Part 45

_Elghálie_, tíltek.

_Beads_, timarrowáni.

_Red beads_, sarēr.

_Amber_, timistúkatēn.

_Iron_, tazóli.

_Sound of iron_, temsárakat.

_Silver_, ázeref.

_Gold_, úragh.

_Copper_, darúgh.

_Lead_, tezáwaten.

_Solder (tezemímet)_, ahellūn.

_Iron-thread_, ítali.

_Ivory, tusk of elephant_, teshálat-n-élu.

_Ostrich feathers_, tesággadēn-n-énnehe.

_Gum_, tainúst.

_Wax_, ékese.

_Price_, ēm.

_Yard_, agél (aghel? _arm?_)

_Fathom_, tíhid. _A measure of four fathoms_, akōs át-hid.

_A mouthful_, téhak.

_A quantity that may be taken by two fingers_, takedímmit.

_A handful_, tagebúzzit.

_What may be grasped by an outspread hand_, tébart.

_What may be grasped by both hands_, íbsuten.

THE STORY OF THE PRODIGAL SON IN TEMASHIGHT.

(Luke, xv. 11.)

Tánfost: Áliad _enne_ mákhshaṭ n éhĕri.

Tale: The youth who (was) wasteful of substance.

11. Kalay illen awādem íyen ilarōris, ile essīn ilíaden.

Once was a man one having children, having two youths.

12. Inne aw entukke n dersen y obannis: Ikfāhi

Said the younger of them to his father: Give me

_adegger_-eni dare éhĕri _wa_ n nek. Yenker tēsan,

my portion (?) of the substance _which_ (is) thine. Arose their sire,

yezon gerēsan eherinnis. 13. Har darretādi s

weighed out between them his substance. Until afterwards in

eshīlan madróïni, yenker áliad ennin, yessinte

days a few, arose son younger (?) gathered (?)

eherinnis ikétenes isōkal yikka ákal íyen ogúgen;

his substance all of it, returned passed (to) land one distant;

yeḳīm dars; ekhsheṭ eherinnis ger tídedēn. 14. Darret

dwelt in it; wasted his substance among women. After

ákhashaṭ-n-eherinnis, azūet tetūk egel ghalle

the wasting of his substance, a heavy thing bread (?) dearth

dar ákal ídagh: ebhās harret. 15. Enker yikka

in land that: failed? to him a thing. He arose passed (to)

hālis íyen, isúfure imannis ghōris dar ágherim ídagh: hak

man one, hired himself to him in district that: he took?

irdĕmás shekărásh enis, edānas immĕnās enis. 16.

sent? him (to) field of him, he fed for him his camels.

Hūn _tŭlis oles_ war iksha, asal ālan-n-ehishkan wuidagh tāten

But again? he ate not, save leaves of bushes which eat

immĕnās. 17. Enta isíggĕre dar imannis, inne ye imannis:

camels. He contemplated in his soul, said to his soul:

Nek, obāni illē ’klan agōteni; erētusé

As for me, my father (is) having servants many; each

daghsen ila wa ikshe: hun nek amarádagh enákahē lās;

of them having what he eats: but I now kills me famine;

behăhē harret (_or_ igafélli khōr ez zémen). 18. Amarádagh,

fails (?) to me a thing. Instantly

tátăra_gh_ denkar(agh) geli_gh_ _gh_er obānin(i),

I will seek (that I) arise, I go towards my father,

ahas innēgh: Obāni, nek egē_gh_ irk harret

I may to him say: My father, I have done evil thing

gērit Mesínak gērit ke. 19. Nek war issimmemáhala_gh_

between? our God, between thee. I not am worthy

damūsa_gh_ áliad innek. Amarádagh! ágăhe _gh_as dar

I be called son of thee. Now! make me only in

ikĕlánnak. 20. Hun inker, óse _as_ obānis. Obānis

thy servants. But he arose, came to (?) his father. His father

yenhēt har agūde yugíg; egas tehanīnet ghas;

saw him until very far; made for him mercy only;

yúshel sirs ghas; yūdar fel erinnis, [20.]ahās

hastened upon him only; fell upon his neck, that to him

i-timullut. 21. Hun innas rōris: Obāni, hun nek

_he-may_ kiss? But said to him his child: My father, but I

egē_gh_ irk-n-harret gerit Mesínak ed ke dar tulís.

have done evil of thing between our God and thee in repetition.

Hun amarádagh nek war issimmáhăla_gh_ damūsa_gh_ áliad innak:

But now I not am worthy I be called son of thee:

aṭafāhi, udef ijēl ikĕlánnak. 22.

take me, (like one of?) thy servants.

Inne tis y ikĕlannis: _A_hauyet tekatkat tehōsken,

Said his-sire to his servants: Ho! bring-ye a robe beautiful,

selsem-as-tet; tauyem tāthod tehōsken,

ye have clad to him _it_; Ye have brought a ring beautiful,

tegem-as-tet de_gh_ asukkot enis; tejīmas

ye-have-made-to-him-_it_ on finger of him; ye-have-made-to-him

búshĕgan ihóskatnēn de_gh_ ítĕfrannis. 23. _Et_ wuayamas

shoes beautiful on feet of him. Ye have brought-for him

áhĕdel eddĕrín tá_gh_ĕrésămás, tekénfămás,

calf fat (that) ye butcher for him, ye roast for him,

adenekshít néllewa_t_. 24.

(that) we eat it (and) be merry.

Măshān róri yemmūt, tulís ahōne: ábaṭ,

Because my child was dead, again (is) alive? he was lost,

nōlis tehănait. Entenet íllewen imanassen. 25.

we have repeated a finding. They réjoiced their soul.

_Ewa_ amakár ennis ihe shekărash-n-issen

_He who_ (was) the elder (son) of him fields of them

ekánneten, har iggel éhennis, har ennĕha_z_

to work them until he went (to) his tent, until he approached

he made them?

éhé n tis, ísle amísli n tesínsan d araníb

tent of his-sire, he heard a hearing of cymbals? and timbrels?

de tékhast. 26. E_gh_ăre íyen da_r_ ikĕlan, isísten-t,

and dancing? He called one of the servants, asked-him

innas: Wādagh mamūs? 27. Innas ákĕli:

said to him: This what-is-it? Said to him the servant:

Amadarainek adosen_it_ tik; tik

Thy younger (brother) arrives (to) thy sire; thy sire

e_gh_erisas áhĕdel iddĕrín, fel amōye n

has-butchered-for him calf fat upon cause (?) of

amōkes enis, en tadro enis sel-rafiet. 28.

meeting of him, of receiving (?) of him in safety.

Iggish atkar [atkahh] amakár enis, yunge

Entered anger elder (brother) of him, he refused(?)

adíggesh éhé n tis. I_g_mat

he should enter tent of his-sire. Came-out

obánnis éhennis, erārit. 29.

his father (from) his tent, entreated (?) him.

Isókalas mé_gh_ĕred, inne ye obannis: Enhe, le_gh_

He returned to him harangue, he said to his father: See, I am (?)

these (?)

aütian agóteni nek _kh_adáma_gh_ak: kălā war ik_h_she a_gh_

years many I have served thee: once-not I have wasted

ulhi n nek: hun kay kalá war tikfāhi ’shel iyen ta_gh_at

heart of thee: but thou once not givest me day one she-goat

íyet, sagarrassa_gh_, hana_gh_-teslawit,

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

nek d imidáweni. 30. Hun áliad innek wāda_gh_, awayikhsheṭ

me and my friends. But son of thee this, who wasted

éhĕri-n-nek ikétĕnes ger dēden, tézar íkal,

substance of thee all of it among loves (?), the afternoon he came,

te_gh_arassas áhĕdel eddĕrín. 31. Innas tis:

thou hast butchered for him calf fat. Said to him his sire:

Ke tekēme derí sedēs-en(i) harkūk; eherí ni

Thou dwellest with me at side of me always; my substance

ikétĕnes eherí-n-nek. 32. Măshān essímmemĕhél

all of it (is) thy substance. Because it is worthy

ahas-nigge tarha-n-nis asemusínten fel tamūsne

(that) to him we make joy of him because from? upon the-name

innīt enta amadaray-innek wa indúrren yamūt

of-this-that he thy-younger (brother) the little (one) was dead

tŭlís ídar; abaṭ, nenhēt.

again lives; was lost, we have found him.

[Note 13.: _Tidedēn_, women, may seem to mean דוּדים, “loves,” as _deden_, verse 30.]

[Note 14.: _Tegĕlet_, is a loaf: _qu. egel_, bread? _Ibha_, deficit; elsewhere, fallit.]

[Note 17.: _Amarādar_, or _amar adagh_ of vv. 18, 19, 21. seems to be = _imir enni_ of Kab. “that time,” or, “this time.”]

[Note 19.: _Damūsagh_ = _ad-amūs-agh_. The root _amus_ seems to represent _ism_, (name) of Arabic, which is also used as substantive.]

[Note 20.: Or, _ahaz itimullut_, he approached _for_ the kiss. _Timullut_ is a substantive elsewhere.]

[Footnote 87: Initial _ila_ seems to convert an adverb or substantive into an adjective, like German _-ig_ (root _illa_, he was? yet _ilē_, here, crosses us); so _ehen_, tent; _ilēhen_, tented.]

[Footnote 88: _Agel_, perhaps, is Kab. _aghel_, arm, in the sense of side or direction. Compare _arila_.]

[Footnote 89: In Shilha, yeggōt, it is abundant or numerous. In Kabáíl, _yeshaṭṭ_ is the same. De Slane treats the latter as the Arabic _yeshedd_, intendit, constrinxit.]

[Footnote 90: The commoner Kab. _khiralla_, many, much; is explained by Brosselard as a religious extravagance, _Kheir Allāh_, God is good. Perhaps he has proof that I do not know; else it might seem to be a mere development of _herla_, or compounded anomalously of _khirhāla_, “good many.”]

[Footnote 91: In Prod. Son, _tauyem_, tulistis; _ahauyet_, agite ferte! _Elwuayamas_, [read _etwuayamas?_], educatis ei.]

[Footnote 92: All conjectural.]

[Footnote 93: Mesí, perhaps originally the name of the Messiah, although _mes_ means master in Temght.]

[Footnote 94: Anyelús, the Greek αγγελος.—H. B.]

[Footnote 95: The Tawárek attribute this effect to the thunder.]

[Footnote 96: The syllable _kél_, which occurs in many of these compositions, means people, inhabitants. See Vol. I. p. 339.]

[Footnote 97: The _d_ seems to have taken the place of a _k_. Compare _irk el hál_.]

[Footnote 98: This word is mentioned by Ébn Haúkál in the tenth century, as meaning a Berber encampment. Journ. Asiat., 1842, vol. i. p. 40.]

[Footnote 99: A station on the road to Aúdaghost was called by this name. El Bekrí, p. 157. يقال له تازقي وتفسيره البيت Compare Capt. Lyon’s Travels, p. 315.—H. B.]

APPENDIX V.

EL BAKÁY’S LETTER OF RECOMMENDATION.

TRANSLATED BY DR. NICHOLSON.

In a preface in rhymed prose, Áhmed el Bakáy, 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 Ála Fódíye, the noblest of the sons of ʿAbdallah and ʿOthmán the Imám, among whom the Imám ʿAlí 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 ʿOmár: and lastly, to all Moslims in the land. He then enters on his subject of recommending to them the Christian traveller in the following terms: