empire; amanōkal, ruler; temanókålen, government. 11. The Temght, as exhibited in Dr. Barth's specimens, often seems to degenerate into a Negro jabber. When the pronoun nominative is prefixed to the verb, a mere crude form of the verb may seem to suffice, just as though in Latin one were to say ego reg, ille reg, instead of rego, regit; and for the third person the element y (for "he") is often dropped; as amut, he died, for yamut. Also, apparently from the influence of vulgar Arabic, we find the first person plural form used for the singular; as Nek noda(r), I fall (ego cadimus); Nek nuttef, I take (ego cepimus): sometimes also the Arabic form of the second person singular supplants that of Berber, with the inconvenience of seeming to be third person feminine. 12. In Kabáíl I find a rather rare form of the Passive by prefixing wa to the root. Thus from rebbi, rear, nourish (Brosselard), comes itwarabba, he is reared (Luke iv., 16): from yūrez, he chained; ittärez, he chains; itwarzan, they are chained (Luke iv., 19); though here w may seem to be in the root: issen, he knew; itwassen, it is known (Luke vi., 44); u atsayalal, sagha attattusayalam (Matthew vii., 1), is intended to express, "Judge not, that ye be not judged;" strictly, perhaps, Non interrogate, ne-forte interrogemini; Sídi Hamed often uses the (Arabic?) verb isayal, he asked, for he judged. Here also we have ittusayal, he is judged, which yields usayal or wasayal as the passive root, and wa as the passive element. Again, inwaddar, it was trodden under foot (Luke viii., 5), compared with atar, the foot, suggests that (dd being euphonic for double t?) n and wa here combine for a passive idea. I have recited these cases because the form is rare, and might seem doubtful. Now in Barth, besides irna, he exceeded, surpassed, conquered (superavit), we find itwarna, he is conquered, which denotes a like passive formation. 13. The system of Prepositions is not wholly the same in Temght as in Kabáíl. Yet they have in common en or na, of; si-, from or by; ghur, apud (pronounced rōr, with Barth); fel, upon; ger, between; dau, under; g-, in; degh or der, at or in? d-, an untranslatable prefix, sometimes meaning with. This may seem the same as id, d, meaning and. Behind, dar, in Barth, is perhaps a contraction of Kabáíl daffir. Kabáíl azzaů, za0, front, before, is dat in Barth, seemingly the same element. All this shows a very close relation of the two languages. 14. The vocabularies, with very great likeness, show also grave diversities, making it impossible to regard the two idioms as mere dialects of one language. Undoubtedly a stranger is liable to overrate in detail the significance of this, and unduly to assume that words of the one are wholly foreign to the other. Thus, when the Tawarek say ishek (De Slane) for a tree, which in Kabáíl is Oasṭa, Oasaṭṭa, we are struck by the contrast. Nevertheless, in Kabáíl, ishig means a branch: hence it is nearly as our colonists say bush for forest, wood. Barth writes ehishk for ishek, which still more obscures the relation. But, after all allowance, it remains that the two languages have deviated so widely from their original that their identity is only an etymological, not a popular fact. If Negro words be duly ejected from the Temght, and intrusive Arabic from the Kabáíl, Shilha, etc., the remaining portion of the vocabularies greatly illustrate one another, and seem adequate to reconstruct the chief material of the old Libyan tongue. Barth has the high merit, to us, of giving very little as Temght which can be accounted Arabic. The Arabic words which do enter the Temght are not identical with those of the Kabáíl, not even in religion. Thus prayer in Kabáíl is tazzallit (from Arabic ; but in Temght 'umad, from Arabic ; Confirmation being confounded |