yC-NRLF B 4 Olb fiflM OF CARFENTIER SPECIMENS OP HAUSA LITEEATUEB aonHon: C. J. CLAY and SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE. 2m, ARGYLE STREET. ILcipjig: F. A. BROCKHAUS. jaeto gotk: MACMILLAN AND CO. ISomtas: GEORGE BELL AND SONS. SPECIMENS OF HAUSA LITEEATUEE BY CHARLES HENRY ROBINSON, M.A. TRINITY COLLEGE, CAMBRIDGE. (student op the HAUSA ASSOCIATION.) CAMBRIDGE : AT THE UNIVERSITY PRESS. 1896 [AU Rights re.-ierved.] ©ambrtlige : PRINTED BY J. AND C. F, CLAY, AT THE UNIVERSITY PRESS. [JQJUJ^ ,5 TO THE RIGHT REVEREND WILLIAM BOYD CARPENTER LOED BISHOP OF RIPON R. H. 493748 PEEP ACE. rpHE Manuscripts forming the present collection were obtained in different parts of the Hausa States of Western Central Africa, the first three by my brother the late Rev. John Alfred Robinson, and the remainder by myself. The issue of the present volume is a firstfruit of the work of the "Hausa Association" which was formed in 1891 "for the purpose of promoting the study of the Hausa language and people." The original MSS. are on paper of Egyptian manufacture, which had been brought by native caravans across the Sahara. From the present book the facsimiles which will be found in the complete edition (price 10/-) are omitted in order to reduce the cost. My special thanks are due to the Syndics of the Cambridge University Press for having undertaken the publication of this work. It is hoped that its publication will be followed ere long by that of a grammar and a dictionary, both of which are in course of preparation. C. H. R. RiPON, July 1, 1896. ERRATA. A 16. Insert "ki" before "zabi." A 54. For "he shall not drink of the water of heaven" read "say to him that he is a heathen." B 38. For " koshi " read " ko shi." D init. For "alrahmani alrahimi" read "errahmani errahimi." D 77 note. For "horse" read "house." F 25. For " who excels our prophets and " read " the excellence of oui- prophet which." INTEODUCTION. As the MSS. which form the present volume are the first published - specimens of Hausa writing, it will be well to make a few general remarks in regard to the language in which they are written. The Hausa language is of special interest, first because it is perhaps the most widely spoken language on the continent of Africa, being spoken by about one per cent, of the whole population of the world, and secondly, because of the striking similarity of its structure to that of the Semitic languages and the possibility that it may prove to have had a definitely Semitic origin. Extent to which the language is spoken. Hausaland, or the country inhabited by the Hausa people, extends, roughly speaking, from lat. 8 N. to 14 N., and from long. 4 E. to 11 E., and includes an area of half a million square miles, the whole of which is within the British sphere of influence. This territory is supposed to contain a population of about twenty-five millions, fifteen millions of whom are believed to speak the Hausa language. Hausa is moreover the language of trade throughout the whole of the Central Soudan, and indeed the greater part of Africa north of the equator. Settlements of Hausa-speaking people are to be found in Alexandria, Tripoli, Tunis, and on the west coast at Sierra Leone and Lagos. The day will probably come when four languages, and four only, will dominate the entire continent of Africa. These will be English, Arabic, Swahili, and Hausa. English will be the language of the south, Arabic of the north, whilst Hausa and Swahili will be the languages of western and eastern tropical Africa. The Hausa people. The country in which the Hausa people live, although the least knoAvn, is in many respects the most interesting portion of Africa. The reason why this country and language have remained up to the present time almost completely unknown to the general public is that X INTRODUCTION. Hausaland has been, and to a large extent still is, cut off from intercourse with Europeans by two physical obstacles of more than ordinary magnitude. Of the two possible Avays by which a traveller from the coast can approach this territory, the shortest and most obvious is to ascend the River Niger for 350 miles and then proceed overland on foot for about the same distance. The reason why this route has so seldom been attempted is partly because only within the present century has the lower portion of the River Niger been explored, and partly because of the great loss of life which has been experienced since the opening up of this route alike by missionaries, traders and explorers in their efforts to penetrate the interior by ascending the river from its mouth. During the last few months special interest has been aroused in the Hausa people owing to the fact that a large portion of the troops selected to take part in our threatened war with Ashanti consisted of Hausas. About the same time an announcement appeared in the French papers to the effect that the French Government had decided to hold their newly acquired possessions in Madagascar with Hausa troops enlisted on the west coast. It might naturally be inferred from these two facts that the Hausas are a military race and fond of war for its own sake. Such however is very far from being the case. Though it is no doubt true that they excel all other tribes on the west coast, if not in all Central Africa, in their power of fighting, they excel them far more in their trading and com- mercial enterprise. One of their towns, Kano, has probably the largest market-place in the world, with a daily attendance of from twenty-five to thirty thousand people. This same town possesses, what in Central Africa is still more surprising, some thirty or forty schools, in which the children are taught to read and write. Though about a third of the Hausa people now profess Mohammedanism, there is reason to believe that the very remarkable degree of civilization now existing in their country is altogether independent of Mohammedan influence and existed many centuries before the Mohammedan conquest of the country. Relation of Hausa to the Semitic languages. At first sight it would certainly seem as though Hausa had very strong claims to be regarded as a definitely Semitic language. Quite a third of the words which it contains are obviously connected with Semitic roots. The names for many of the commonest things, with which the Hausas must have been familiar from very early times, are apparently of Semitic origin. INTRODUCTION. XI Their pronouns, with two or perhaps three exceptions, are Semitic. The connection between Hausa and the Semitic languages — or, what here comes to the same thing, between Hausa and Arabic — is far closer thau can be at all satisfactorily explained on the supposition that the former has simply been modified by the latter, as the result of the spread of Mohammedanism in the country, an event which has only occurred within the present century. As an additional reason for assuming the possibility of a Semitic origin for the language may be mentioned the fixct that the general belief of the Hausa people is that in very early times their ancestors came from the far east away beyond Mecca. The difficulties on the other hand in the way of regarding it as a definitely Semitic language are very great if not insuper- able. Two-thirds of the vocabulary bears no resemblance whatever to Arabic, the harsh guttural sounds of the Arabic are altogether wanting, and the existence of triliteral roots, the distinctive characteristic of the Semitic lan- guages, is, to say the least, extremely doubtful. In attempts Avhich have been made to classify the modern languages of Africa it has been the usual custom to place those as yet examined under one of three groups, viz. Semitic, Hamitic and Bantu. The first includes Arabip and Aethiopic ; the last, a large number of languages south of the equator, the distinguishing characteristic of the group being the absence of gender inflexion, the use of nominal prefixes for the purpose of designating class, and the use of pronominal prefixes. The second division, the Hamitic, was formerly treated as a sub- division of the Semitic, though it is now generally regarded as distinct from it. It includes Coptic, Berber and probably Hausa. Possibly the Hottentot languages of South Africa, which, unlike the Bantu languages by which they are surrounded, possess a regular gender inflexion, bear some relation to this group. The Hamitic Group of languages. M. Renan, speaking of the limits of this group, .says : " We must thus assign the Egyptian language and civilization to a distinct family, which we may call, if we will, Hamitic. To this same group belong doubtless the non-Semitic dialects of Abyssinia and Nubia. Future research will show Avhether, as has been conjectured, the indigenous languages to the north of Africa, the Berber and the Tuarek, for example, which appear to represent the Libyan and ancient Numidian, ought to be assigned to the same family.... It appears at any rate as the result of the latest explorations which have Xll INTRODUCTION. been made in Central Africa, that the Tuarek is simply Berber apart from Arabic influence, and that a distinct family of languages and peoples extends in Africa from the Egyptian oasis, and even from the Red 8ea, to Senegal, and from the Mediterranean to the Niger*." Unfortunately no student either of Berber or of Coptic has as yet had the opportunity of studying Hausa. I am myself entirely ignorant of Coptic and possess only the most elementary knowledge of Berber. The Berber language. Before going on to speak of the structure of the Hausa language it will be well to say something in regard to the origin and spread of Berber. The various dialects to which the name Berber has been given are spoken throughout the greater part of Africa north of the Sahara and west of and including Tripoli. They include the Tuarek, spoken on the borders of the great desert, the Kabyle spoken in Algeria, and Guanche, the language which was in use in the Canary Islands at the time of the Spanish conquest. The present Berber dialects are the descendants of the ancient Libyan or Numidian which once prevailed throughout the whole of North Africa, to which S. Augustine referred when he wrote " in Africa barbaras gentes in una lingua plurimas novimus." The number of those who speak Berber in Algeria at the present time is 860,000. Berber is usually written in the Arabic characters, but traces of a distinctive alphabet are to be met with amongst certain of the Tuareks who speak a dialect called Tamashek. This original alphabet, which bears no resemblance to Arabic, was probably at one time common to all the Berber dialects and was displaced when the introduction of Mohammedanism was followed by the introduction of the Koran and of the Arabic characters. Grammatical structure of Hausa. The following notes on the grammatical structure of the Hausa language may perhaps throw some light on its connection with Berber or other sur- rounding languages. The genitive in Hausa is usually denoted by n or na ; thus " the door of the house" would be kofan gidda or kofa na gidda. This method of forming the genitive is common to both Berber and Coptic. * Historre ties Laiigues Semitiques, par Ernest Renan, i. 2. 89. INTRODUCTION. XUl Hausa possesses a regular gender formation, the general rule being that all words ending in a are feminine. These include all words denoting the female sex, in addition to a large number of others which are apparently treated as feminine simply because they end in a. The feminine of adjectives is usually formed by a modification of the termination, thus tsofo " old," fem. tsofua. In a few instances the Berber method of forming the feminine by prefixing t is met with, thus nagari "good," fem. tagari. The noun-agent in Hausa is formed in a manner closely resembling the Arabic, viz. by prefixing ma or mai to a verb, substantive, or adjective. Thus gudii is "to run," maigudu "a fugitive"; gidda "a house," maigidda " the owner of a house " ; girima " great," maigirima " a person who is great." The plural of such words is formed by changing mai into masa, thus masugudu " fugitives." In the Semitic languages proper the verbal stem undergoes a series of changes by the addition of various prefixes, by doubling one of the existing consonants, or by modification of the vowel sounds. In this way some fifteen voices or changes of meaning resembling voices are obtained. In the Berber language there are ten such voices, though the changes in the verbal stem do not bear any close resemblance to those of Arabic. In Hausa there appear to be traces of four or five, but with one exception, viz. the formation of the passive voice, the changes in the sound of the words do not cor- respond to any uniform changes of meaning. The passive voice in Hausa is formed by prefixing a, an or ana ; thus kama is " to catch," ankama " to be caught." There is nothing to correspond to this form either in Berber or in Coptic ; but it bears a most striking resemblance to the Vllth form of the Arabic and to the Niphal of the Hebrew, both of which are used in a middle or reflexive sense. The conjugation of the Hausa verb is effected not by any change or modification of the verbal stem, but by prefixing what may perhaps be called verbal pronouns, which are the same for all verbs. Tims fada is " to speak," zani fada " I will speak," ina fada " I am speaking," nika fada or nina fada " I have spoken," etc. These verbal pronouns are probably compounds of pronouns with some auxiliary verb or verbs all clear traces of which are now lost. The numerals in Hausa are apparently formed on a system which has ten as its base, — a fact which would tend to show that in very early times the Hausas were much more civilized than their neighbours. All the other surrounding languages, which I have been able to examine, have five as a base. In Berber the base was originally five, though at present for numbers R. H. >r xiv INTRODUCTION. higher than four it employs numerals similar to the Arabic. Whether however they have been at all directly borrowed from the Arabic is at least doubtful, as in Guanche (a Berber dialect formerly spoken in the Canary Islands, which is very unlikely to have borrowed from the Arabic) the numerals 5, 6, 7 and 8 are obviously Semitic. Possibly this may be the result of intercourse with Phoenician traders in very early times. In Fulah, Bornuese and Nupd, the three most important languages bordering on the Hausa, the numerals are formed on a base of five ; but except in the case of the higher numerals, which have been obviously borrowed within recent times from Arabic, they show no resemblance to the Semitic numerals. In Hausa there is an original system of enumeration from one to a thousand, though from twenty upwards the numbers borrowed from the Arabic are those most commonly used. The number six (shidda) is the only one of the original numbers which closely resembles the Arabic. The personcd pronoiins in Hausa are na "I"; ka '"thou," fem. ki\ ski or ya " he," ita " she " ; nui " we " ; ku " ye " ; su " they." These, with the excep- tion of shi, mu and su, bear a close resemblance to the Arabic, a much closer resemblance moreover than they bear to the Berber. Shi is the same in Bornuese and Hausa and has probably been borrowed by the latter from the former. The rest of the pronouns in Bornuese, as well as those in Fulah and Nupe, show no similarity to those in Hausa or in Arabic. In addition to the coincidences above enumerated, it may be observed that the Hausa so, which means " time " or " times " when connected with a numeral, corresponds with the Coptic sop. The Hausa fudu " four " is the Coptic ftu, and the Hausa duhn " a thousand " may perhaps be the Coptic thha meaning " ten thousand." System of transliteration adopted. The system of transliteration which I have adopted is that originally propounded by the Royal Geographical Society. It has been sanctioned by the British Government and, with one or two unimportant modifications, by nearly all the Governments of Europe for the representation of the sound of geo- graphical names. The general principle of the system is this : all vowels are pronounced as in Italian, all consonants as in English ; every letter is pronounced, no redundant letters being introduced. I give here a table of the Hausa letters arranged in the order of the Arabic alphabet. Uncon- nected Connected Connected Connected Names only with the on only with the Pronunciation in Hausa preceding both sides following 5 i Alif 1 I '^. Ba w' >i_^ A J English 1). £5 Ta Ws A 3 t. ELf Cha '^ ^ A^ A J Soft c/i as in dmrch. Jim z e a». a> English j. Eli^ Hha c t ^ ^ Strong It. %\L Cha t t a». - Hard ch as in Scotch loch. J'^ Dal > J). English d. ^ Zal > J^ , z. 'li Ra J > , r. Za j > , z, pronounced the same as y Otj**' Sin ^ L/~ - M> , s. Shin u^ *m Zj , tih. iLo Scul c^ UA mA m9 , s, pronounced the ^ same as ^. il^ Dad u^ uA ^ ^ I. {\Ss Ta i» i:^ k 1» , ts (sometimes t). v^ Tsa a )^ Jiu i^ , fti, very seldom used • in Hausa. Onj*^ Ain t t X C i>^ Ghain t t X, ^ English hard rj. (\J Fa \^ \J>. A i English / (in Hausa tlie dot is often written below in- stead of above the letter). Jl5 Kaf »3 J- A 5 English k (in Hausa this is often written with only ^* one dot). Ol^ Kaf J dl s: ^ A', pronounced the same as ^3- J><) Lam J J JL ) English I. >«-f Mim j> ^ff •0" ^ m. J Nun c> A J „ n. 'Ajt, Ha d A V A h, pronounced the same as •.. 3I3 wa 3 9 . . . English w. ^U Ya L^ C5 A J „ y- XVI INTRODUCTION. The vowel sounds in Hausa are : 1. Fatha, pronounced a or e ; Kesre 7 i or e ; i Dhamma 11 or 0. The Diphthongs are : (^- ai, pronounced as i in ice ; ^1 au, pronounced as otu in cotv. The reader who is accjuaintcd with Arabic will observe that *t> and u«, which represent th and a sort of palatal d respectively in Arabic, are pro- nounced ch and I in Hausa. In transliterating the Hausa into English I have represented the following letters thus: i 2, u^ s, ij6 I, i} k, a h. In each case the dot placed underneath the English letter does not represent any modification of sound, and the English student who is not desirous of reading the original character may therefore neglect it. That no variation of sound is intended may be seen from the fact that the letters represented by zz, ss, II, kk, hh are constantly interchanged. Compare \Sjjfi- guzuri F 67 and ^j:jJ^ guzuri F 68 ; j^^^l^ gaskia B 6Q and j^^^-a^ gaskia B 37 ; J^ fidula C 36 and S^yas fuliduwa B 154; U^j.£s karkatta D 31 and c-^j.^ karkatta D 32; ^a. himma for ^a himma E 42. J k and « h are comparatively seldom used in Hausa; most of the words in which they occur are borrowed from Arabic. In transliterating Arabic words, which can in no way be regarded as adopted Hausa words, I have, at the cost of apparent inconsistency in the method of transliteration, represented the following letters thus : ^ th, u^ d ^ t. Thus yjlf^ is rendered othnian F 242; O^y^j ruhuanu F 222; h^ lotu F 47. These words are pronounced by the Hausas as they would be in Arabic ; to transliterate them as though they were Hausa words would there- fore be to give the reader an incorrect impression of their sound. In the case of Arabic words I have represented c by ' : thus ^^sua sa'uda F 191. In the case of Hausa words I and c are used simply as the bearers of the vowel sound. Thus the feminine personal pronoun is spelt indifferently Ul or wsfi ; cf A 14 and A 36, in each case ita appears in the transliteration. According to the general principle of transliteration which I have adopted, an attempt has been made to reproduce the sound of the words, rather than to reproduce each separate letter of the original. To do both was im- possible. Had I transliterated each several letter much unnecessary confusion would have been caused, the confusion being due to the lack of uniformity of transcription adopted by the Hausa scribe. Thus in B 90 we have ^yloJ, m B 95 j^5^lj ; in either case I have represented the actual sound of the word thus : zamani. INTRODUCTION. xvii In a few instances I have placed an accent over a vowel in order to indicate that the emphasis falls on a particular syllable. As however this emphasis differs a good deal in different localities I have made but sparing use of such accents. In the case of words beginning with the Arabic article I have, in accordance with the principle of transliteration explained above, represented the word as pronounced rather than as spelt ; thus j-o-j&yJI F 1 is trans- literated erraJdnii not alrahimi. In the case of Arabic words which occur in the text and which cannot be regarded as adopted Hausa words, I have usually put a note to state that such is the case. In very many instances it will be noticed that in the original the points or vowels are either omitted altogether or inserted wrongly. In these cases I have made the necessary correction for the benefit of the English reader. Words which are spelt differently in different parts of these poems I have as a rule left as they stand, except in cases where an obvious mistake in transcription has occurred. The many apparent inconsistencies in spelling which will be noticed by the English reader will be found to be due to the idiosyncrasies of the different scribes, whose writing is here represented. BIBLIOGRAPHY. The following is a list of the books on the Hausa language hitherto published. Dr Earth's Travels mid Discoveries in North and Central Africa, 1849 — 1855, publislied in five volumes in 1857, republished in two small volumes in 1890. Dr Earth, who was a native of Germany, went out as assistant to Mr Richardson, who was sent by the Eritish Government to explore the countries lying to the south-west of the Sahara. On the death of Mr Richardson he took charge of the expedition and carried it to a successful issue. Though written in a somewhat uninteresting style, these volumes contain a vast amount of information not only in regard to the Hausas, but also in regard to several other races inhabiting the Central Soudan. Incidental notices of the various languages met with are intro- duced. In 1862 Dr Earth published at Gotha a work of much more interest from the linguistic point of view, Sammlung und Bearheitung Central Afrikanischer Vokabida7'ie7i, consisting of notes arranged in tabulated form on ten or twelve African languages, including Hausa. This work is now out of print. Dr J. F. Schon (also of German nationality), though never able to visit any part of Hausaland proper, spent many years in the study of the lan- guage, and published several works on it, including a dictionary, a grammar, and some Hausa stories taken down by dictation from a Eornuese native who had learnt Hausa. These last, which are published by the Society for Promoting Christian Knowledge under the title of AIaga7ia Hausa, afford by far the best material hitherto available for the study of Hausa in England. As Dr Schon speaks of himself as having reduced to writing a hitherto unwritten language, it is evident that he was unaware of the existence of any Hausa literature. Considering the extraordinary difficulties under which he laboured in learning the language, his work is deserving of great commendation. His dictionary has been for some time out of print, but his grammar may still be obtained from the Church Missionary Society. It was published in 1862. Dr Schon also published translations of several portions of the Eible in Hausa, but these being written in Roman characters and in very unidiomatic Hausa will require a large amount of correction before they can be of any use. Dr W. E. Eaikie, who was for many years consul at Lokoja, collected some materials for the study of Hausa, which however have never been published. BIBLIOGRAPHY. XIX J, Numa Rat, a native of Jamaica resident on the Gold Coast, printed in 1889 a short introductory grammar of the Hausa language (Waterlow and Sons). It is very short and badly arranged, but would be of some use to any one begin- ning the study of the language. M. le Roux published at Algiers in 1886 Bssai de Dictionnaire de la Langue Haoussa. This is quite the worst of the books as yet published on the language. It consists almost as much of Arabic as of Hausa, the author having apparently no tirst-hand acquaintance with either. M. A. Dirr published at Paris in 1895 Manuel 'pratique de Langue Ilaoussa, price G francs. Though the author has never apparently been in any part of Hausaland, this is the best granniiar hitherto published. It is of quite an elementary character and contains exercises and a short vocabulary. The works on the Berber language whicli I have consulted are Essai de Grammaire Kabyle, by M. A. Hanoteau, Paris 1858; Manuel de Langue Kahyle, by M. Rene Basset, Paris 1887; and Kahail Vocabtdary, by F, W. Newman, publislied by Trubner, London 1887. I may perhaps conclude the list of books relating to Hausa by referring to the chapter on 2'Ae Hausa Language in my recent work entitled Hausaland^ or Fifteen Hundred Miles througlt, the Cejitral Soudan (Sampson Low and Co., price 14/-). SPECIMENS OF HAUSA LITEEATUEE. R. H. POEM A. lu the name of God, the Compassionate, the Merciful ; and may the peace of God be upon him, after whom there is no prophet. In the name of (Him who is) the beginning (of all things), and with the approval of Him who dwells in heaven, send help unto me (so) will I endeavour to make an attempt. Our talk shall be judgment, whereof it is impossible to speak fully ; neverthe- less thou sayest, make what attempt thou canst. It will be a day of lamentation and much crying, a day on which there shall be no salvation, though a hundred thousand cowries be offered as the price thereof. 5 All ye my brothers, come, let us listen to the proclamation; all ye who are Mussulmans, for I care not for the heathen. He (a heathen) would hear what I say and woidd pay no attention to it, he would merely lift up his chin and bray like an ass; He doubts the existence of pain in the next world; when he comes to the fire he will say Alas ! Thou who art puffed up with pride because of thy relations, thy kingdom, or thy property, on the day when thou meetest with the angels, thou shalt be confounded. (Think of) that story of Hamza and his brother, one by one they went to (the place of) the unbelievers. This poem is said to have been reduced to writing by a Hausa Mallam named ijjjuj \^ Lima Chidia, who died about 30 years ago. Chidia, the place at which he lived, lies between Kano and Garimbautshi. It is a funeral song frequently sung over graves by Mallams. It consists of : Introduction 1, 2 ; a warning in view of the judgment to come 3 — 9 ; a comparison between this world and the next 10 — 22 ; the duties of women 23 — 33 ; conditions of entrance into heaven 34 — 48 ; and into hell 49 — 62 ; various religious duties to be observed 63 — 76 ; description of the resurrec- tion 77 — 85. 1. A common Arabic opening, cf. F 1. 2. L»..>.^ maisama^ from Ar. l^^ sama " heaven " with Hausa nominal prefix. zan^ a frequent abbreviation for zani, cf. ban for bani. 3. \j^i^ maikdra'] lit. "finisher," from \^j^ kari "to finish." Words ending in « are with few exceptions feminine, hence we have nata not nasa. jkij* goryodo] "measure," more often written jJdi- golgodo. For similar inter- change of letters, cf. hiar and bial, kirga and kilga. POEM A. Bismi allahi errahmani errahimi wa salla allahu ala man la luibiyi ba'dahu Bismi na filra da yerdan maisama ka yi taimako a gareni zan tabba kokari Zanchen kiyama babii maikdra nata saiko ka che ka yi gorgodonka na kokari Rana ya ki kuka da ruri maiyawa rana da ba cheto kudinsa dubu dari 5 Duk ya iiwana duk ku zo mu ji waatsi kulu musilmi ba riia alkafiri Shi ni shi kan ji fada ta bay a kunuwa saidai shi tdda haba yi jaki berbera Shi ni shi ki shakka azaba lakhira sai ya gamu da wuta yi kan che kaitaro Mayenka deggi ko sarota dukia rana ganiii da nialaiku ka sadari Wonan kardtu hamza ni da kani nasa sii suka daidaiche shikin alkafirai 4. The verb is here, as frequently elsewhere, put in the present tense though its meaning is obviously future. 5. ^_^ ya] should be ^ yau "children"; ymi is used as a sort of irregular plural of dan. \^j U ba rua] lit. "there is no water," a Hausa idiom for "I have no care for." 6. lit. "he would hear behind his ears"; yi is here equivalent to kama "as"; in the following line yi is used for shi. 7. Ij^U lakhira] "the future state," including both heaven and hell. IjjiA kaitaro] "alas," a lengthened form of kaito. 8. The meeting with the angels is probably that described in D 41 — 4G. 9. Hamza] a king of Ningi, not far from Kano : iielped l)y the heathen he made an unsuccessful attack upon Kano. ^^^^Xi> shiki)t] should be ^^jSLj chikin. A lo This life is a sowing time for the future life, everyone who sows corn will receive a great city. That morning shall heap up for you tobes and trousers and things good to eat, such as tuo and fura. When thou sittest down thou shalt taste of its sweetness, whenever thou sippest water thou wilt know (that one of thine enemies) is dead. This world is like a room where we see ropes set up (for weaving) and thread is placed ready. This world, thou knowest, is old ; an old man cannot carry a load without leaving much behind, rs This world, thou knowest, is a market-place; everyone comes and goes, both stranger and citizen. They read (of what was to come) but refused the choice of the next world, though the world {lit. house) is old and like unto an old man who drops his load. If thou wilt hold it fast put forth thy left hand and hold it, (it will slip from thy hold) although thou put both thy hands on it for fear of losing it. This world is a sowing place for the next, all who sow good deeds shall enter the great city. This is the story of Hamza and of Ahmadu ; they left the right path, they followed one which was crooked. 20 The Mallams are the heirs of the prophets ; we ought to take their road, a road which leads to heaven {lit. the city). They (the heathen) know but the difference between white and black, they are all at strife ; how can such men act like Mallams ? Their portion shall be the fire, they shall have but little to eat; they left the right path, they followed one that was crooked. - It has been said that men should gather within the house and remain at home, that they should not allow their wives to walk in the town. 10. Ol ita\ is properly the feminine personal pronoun, but is here frequently used as a demonstrative ; it is sometimes written wsfr ita, e.g. line 36. 11. j^^*^ 'mayafi] is an adjective formed by prefixing 1»^ max to the verb ^ b ya fi "it surpasses." ^J^ mafi is sometimes prefixed to an adjective in order to form a comparative or to strengthen the positive; thus mafi ku7icheti "narrower" or " very narrow." 12. O-e^ kanmi] or ^^^ kmn, cf. line 64, is equivalent to (JJ^ kadan. {^jJi^\ agdyigari] lit. "is rolled down." The sense is somewhat obscure. 13. God is here described as the weaver of all events, 15. i^j*J> dangari'] lit. "son of the town"; cf. dandaki "son of the house," i.e. servant. 1^' L5>t5-» maiberri^ lit. "one who leaves"; it is an epithet applied to a carrier who keeps putting down his load. 5 A 10 Ita dunia nana che manc^mi a lakhira kowa ya nonii hatsi ya kai baban gari Ita che (la safi ta kan hada niaka riguna wando mayafi ga abinchi tuo fiira Kamin kazona zaka sha dadi nata kami ka kurbata ka ji woni agdngari Ita dunia nana da kamal daki ta ki da nui ga ankdfa ragaia ajia zari Ita dunia nana tsofua che kun sanni tsofo ba yin kaia ba sai daiawa berri IS Ita dunia na kasua che kun sanni kowa ya zo ya wuche da bako dangai'i Su sun karatu su zabi lakhira saidai gidda da ya tsofo tsofo maiberri En zaka jirfata sa hagu da ka jirfata kaddadai ka tara hanuka don tsoro berri Ita dunia nana che manomi a lakhira janida manan guzuri shigga babba gari Wona karatu hamza ni da na ahmadu sun sau tafarki sun bi wodda ya fantsari 20 Su ni magada anabawa mallamai wajib mu do haiasu wanda ta je gari Sun san fari sun san baki duka sun fada kaka su ki aiki taada mallamai Da rabo wuta nama jiki nasa kankanni sun sau tafarki sun bi wanda ta fixndari Anche sukintsa tsakka giddansu suna kaddadai su ber matasu yawo chikin tsari pfari 18. jj>i* jnanaTi] should be ^^^^^ manomi "one who sows." {^jj^ yuzur%\ lit. " provisions for the way." 19. wona kardhi\ cf. line 9 wonan karatu. Ahmad)i\ the brother of Hamza, cf. line 9. (^^pa^ fantsari] in line 22 j^j jUi fandari " crooked." j(3 ivodda] more commonly juj iranda ; so line 22. 20. j> do] a shortened form of ^^3 doka " to take " ; cf. dn for duka " all." haiasu] should be hainyasu. 21. The duties of a Mallam are to teach and expound the Koran, also to chant songs over the dead. The word comes from Ar. ^o^ allam " to teach." 22. lit. "the meat of their body shall be little." 6 A Farm-work is not becoming for a wife, you know ; she is free, you may not put her to hoe grass (as a slave). 25 A woman that is married gives up going to three places : the market, a public feast and the place of drawing water. If thou hast not a boy to take her pitcher, do thou endeavour to escort her to the water in the evening. If she desires to go to their houses, let her ask her husband ; grant her per- mission provided she go in the evening. Let her take a cloth as a covering for her body, let her crouch thus with arms folded until the conversation is ended. When she replies let her lower her voice in speaking ; let her not be heard calling fowls, speaking with wide-opened mouth. 30 You know that no part of a woman's body ought to be seen when she goes out, except the soles of her feet and her eyes. The married woman who goes out with head uncovered, on the day of the resurrection the fire shall burn her ; The mamed woman who goes out with head uncovered, on the day of the resurrection shall be covered with a blanket of fire. If a woman be in love with two men, they shall suffer loss in the next world ; on the day of the resurrection they shall rise in the form of dogs. He who rejects a Mallam and his sayings shall be in the presence of the Prophet as a heathen. 35 He who fasts but at the same time eats in secret, I have no doubt but that you may call him a heathen. This world has been called a sowing time for the next, all who sow good deeds shall enter the great city. Whoever is stingy and rejoices in being so, the abode of fire shall be opened for him because of his stinginess. Whoever opens the abode of fire by his stinginess will contract an incurable disease. 24. bai] a shortened form of ba yi. The position occupied by women in the Hausa States is probably a better and freer one than in any other nominally Mohammedan country. Even a woman slave is seldom made to work in the ɓelds. j^ kar\ a shortened form of j^ kadda. 25. ^Ji> buki'\ or biki is properly a marriage feast. 27. Si^> ktida] apparently equivalent to ^^ khar "as far as." 28. (^ tan\ for ta na, zani being feminine. ImicJ luluhi\ is "a woman's cloth or veil " used to cover the head and the upper portion of the body. 29. ^««Jl anso\ for y.,„^\ amso or amsa " an answer," 7 A Noma ga mata bai kainata ba kun sani kan yar gidda chc kar ka sata a kaukari 25 Mata da ki suna ta ber taffia iiku daga kasiia khar gunbuki doka rua Kan ba ka yaro za ya do tulu nata ka yi kokari rakia rua a chikiu derri Kuda giddansu ta ki so ta yi tanbaia ka bata yerji sai ta je a chikin derri Ta do zani tan lulubi a jiki nata a jikinta har magana ajita atatari Anso ta kass muria chikin magana nata kaddadai ajita yi sagara kirkira 30 Kana jikin mache duk yi alaura ya ki sai ko matakai sai ido dagga gari Mata da ki taffia da kai nata ba rufi rana kiama kan wuta ta babaki Mata da ki taffia da kai nata ba rufi rana kiama ta rufu a bergo wuta Amusan mutum biu sun hasara a lakhira rana kiama zasu tashi kaman kari Wonan da ki ki malarni da fada tasa shi ni yi ki gabba da anabi kafiri 35 Wonan da ki azumi aboyyi shi kan taba ni babu na shakka ku che masa kafiri Ita di'mia nana che masomi a lakhira jamaa manan guzurin shigga babban gari Kowa ya ki rowa yana murna nata chi ni ya bude giddan wuta don gerdama Kowa ya budi giddan wuta don gerdama ya tarda chuta wanda da ta makankara 30. O^ kana\ j«w sani is understood, "thou knowest " ; cf. 45, 52, where it is equivalent to " truly." 32. Ijij 7-u/it'\ Instead of prefixing a the passive is occasionally formed by changing the last vowel into 71 ; thus ruji " to cover," riifu " to be covered." 33. The dog is generally regarded as the most despicable of all animals. 34. ^Sj yi A;i] for ^S^ shi ki. Mohammed, it is supposed, will act as judge at the last day to distinguish his owu followers from the heathen. 36. A repetition of line 18. 37. Uj yana] equivalent to Uj! ina or t^w shina. 38. lit. "he will meet with a disease which has no one to rub it out." 8 A Whoever chooses this world rejects the choice of the next, he seizes one cowrie but loses two thousand cowries. 40 God is gi'eat, He displays much generosity ; in the abode of the resurrection He will act as a patient man. Of a hundred thou hast left one in this world, there are ninety-nine there in the next world. He who has one sickness here, you know, will have ninety-nine there. This is the reason why we are rich ; if anyone gives another to eat he shall obtain deliverance in the next world. Whatever you have given away here you will meet with in the next world ; you will obtain riches which will be free from the attacks of mice, much more of ants. 45 Truly there are three strangers in heaven, whatever they desire they see it brought to them. One of these gave alms and showed much generosity, he used to pray and make adoration in the evening. The second was a man who showed honour to his parents, and maintained friendship with his brethren in the city. The third was a man who excelled them in declaring the unity of God; what- ever happened to him he said. It is the Lord (who hath done it). A certain king shall bum in the other world unless he repent and drink the water of heaven. 50 The king also who ever spake deceitfully, except he repent shall not drink of the water of heaven. All his children and his slaves who do likewise, if he restrain them not, shall be confined within the fire. Truly there are three men who shall burn in the next world, except they repent and drink the water of heaven. The first is the man who prayed with his body polluted ; if he repent not you will meet him in company with the heathen. 39. wsj'i zdbata] ta agrees with l-Jji diinia, which is understood. 40. [^j-f^'O scihiri] "patient," from Ar. j^-d "to be patient." 41. The meaning apparently is that for the good or evil actions performed in this world a man will be repaid ninety-nine-fold in the next. 43. ^.^-s->' shiyes] should be ^jm^ ckiyes "gives to eat." 44. lit. "treasures where no mouse is, much less eating of ants." 47. l».ji darajd] from Ar. a^^^ darajah "rank, dignity." 48. kXA».jj tauhidt\ "profess unity of"; II. form of Ar. jiA.3 tvahid "to be one." 9 A Kowa ya zabata ya ki zabc a lakhira shi ni ya doki wuri ya ber hauya darri 40 Allah taala ya yi baiwa maiyawa a giddaii kiyama sai luutum essabiii A chikia darri daia ka berta a dunia tisfi'in tana chan a lakhira da guda tdra Ita madaia na(n) dammuna che kun tisa'in tana chan a lakhira da guda sani tdra Ita che dalili samuwa muna dunia kowa ya shiyes ya sainu tsira a lakhira Komi ka baiyer ka isheshi a lakhira ajia da ba bira bale tausangara 45 Kana mutun uku ni baturi a lakhira konii su ki so sai su ganshi atatari Wonan da ki sadaka da baiwa maiyawa sai maisallati maiibada da derri Nabiusu wanda ya ba iyayi daraja da rukun zumunchi ya uwa a chikin gari Naukunsu wanda ya fisu tauhidi duka komi ya sa masa sai ya che rabba alwara Sarki guda daia zayi kona a lakhira saiko da tuba zayi sha alkauchara 50 Sarki da ki ku(a) che da tsalimchi duka en babu tuba babu sha alkauchara Yayansa nan baiyinsa na yi su duka enbai hannasuba ahaddasu chikkin wuta Kana mutun uku zasu kone a lakhira saiko da tuba zasu sha alkauchara Wonan da ki salla gama janaba jikka kam babu tuba ku gamashi da kafiri ^^j^JI alwarct] Meaning obscure, it is perhaps intended foi" ^^i^\ (ilimlia " tlie patron" or "benefactor," or ahvara may be a rare Arabic woi'd meaning "mankind"; for this meaning of the word, of. Sadi's Bustan (ed. Graf) Introd. line 85; in this case translate "He is Lord of mankind." 49. j^jJ^^I alkauchara^ Kauchara according to the Koran is the name of the principal river in Paradise. 51. i«!^J '>^a yi\ na, which is usually placed between two nouns, one of which is dependent upon the other, is here made to join the verb to the pi-oceding noun. We should have expected masuyi. ^j>)\^^ ahaddasu^ from Ar. jkA> luidd "to confine," or "punish." R. H. 2 10 A The second is the man who always performed his ablutions with sand, though there was no reason for his doing so ; he shall not drink of the water of heaven, 55 The third was a man whose crimes were worse than any of theirs, he was a man who constantly committed adultery within the city. If there is no purity there is no prayer, as you know; if there is no prayer there is no drinking of the water of heaven. About this saying there is no uncertainty ; whoever rejects it, leave him alone that he may become a heathen. In heaven three men will be wanting, for they rejected the right way and followed one that was crooked. The first is a man who gave half his attention to the worship of idols; above there is a judge mighty and powerful. 60 The second is a man who was a bastard, and had no father ; his mother followed a crooked path. The third is a man who excelled them all in evil, he refused to pray five times (a daj^). Whoever omits the times (of prayer) passes away and is destroyed, unless there be some obvious cause. If there be no water thou must then wash with sand in the city unless pre- vented by serious sickness. When thou hast much toil, when thou hast much business, at the time of prayer leave it or otherwise it will go wrong, 65 God may give thee prosperity to try whether thou wilt leave the time of prayer till it is obviously past. When such an one shall die he shall be struck with blows, so too he shall be thirsty though he drink of five streams. When thou anointest his face with utter darkness, his tomb shall be narrowed even as the night. Purity is necessary, as thou knowest, for one who prays; his body, his garment, his place (of prayer must be clean). There are eighteen religious duties ; pious men, we understand, perform fifteen (in addition), 54, ^«^-J faimama] from Ar. ^^ yumm V. forru. Ablutions are only permitted to be made with sand where water is unprocurable. 58. iU i/dda] another form of ju^j yesda "to throw aside." 59. |J>5C^ hukuii] from Ar. ^^^^^ hakim "a judge," m being changed into n, as frequently happens before ^ ch. 60. lit. "the second of them a bastard who, there is no father to him, he, his mother she follows that which is crooked." This line affords a good example of Hausa construction, which, as will be seen, closely resembles the Arabic. 64. j^jjUo mfidari] apparently the same word as ^jJuj sadari, line 8, from Ar. jju» sadr "to be perplexed." 11 A Wonan da kan rika taimama wakti duka kain babu huja ka che masa kafiri 55 Naukunsu wanda ya fisu lailinsu duka wonan da kan like yin zina a chikin gari Kam babu tsarki babu salla kun sani kam babu salla babu shan alkauchara Ima feda nana babu na shakka tata kowa ya kita ka bershi ya zama kafiri A chikin giddan aljenna babu mutun sun yada ha(i)nya sun bi wanda ya uku fandari Wonan da ki tsafi shina raba hankula a bisa hukun che maiiyawa kaderi 60 Nabiyisu sheggi wanda babu uba nasa shi ni uwa tasa ta bi wanda ta fandari Naukunsu wanda ya fisu laifinsu duka shi ya ki salla wakti nana su biar Kowa ya ber lotu ya shudi ya bata saiko da huja wanda ki ga tsahiri Kam ba rua saiko da chiuta maiyawa rananankawajaba taimama a chikin gari Ranan kaddan wahallan kani ya shagal lotu da ki salla ka bershi ya sandari maka 65 Allah ya kan gamma arzikinka da jaraba a bisa berri loto ya shudi tsahira Rana da zai mutu kan wulakanta massa hakkana kishirua ko ya sha kogi biar Rana ka shafa diifu kirim huska tasa hakkana ya kumtata kabarinsa kamman derri Tsarki ga maisalla ku san wajib ya ki da zua jikinsa zua tufansa zua wuri Farilai ga salla goma ni da guda tokkos suna da ki yi mun ji sun fadi sha biar 66. \2^[i^ widakaiikt] probably from Ar. jy^ ivalaka "to strike blows." 67. "Anointing the face with darkness" refers to the sprinkling of earth upon a corpse. l^> » ^ huskct] for \SL^ /uska "countenance"; for similar interchange of lettei's cf. la^s /uja for la».^ huja. 69. i->^jS /a7-ilai'\ from Ar. u^jS "a religious duty." j^ Iw sha biar^ goma " ten " is omitted before sha; this is frequently done in the numerals 11 to 19. 12 A 70 There are ten more good works, you know (to be done), in order that you may excel your friend ; he surpasses whoever meets him in confessing his fixults. Is it necessary, dost thou ask, that thou shouldst perform thy ablutions ? There is but one way for thee to follow. Thou must take care before eating to say, " God is great." But thou must not eat before saying the opening chapter of the Koran; do not pass over its contents or miss a word in saying it. Whoever omits to read the opening chapter has broken the leg of his war-horse. 75 Whoever prays, but refuses to say the opening chapter, is as a man sewing a white garment withovit thread. It is like earth when you desire to build ; if there is no water to mix with it, your earth is dry. He who doubts the resurrection in the future world let him consider how the grain that is in the ground grows up. On the day when the sounder of the trumpet shall sound, behold a man pouring the earth off him. On the day when the sounder of the trumpet shall sound you will see a man commg out of the earth. 80 On that day the skull shall become hot on the man who is a blasphemer, a heathen. Everyone shall rise naked, and shall utter a cry of joy ; he shall be uncircumcised as a little child. Thou wizard who wast possest of wealth in this world, thou shalt not obtain wealth like Abubekr. He will receive wealth, he who was the messenger of the Prophet ; he gave all offerings and gifts to his followers. Let us go to the city where we shall eat without trouble of grinding; thou wilt not see any blowing underneath cooking pots in the whole city. 85 You will obtain a reward according to the character of your actions on earth, you will come to meet with these actions in the next world. 70. OwAtoJUM.« vnistahahanta\ from Ar. w^Sfc-^^^^xo mustahahh " a supererogatory good work"; the word is usually applied by the Hausas to the act of bending down and exclaiming "Allah akbar," /arilai, in the preceding line, being to hold up the hand and say the same words. 71. \1^ Jisata] equivalent to tju.J^^ fitasda "to complete." 72. J ".^ kahhar'\ the IT. form of the Ar. j««^ kabar "to say Allah akbar." 73. ly-^ 1^1 i^na tukunchi] equivalent to UJC5 tot anwia tukuna. \ji^ chinyara] "to skip words in reading," lit. "to eat like ants" (gara), i.e. leaving spaces here and there untouched. 75. ^^J^ fart] understand zani "a white cloth." 76. All building in Hausaland is done with moistened mud ; withoiit water building would therefore be impossible. 13 A 7>J Mustahabanta gonia ku saiKSU clou ku wuchi sa'a Wajib ka tanbaiyi alwalanka ka tisata Aniyar ka wajib chi dafari ka dokata Ima tukunchi dafari abachi fatiha Kowa ya ki bcnia karatu fatiha 75 Kowa ya ki salla shina ki fatiha Tanfari kasa che ka kana so kai gini Wonan da ki shakka da tashi a lakhira Rana da maibusa ya busa kafo nasa Rana da maibusa ya biisa kafo nasa 80 Rana kokulwa kanua tafassa suka yi Kowa tsirara za yi tashi yina gudu Mayi ka saniu diikia achikinta Shi ni ya samata duk ya nialaka annabi Amuje gari da niuka chi ba wahalla nika 85 Ku ku chin halli da ka aikata na diinia kowa ya samasa ya fikowa hanizari ita chc tafarki na da kan bi ita daia a bisa fadin kabbar ga allah akbar kadda dai ka ratsa chikinta kai mata chingara shi ni ya karia kafa ga doki rnaihari shi ni ya ki dumkin fari nasa ba zari kam ba rua kubi kasanka ya shikara ya yi tsokachi da achi a kass da ya ki tsiraa rana ka ki ga niutum a kass da ya ki zuba rana ka ki ga nmtum a kass da ya ki fita a bisa fasabi wanda ya zamma kafiri hakkana gaba nasa babu sha yina jinjiri ai ba ka samu dukia yi abubekr sadaka da baiwa dii ya bai ahnajirai ba shi ka ga girkin tukumya du gari su zaka je ka ishi chana a kikhii'a 80. lit. "the skulls have made the heads to boil..." 81. jjj yina] equivalent to kama "like"; cf. j^ yi in the following line. 82. ^jU mayi] means either "a wizard," or "a drunkard," the former is the more probable meaning. achikintit] understand t.Jj5 dunia "in this world." Ahuhekr] Mohammed's companion in his flight from Mecca, afterwards one of his chief supporters. 84. O^j^ (/irkiu] i.e. "to cook by blowing underneath a vessel placed on the fire." 85. The transliteration is somewhat uncertain : we may either read ku ku chin " you will obtain," or dukuchi, taking this as a lengthened form of duka agreeing with hcdli. POEM B. B In the name of God the author of my words ; God is great, praise be to God. There is no God but God, Mohammed his prophet is beloved. God the one all-powerful king, he is our lord to-day and for ever. O God our Lord, I pray to thee for that which I seek and need. 5 May God sanctify our work, may He give us sense and intelligence. O God our Lord, do thou help thy servant; not on account of the thing which he is about to do. If on account of that which he is about to do, how was it in former time when he was still unborn ? May God sanctify our work ; may He make it good, not evil. May God, our Lord, help his servant ; he is the servant of his prophet, may he save (me). 10 He who asks is not without reason, provided he listen to that which thou showest to him. If he asks, but does not act accordingly, he will receive judgment on the resurrection day. The evil {lit disease) of the ignorant man will take him away, even the torment of hell is not equally harmful. The author of this poem, as also of D, was a Mallam named Mohammed, who lived at Birnin Gwai'i between Kane and Bida. It consists of: Introduction 1 — 3; prayer for assistance in writing 4 — 9; the characteristics of the fool 10 — 14; ex- hortation to follow Mohammed 15 — 21 ; impossibility of choosing both this world and the next 22 — 31 ; knowledge and sight not necessarily connected 32 — 34 ; difficulties connected with the service of God 35 — 43 ; invocation for divine help 44 — 46; this world to be neglected in view of the next 47 — 52; uncer- tainties and troubles of the present life 53 — 72 ; our ancestors have all passed away 73 — 80; we ourselves shall soon die 81 — 90; the world is old and untrust- worthy 91 — 112; the necessity of preparing for the future and nature of prepara- tion required 113 — 129; personal exhortation 130 — 135; deceitfulness of this life, necessity of knowledge and discernment 136 — 161 ; the pilgrimage to Mecca and the rites to be performed there 162 — 175. 1. jj(^£»ji farkoun\ is apparently equivalent to fdra na "beginner of," cf. A 2, or it may be intended for Ar. ^^ISji " that which distinguishes between good and evil," i.e. the Koran. jjla,.w suhhdyia] Ar. "praise." 2. U^5 ^1 abin kamna] lit. "a thing beloved." kamna is possibly connected with Ar. ^^5 kaman "worthy." B Bismi allahi farkoun kalmata Allahu la allah ilia allahu Jabaru wahidi sarki allah Allah ubangijinmu ni ki roko 5 Allah shi tsarkaki mamu aikimu Allah ubangiji ka jikan bawa En don abin da zashi aika ni Allah shi tsarkaki manna aikinmu Allah ubangiji shi jikan bawa lo Matan(ba)yi ba shi rassa huja ba En ya yi tanbaiya ban aika ba Chiuta da jahili kanwa kai nai POEM B. allahu akbar subhana allahi nuihamadu rasulu abin kamna ubangijinmu maiyo maig(jbi komi ni ki bida da bukatata shi bamu hankali da basiratas ba don abin da zashi aika ba mi ya yi chin gabban ba woshi ba shi sashi sjilihi ba mugu ba shi baiya annabi nasa shi cheto sai ya ki ji abin da ka nuna mai shi ki da alhaki nasa ran gobi ko gobara ba yita don bannai 3. L5^>*i3'* >:!l5'* in(di/o maigohi] lit. "possessor of to-day, possessor of to- morrow," line 21. gobi is frequently used of the day of the resurrection, cf. line 11. Cf. Italian domani, which is used in the same two senses as gobi. 5. ^jJJS^maj basiratas] from Ar. S;»waj basirat "prudence." 6. O"**- jikaii] "help," lit. "fill"; cf. Ar. ^)L« 7nald, which has the same two meanings ; or jikan may be intended for JUi^ jinka " to have pity on." 7. iri yO' y*] if ^his is to be taken as two words translate as above, or yayi may be translated "age" or "time," 4ji^^ v;oslt%\ should be j^jjl atvoshi "begotten"; the argument apparently is, if God's gifts can only be obtained as the result of meritorious action, how did any man ever obtain the blessing of birth ? 10. j^ viai\ for masa ; cf. tai for tasa, line 16, nai for nasa, line 12. 12. _Lbl». jahili^ Ar. J>aI». jdhil "ignorant," an epithet usually applied to the heathen. \y^ kamva'\ a lengthened form of jj>^ kan, denoting conditional mood. ^j-i^ gobara^ Ar. jLfi gabdr " pain." 16 B The ignorant man would act like a fool ; leave him alone, be exceeds the fool in imbecility. For the fool would be utterly confused, he would think that a poisonous plant was wheat. 15 You my brethren, draw near to the Mallams; seek knowledge, drive away dark evil (lit. black disease). Follow Mohammed, trust in him, give diligence to (follow in) his path. The medicine of the prophet is not hot ; grant to him who tastes it a lessen- ing of his sickness. Whoever beholds thee, beholds part of paradise ; he (Mohammed) saves him, he does not detain him or make a long examination. We follow thee, we follow God, we believe, we give to him our confidence and faith. 20 We trust in thee, we love thee ; blessed art thou O lord, we obtain salvation (through thee). I praise thee, O lord, father of Zahra, husband of Hadija, who endurest for ever. You my brethren, listen and pay attention ; leave off speaking many words, listen to what I say. The regions which are divided and have never met, these will I show to you, O my relations. Whoever has sense, he is my friend ; let us talk together, let him choose what he desires. 25 Let him try to take both (this world and the next) ; either flees away from him, for they have never yet come together. Mother and daughter, you choose between them ; you know that you cannot marry them both. So too earth and the next world, you know that 3'ou cannot bring them together so as to retain them. Look carefully then thyself as to which of them thou wilt choose. 13. O^ gaba7i\ Ar. "imbecility." 14. i^-i*jl£9 03 daffa kai y na%\ for i***^ »-ii daffa kai na'i, lit. "would cook his own head," a Hausa expression meaning, " would be utterly confused "; cf. Mr Grimwig's favourite expression in Oliver Twist, ' I'll eat my head.' 15. Dj^Uj hakkal c]mita\ for bakkati chiuta ; for interchange of I and n cf. kamal and kaman " like." 16. ^JiJjSLj sakankachi] possibly connected with Ar. ^^^Jw sakan "to rely upon"; cf. 8.3 note. 17. L5».^J yyi^ lit. "pepper," so "hot as pepper." 18. j^j-w-ij binbini] sometimes written ^.Ji^f.f ^ bimbini "to examine in oider to discover faults in," cf. line 46. 17 B Shi jahili shika(n) yi kama hauka Don jahili shi kan daffa kai nai 15 Ku yan uwa ku gwamatsi mallamai Ku bi muhamadii ku sakankachi Annabi magani ba yaji ba Kowa ganika ya ga rabbo gubi Mun bika mun bi allah mim yerda 20 Mun dogarinka muna kamna Ina yabonka sidi uban zahra Ku yan uwa ku jini ku saurara Mararaba da ba su gamu katsu Kowa fa hankalinsa aminina 25 Shi do guda guda ta tsiri mai Uwa dia daiansu ka ka zabi Hakka fa dunia da giddan gobi Duba sarrai sarrai kaidai duba shima ku bershi ya fi gaban hauka guba shiiia tsachi alkaki che ku neini shini ku kore bakkal chiuta ku bada kokarunku ga suna tai maddndani ka bashi reggi chiuta ya tsira ba rikko ba binbini mun bada gaskia da aminchinmu albarkachinka sidi mu samu cheto mijin hadija maiyo maigJ^b hdtin "interior." 19 Shi wonda ki bida aljanna tas 3° Shi wonda ki jiran kabakki dungum Ku yan uwa enna maku masalli Abinda hankali bai gani ba Abinda hankali ki ganiwa Ya wonda hankali da basiratai 35 Ku duba batsini ga aikanku Ku yan uwa ku jimri jehadi dai Ku yaki zuchia ku berin swabo Shi wonda zuchiata rinjayi Ku yan uwa mu tuba mu bcr swabo 40 Ku dai mu bi shinamu da aikawa Abinda mallaminka ya nunama Kaina na ki niffi ba kowa ba Shi wonda ya yi shinni bai aika ba Ku yan uwa ku taru ku che amin 45 Allah shi bamu tsarki kwanaki Allah shi bamu kwana lafafa kun .san ba shi kullata da dunia ba ku san ba shi kullata da lauma en ku rikcsu sai maku anfani kakka iddo shi ka(n) gashi kurkurkur kun san iddo ba shi gashi Jidda ba su ki rufi ku bershi makafo ni en su yi akiba maikiyo ku sbigga ku bida kangara ga berin swabo akalmasshita ta yi laddabi gaskia shi koshi karkattata kama lauji em mun kia ba mu ga da kiyo ba kadda mu tatakishi muna banna rikeshi kadda ka lura da aiki nai domin ni kan fada ban aika ba enna abinda zashi fadi gobi don zani adua maianflmi shi bamu chi da sha da abin yelvva da babu razana ba bibini ,^5U dkiba] Ar. iuSlft dkibat " result " or " reward." Translate as above or " if they produce a good result you shall enter (heaven)." 36. j^> dai] may either be for daia " one," or it may be equivalent to dadai "at all," "indeed"; cf. line 40. 37. Os.>..i:..<,JL£al akalmasshita] lit. " let it be avoided, it makes true education." j^jj laddabi] is apparently derived from Ar. wJ.st adab "a polite education," the I being the Ar. article ; cf. lafia, line 47. 38. \lSj£s karkatta] " to bend to one side," cf. F 7, note. 42. lit. "therefore I may speak, I have not worked." 46. b^i^) h(.fdfa] the more usual form is lafia, which is obviously derived from Ar. ijiU dfiat "health," the I being the Ar. article, which has become a per- manent addition to the word, as in laddabi, line 37. bibini] "grumbling," usually written ^^*g*^ bimbini, cf. lines 18, 54. 20 B It there be food and drink and abundance and prosperity, the service of God would spread. Were I a child of this earth, which is coming to an end, I would not pray nor make ablutions. Why should we feel glad at a long continuance (in this world) ? I have no object of desire here. 50 You my brethren, abandon the business of this world ; whoever follows after the business of this world serves not God. Place this world behind you, place the next world before your forehead. Whoever follows this world is deceived, he toils after vanity. Watch thou though thy friend sleep, be cautious as to the thing which you do. If thou continuest silent refrain from grumbling (to yourself), meditate on that of which you are afraid. 55 We have a journey before us which cannot be put aside, whether you are prepared or unprepared ; Whether by night, or just before the dawn, or in the morning when the sun has risen. That which you have, you do not really possess; make preparation before it (i.e. death) part you (from this life). For that day shall part you (from this world), it will steal thy life, it will leave thee lying in the ground. It will leave thy water-bearer out of pity, and your doubts and grumbling (will go) with you. 60 O boy, where is thy pitiful face ? you are (a child) of earth and rise not from sleep. Look carefully, behold this earth, it is deceitful, it will not continue for ever. It is a house in which is no relaxation or rest ; there is no health in it, nothing but sickness. Everything in the world hath an end, I have seen nothing that shall endure for ever. 47. bUc ibddci] Ar. S^Uft ibddat " service of God." 48. lit. " I did not pray, ablutions were made." liUJl enshqfa] i.e. cmshqfa, from sha/a "to anoint" either with oil or with water. 49- (^•>^.>b dadaidai] a strengthened form of dadi "sweet." 51. «ilJ^^j lakhiralka] must either be intended for ^1^*^ lakhirdka or slJU^*^ lakhiranka. 54. q\ e7i] may either be "if " or the sign of the imperative, in which case translate "continue in silence..." 56. ^aa> flffc jifjif] for jvifit about 5 a.m. or an hour before sunrise (azuba) ; 21 B Izan da chi da sha da abin yelwa En dan ta dunia niaikariwa Domin tsawan zama mu ji dadaidai 50 Ku yan uwa ku ber shagalin dunia Ku sainya dunia ka a baianka Kowa bi dunia nan ya rudu Kai dai aboka kwana kana lura En ka shiru kashi rika binbini 55 Muna da tafia ba fasawa Yala chikin derri ko ko jifjif Abinda ki da kai ba kai ka ba Dorai da randa zata ta rabika Ta ber majinatanka chikin tausai 60 Yaro enna ganinka abin tausai Ɗuba sarai sarai ka ga dunia na(n) Giddan da ba natso ba hutawa Komi na dunia maikariwa da lafia ibada kan yado ba na yi adua enshafa ba na dunia ba na yi maradi ba kowa bi tata ba shi ibada ba ku sainya lakhiralka gaban goshi shina dawoinia da abin wofi ka yi hankali abin da ka ka aika kana tuna abin da ka ki tsoro en ka yi shiri da izan ba ashiriya ba ko ko da safi tasawal hantsi ka shirinka kanda ta rabika ta sachi rai ta berka kita kunchi da zulumi garika da binbini kana ta dunia ba ka falka ba rudi garita ba ta zamma tutu ba lafia chiki nata sai chiuta ni ban ga wonda zashi shi dori ba hantsi being about two hours after sunrise. For the ten divisions of Hausa day cf. Diet, under rana. JljlwD tasawal] the final I is here used for n, the sign of the genitive. 57. Ht. "the thing that is with you, you yourself do not (possess)." 58. ^t;^ kunchi] lit. "untied." It should probably be ^^ kwanchi "lying down." 59. -.r --;>'' majinata] "one who gives water in time of sickness." 60. bCJli falka] probably refers to rising from the sleep of death. For use of word cf. D 26. 61. C-J tutit] "for ever," also written ^)^ tutuJ, jli^ tatur, and Cl5 tdbi'\ sometimes spelt »^Ij tdfi "to be without." It is perhaps derived from the V. form of the Ar. ^-jI aha "to refuse." 69. Ijl^j babawa] a lengthened form of b ba "to give," or we may read ba bawa "gives (to his) slave." 70. jJUa-Jj shaitsdni] Hausa pi. of Ar. ^J^JaL^ "evil spirit" or "tempter." A^ ^ ^ shu shu shu^ a call to take part in a game. 23 B Kai dai asawaki daiawan guri 65 Ka san mutum ba shi rasa guri ba Allah ka berni en chika gurina Komi ka ki bida da bukatalka Allah ubangijimu abin kamna Komi ubangiji ya babawa 70 Ku yan uwa ku ber bin shaitsani Komi ya faru zashi shi kari ni Na dubi diinia hal babinta Dadai ana zamna dunia dankam Da kai da dunia ku kari duk 75 Enna uban ubaka da kakani Duba ga bello idon malki nai Ya malakita bai reggi kowa ba Duba kahukaro da sarauta tai ba duka niffa guri kan ruska en zaka yi ka yishi chikin lura en je madina enda mazan gaskia roki ubangiji ba ka tabi ba shi baka yanzu gobi shi karama ba maireggi beri maikwachivva suna kira suna yi maku shu shu shu karkonmu dunia duk kariwa ni ban ga taltali ya ibada ba da annabinmu na achiki zamni da dukialka duk da sarautalka duka sun wuchi kamal ba su zamna ba wa ya yi tasu nan sararin sudan shina kira da addinin gaskia duba ga bawa ko ko babari Ai ka ga su yi kamal ba su zamna ba a dunia da su da sarautansu 72. v>Jb bdbin] "inside," perhaps from Ar. w>0 bdb "gate." ^ ya] = kama "as," cf. line 76 and A 6. 76. On the death of Othman in 1817 his empire was divided up between his two sons, Mohammed Bello receiving the larger portion, his capital l)eing at Sokoto. ^J^\ iclo7i] lit. "eye of," here "chief of"; cf. Ar. ^J^ aln, which is used in the same two senses. 77. ..C.AwjJI adiliniti ijaskia?^ i.e. Mohammedanism. Bello's father was the means of effecting the nominal conversion of a large part of his empire. 78. Kahukaro was king of Zamfara, Bawa of Gober, and Babari of Katsena ; they were all conquered and their territories rendered subject to Sokoto, 24 B 80 He who first began to live (i.e. Adam), began life only on the condition that his days should have an end. He to whom an end has been brought, how can he avoid that end ? You my brethren, consider well the times and their changes, behold that which is deserving of pity. My brother, you know that we shall die; let us give credence, let us put aside quarrelling. For this world is not to be trusted ; thou escapest to-day, have a fear for to- morrow. 85 Salute the really great man ; do not listen and then say. The man who tills the ground is great. He who gives his time to farming and tilling, leave him alone, he is a man who will have great trouble. Salute the really great who is making preparation for the last day. Every night such spend in prayer, in saying 'Allah akbar,' in saluting the prophet. They cast aside this world, they look not at it, they devote their attention to the service of God. 90 Trouble not, let go this world, do the work which belongs to you, do that which belongs to your service of God. Behold the world, it grows old ; whatever grows old will come to an end. It is subject to the necessity of coming to an end ; when (the end) comes, it will continue in a state of desolation. When thou seest it swollen with calamity, the east and west will disappear. Alas for the last man left, he is to be pitied for that which he will see at the end. 95 At that time thou mayest go and look ; though thou shalt desire a place to flee to, thou shalt not find it. 80. ^^\9 fdchi] means either "provided that" or "up till now." Hence we may perhaps translate "the beginner {i.e. God) in olden time had himself no beginning, his days liave lasted even till now." 82. tjjL«tj zamami] from Ar. ^^\^cJ zamdn "time" or "season." 83. zama%\ a shortened form of zama yi. ^JjSii£s kankanchi] this is possibly the French cancan Arabicised into ^^JXJ^ kankan "idle gossip"; or we should perhaps read sakankachi. Cf. line 16, note. ^^- L^A>^ huda^ "to hoe the ground with a. fatainya.^' In Hausaland this work is always performed by slaves. 86. lit. "leave him, he is a mighty man of trouble." 88. jjj^i^i zikiri\ from Ar. j^^i zikr "to invoke the name of God"; in Hausa it is usually confined to the invocation '■^ Allah akhar," i.e. "God is great." 25 B 80 Maifaruvva dadai bai fara ba Shi wonda ankawoshi da kariwa Kii yan uwa ku hira da zamanu Kai yan uwa ku san mutua zamai Don diinia ba tan yi aminchi ba 85 Agaida yan maza bajinin gaskia Maikokari na noma ko huda Agaida yan maza bajinin gaski Kulum derri su kwana sun a salla Sun yesda dimia ba su duba ba 90 Ku ber kulla da kunchi zamani Ku lura dunia ta tsofi Tana da sharatsan tana kariwa En ka ga kumburata ta ta afko Kaito nabaia kaito abin tausai 95 Domin da zamani taffi kai lura fdchi da kwanakinsa na kariwa kaka shi ki shika rassa kdriwa da jirkitansu ku ga abin tausai mu bada gaskia mu sa kankanchi ka tsira yo kana tsoron g6bi kadda ku ji ku che bajini huda ku bershi bajinin wahalla ki nan wonda ki shiri domin g(jbi suna zikiri suna essallatunsu su hankalinsu na ga gibadasu ku ku yi ta kanku ku yi ta ibddaku komi ya tsofa zashi shi kari ni en sun taffo ta kan rika risbawa gabbas da yamma zata ta gurbachi domin abinda zashi gani karshi ka so wurin gudu ba ka samu ba j.^««Ci'!jLfiJI eJmlatnnsu] pronounce essalatunsu, lit. "they (make) their salutations (to the prophet)." 89. ^^Lc ffibcidasu] obviously a mistake for ^^Lc ihddasu. 90. fJ^i ktmchi] lit. "loosen"; or we may perhaps read kun chi, chi being used as in the common expression chi saranta for "gain possession of" or "enjoy." 92. hfJ:, shdrats] an Arabic woi'd meaning "condition" or "obligation." y^j^ s?wi] this is apparently a mistake for ta, which would refer back to kdruca. 93. ^\ afko] "desolation"; so in line 105, possibly from Ar. 2Si\ afkatun, which is defined by the Arabic lexicon Taj-el-Aroos as " a punishment whereby the dwellings of a people are overturned." j-jU^ gurbachi] from. Ar. w^ garaha "to disappear." 95. lit. "in consequence of the time go look..." R. H. 4 26 B At that time thou mayest go and look, thou shalt cry but there shall be no answer. God is our Lord, I pray that He may not bring us to that day. As for us, our days are days of faith, wherefore behold a place to flee to and hide in. You my brethren, leave off this grumbling, leave off evil hankering after this world ; loo As thou seest that this world will be destroyed, act not deceitfully, but perform thy service to God. Cleave thou thyself to that which will profit thee, for this world goes to destruction. If thou seest the world about to perish and fall to ruin, work not in order to follow it or to restore it. If thou beholdest the sun in the dawn, the morning and until evening, thou thinkest then that it will set. I indeed tell you, my relations, the nature of this world, in order that you may be watchful. 105 It is altogether old, it is the garden of Satan, a cess pit, the mother of secret (evil), itself about to be destroyed, I have considered the world and its possessions, I have seen no continuance to its dominion. A false friend will not become true, act not thou deceitfully nor follow a fool. This world destroys utterly him who is devoid of sense, it is as one who says, Enter, enter, make ready crime. It is the child of evil, the constant author of deceit, it is old and tottering with age, the nurturer of disease. 1 10 The world is old, he who places it in front of his forehead is the wife of an ass. What does he desire in this earth ? He says (that he desires) both its goods and its dominion. Alas for that which shall not endure for ever, although its beginning was fair. 99. ^tfj ^^jMJ bakiri chikt] lit. "black inside," so "evil thoughts"; cf. commou expression bakm zuchia, lit. " black heart." 101. ^y>s- 'aiauda] probably from Ar. 33* 'aud "repetition," 102. Ujj rizba] cf. line 92, where it is written ^jU-jj rishawa. It is perhaps from Ar. wwj rasaba "to sink down." 105. jjUi dunana\ a contracted form of \JJ\^^i dunia nana, cf. line 110, etc. ci^lj* uwal ruji\ for uwati ruji ; for this use of uwa cf, uwal deffi, "poisonous.' 27 B Domin da zamani taffi kai lura Allah ubangijinmii ni ki roko Mu namu kwanaki na aminchi ui Kii yan uwa ku ber wani bimblni loo En ka ga zamani ya gurbachi Kai dai aiauda kanka ga anfani En ka ga ta machi da da rizbata En ka ga safia rana hantsi Ni dai ina gaia maku dengina 105 Diinana tsofua gonan shaitan Na duba di'mia hal samunta Karia aboka ba ta zama gaski Diinia dunana bada magagachi Ta dan tsulama mairikichi tutut no Dunana tsofua matal jakai Shi mi akayi kwadai gun duniana Kaito abinda ba shi zama tutut ka yi kururua ba amsa ba kadda shi kaimu wonan kwanaki don ga wurin gudu da naboiiwa ku ber bakin chiki don diiuia nan kadda ka rikichi yi ibadaka don diinia ta je ta ta lalachi ba aika don ka bita ka raia ba hal ta asar kaaa zetto fadawa halli na dunia don ku yi lura saiga uwal rufi maiafkawa ni ban ga tabetta ba ga mulkinta kadda ka rikechi ka bi shashasha ki maishiggo shiggo da shirin zanba agaga tsofua gonal chiuta wodanda sunka sata gaban goshi wai dukia da su da sarotanta koda shina da kyaun farawa 106. UJ tabetta] probably from Ar. C--J "to persevere." 108. j^ bada'] according to Abd-el-Kadr this is here equivalent to bata, another form of bachi "to destroy." LJi zanba] from Ar. ^^i zanh "a crime." 109. vo^U^ tsulama] probably from Ar. ^JLb tsidni "injustice," or it may be intended for lyoJi zulumi, cf. line 59, 111. lit. "he, what desire hath been wrought in this earth." 28 B My boy, I bid you be watchful, let it (the world) flee away, refuse to hold it back. Accomplish deeds fit for the next world, make much preparation; leave alone the things that belong to this world, which is to come to an end. 115 Give up delaying and saying. It will do when you are old; death will come before you are old. Did a young man ever drive death away, or does not the infant carried on its mother's back die ? Mayest thou have much prudence, so that you may observe ; the boy and the old man both die in this world. Death is the boundary (of life) and the author of separation, it is almighty and causes men to lie stretched out as in the tomb. You toil after many objects of desire, death will come unperceived, and will take thee away. 120 It will in no wise admit of delay, it is meditating coming next year, or perhaps to-morrow. When it comes, it draws near to a man ; his day of earthly life is ended. Thy days on earth are numbered, thou canst not pass them nor shorten them. Leave the things of earth, they are of no use; man is like one who comes and remains not. As nothing shall continue for ever, take not up that concerning which thou art in doubt. 125 Leave thy possessions, listen to that which is really good; be diligent, make preparation for the last day. Leave the world to perish, whoever follows it will suffer loss (on) the resur- rection day. He who is on a hill sees all round ; he beholds, but does not enter the pit. He whom you see doing no service, leave him alone, the world has deceived him. He continues uselessly in the world; he is as one who comes and remains not. 113. '>*') zdmiwa] "to hold back," from Av. jaj zamm "to bridle a camel." 114. KjjIij^ shirshirya] an intensive form of b^ shiria "to make ready." 116. Lc goia] "to carry a child on the back." Infants are always carried thus in Hausaland. bound to the mother by a fold of cloth. 117. lit. "thy prudence is complete, behold." 118. ^tjuj saddda] probably the same as tjjUw sandua "to creep along un- perceived," or it may be connected with Ar. jw sadda "to close in" or "act as a boundary to." jL^I aljabbaru] from Ar. jL^ jabbdr "mighty," an epithet usually applied to God. j-ii gichi] "to lie stretched out motionless either in sleep or in death." 29 B Yaro ina gaia maka kai lura Ka yi ta lakhira ka ka shirshirya iisBerri jira ka che sai ka tsofi Dadai kurichia na kareta Da hankalika ya chika kai lura Sadada rautua sarikin rabo Kima nan dunia diawan guri 1 20 Ita datsai ba tan yi ta fasa ba Yawanda ta taffo ta rabeshi Kwananka diinia madudai ni Ka ber ta dunia ba anfani Domin abinda ba shi zama tutuk 125 Ku ber ta dukia ku ji dadadai Ku berta dunia lalatachi Shi wonda ki tudu na dorarai Shi wonda ka ga ba shi ibada ba Ya zamna diinia ba anfani berri sukua kana ki zamiwa ber ta diinia maikariwa akanmache gabban ba tsofi ba da jinjiri ba shi mutu goia ba yaro shi kan machi tsofo na nan ta aljabbaru sainya mutum gichi ta kan taffo sadada ta figcka makada maizachi badi ko gobi ran an ta diinia tasa ta wanyi ba ka wuchesu ma ka kasasu shi ma kamal maso bai zamna ba kadda ka do abinda ka ka damn ku yi kokari ku shiria giddan gobi kowa bi tata shi rubushi gobi shina gani ba shi shigga rami ba ku bershi diinia tasa ta rudai shi ma kamal maso bai zamna ba 119. Liji dunia] probably for L^ji dawoinia "to toil after," cf. line 52. 120. («i»> datsai] for j^>ti dadai, cf. line 116. >l£« makddd'] Ar. "being on the point of doing anything." 122. j^j(jjjt« madiulai] from Ar. js- adda "to reckon up. 123. 3 maso] should be tjjL« mazo "one who conies," so also in line 129. 127. \Sj'^j3> dorarai] better doraro "to look all round," perhaps connected with Ar. jj> daur "to turn," or "to go round." For repetition of this line cf. 151. 128. i<>5; rudai] equals rudeshi "deceived him." 129. or "the world does not continue for any good purpose, he is as..." 30 B 130 bo}^ I summon you to that which will profit you. Dost thou silently refuse and givest no answer ? I have indeed regarded you so as to instruct you ; (my words of) wisdom have been divided well, but thou hast not received them. He who follows the path of the evil one, listens not to warning, and receives not correction. He whom you see hastening after evil, follow him not, lest you become evil. The disciple will marry one who is a disciple, desire not that he should raise up children from an abandoned woman. 135 I desire not that he should raise up children from an abandoned woman ; even if she act well, she does not act as an adornment. The washing of clothes is worthless, apart from religion ; that which is useless is worthless. The child of the ox follows not horses ; the pupil seeks after his relations. The disciple takes no possessions which would hinder him from religion. You fear the lightning and the roar of the thunder; whoever follows a bad woman, he and she will perish together. 140 We indeed tell you this, and hide it not, that we may obtain our desire on the last day. For this world shall come utterly to an end; follow it not, lest you lose on the last day. It deceives and overthrows the fool; thou slippest confusedly and art about to fall. Flee thou then until there be no return ; whoever enters it becomes diseased. It would fondle you and hold you in order that it may kick you away from religion. 145 It enters the heart, seeking a fixed abode ; thy possessions are its kingdom. 130. ^ASli ddkili] from Ar. J.5> dakal "to hinder" or "to forbid." 131. ^Ce'il*. halamaku] we should read yC**^ alamaku (cf. MS.) "your in- struction." 132. Ijj>». horo] for foro "correction"; cf. huda lor /uda, line 85. For gama horo we should perhaps read ga maiforo "he sees not an instructor." 134. lit. "a woman disciple, her husband a disciple." ^Jj bani] probably from Ar. ^^ hand "to build up." j^^vJ^ jujai] lit. "a dunghill," an expression applied to a woman of bad character living in tilth. 135. LX», hallia] meaning of word and of sentence somewhat uncertain, hallia may be for halli "disposition," "character," or it may be from Ar. iJU. hali/at " adornment." 31 B 130 Yaro ina kiranka aga anfani Ni dai ina ganinka halamaku Shi wonda ya bi turuba shaitani Ya wonda ka ga na zazari banna Almajira raijinta almajir 135 Ni ba na so ya bani yal jujai Banza kalai kalai ba addini Dan sanua ba shi bi dawdki ba Almajiri ba shi do kaia ba Ku tsarchi wolkia tsawa na nan 140 Mu dai muna fadi ba mu boiyi ba Don diinia da zata ta kaikdri Tana rikichi wawa gichi Kai dai atsira tun ba akoma ba Ta kan yi lalaba da ta riskika 145 Tana shigga a zuchi bidan sabo ka dakili shiru ba ka amsa ba anraba hankali ba ka samu ba ba shin ji galkadi ba gama horo kadda ka bishi ku zama shaitanai kadda ka so ya bani yal jujai en ta yi kiyo ba ta yi hallia ba banza abinda ba shi da anfani almajiri shi kan bida dengi nai wonda ka hanna masa addini kowa bi fdsika su bachi tari domin mu samu huja ran g6bi kadda ka bita ku rubushi g(5bi ka kafia damai maiafkawa kowa shigga chiki nata ya chiutu domi ta hanbarika ga addini da dukiaka ko da sarotata 138. \£» ka] should be ^£> ki. 139. \SLi[» /dsika] probably from Ar. ^J^[3, /dsik "profligate." In several Hausa words borrowed from Arabic the ^J k appears as ^ k. 140. UkMft> huja\ from Ar. 4*.l». hdjat "desire" or "aflfixir." In line 10 it is used for "reason." 141. y^j^^j-^ karkdri\ an intensive form of kdri " to end." ^/Ljj rubii.shi\ apparently equivalent to Ujj rabita " lose it," i.e. the world. 142. l-A^ kqfia] properly "to slip as in soft mud." 144. i5^j riskt] a strengthened form of 7-ike "to retain," or it may be for bw. ruska, cf. line G4, "to meet with." 32 B Consent not that it should stay for a day, much less remain over-night in your heart, reject it and drive it away. It practises deceit in order that it may commit a crime ; it takes you up now in order to make you fall. I have prudence and am not deceived, I see not a well to fall into. I see distinctly, there is the hyena, how can it bite me in the day-time ? 150 I behold the water, there is no high bank, I do not topple over so as to fall. He who is on a hill sees all round ; he beholds but does not enter the pit. Look carefully, carefully consider, if there be no knowledge there is no dis- cernment. You my brethren, listen, and pay attention ; I have words which will profit. For much loud talking is superfluous ; listen not to it, it will bring no profit, 155 Thou must seek knowledge with the Mallams, (if thou wouldest) go to a future world which will be of advantage to thee. Leave wealth alone, it is a cause of trouble, whether it be obtained or not obtained. Search diligently for that which excels in the eyes of the prudent man ; search after knowledge or the service of God which belongs to it. Thou must make preparation for the angel of death ; death causes all men to lie down. If death comes, it will not regard a kingdom, not even a Mallam, neither him nor his service. 160 Still less an ignorant man, who is of no use ; it will snatch him away without pity. You my brethren, let me fear lest death come to me when I have made no preparation. I have a strong desire to go on the pilgrimage, to go to Medina, to visit the prophet. We have great joy and gladness secretly ; may God bring us to Mecca that we may show it openly. We make the circuit, we kiss with one hand the stone, we drink water from the well Zemzem, our desire is accomplished. 146. jj 6em] is here used in the sense of bale A 44, "much less." jjjj ymin] is "to stay at a place," or "to do anything till sunset." 147. {S^jj rurudi, UC^sj^ dokaka\ intensive forms of rudi and doka, of. line 141. 154. \^^^ fuJ/iilmvct\ "superfluous," from Ar. ^yjas "to be superabundant." 155. ^\ anini\ for anema, an imperative form of nema "to seek." lakhircdku\ ku may either be referred back to lakhira or we may read ku da anfdni "you have advantage." 158. \^\j,^ mairabiwaj "he who separates," an epithet applied to the angel of death. 33 B Kadda ka so yininta berri kwana Tana da rurudi don ta yi zanba Ina da hankali ba rudi ba Ina gani sarai kura gata 150 Ina gani rua ba gefi ba Shi wonda ki tudu na dorarai Duba sarai sarai kai dai duba Ku yan uwa ku ji ku sorara Domin yawan dummi na fujuluwa 15s Kai dai anim shinni gun mallamai Ku berta dukia wahalla ki na Tsururin da ya fi ga mailura Kai ayi ta g6zuri mairabiwa En ta tafFo ban tan ga sarota ba 160 Bershi fa jahili mutum wofi Kai yan uwa ku berni ina tsoro Guri gareni en taffi haji ni Muna da kalkali murna boiyi Mu yi kewoiyi muna sunban dutsi ga zuchianka kita ka koreta ta dokakaka yanzu ta gochima ba ni ga rijia on fada ba da rana ka(ka) ta ka(n) yi ta chiji ni ba ni yi kunduma en fada ba shina gani ba shi shigga rami ba en ba shinni ba anyi basira ba ina da aljama maianMni kadda ka jishi ba shi da anfani ku je ku lakhiralku da anfani yala ta samu ko ba ta samuwa ba neman shinni ko da ibada tas taro matata maida mutum kwanchi hal mallami da shi da ibada tai ta kan zareshi ba ko da tausai kadda ta zo gareni ban shiria ba en je madina en yi ziarata allah shi kaimu mekka mu budeta mu sha rua a zamzamu guri ya yi 162. iSljLjj ziarata] from Ar. SjUj ziydrat "a pilgrimage" or "visit to a shrine." 163. j^^JUJLS kalkaW] "delight," probably from Ar. oJUJLI kalkalat "agitation." 164. iti»^i dutsi] The famous black stone built into the outside of the Kaaba, said to have been given to Abraham by the angel Gabriel. Its colour is supposed to have been originally white and to have become black by reason of the sins of the pilgrims who have kissed it. vftj^j zamzamu] The well Zemzem, the water of which is drunk by the pilgrims as a cure for all diseases. It is supposed to be the well discovered by Hagar. R. H. 5 34 B 165 O my lord, thee I supplicate ; may God bring us to Mecca, this is our strong desire. The pilgrims that are with you I pray, wait a little while for me, let us go together. The town of Medina is ever full of light, it is the city of the son of Amina, with beautiful porches. We will perform our religious duties, we will make ready ; we will go to Medina, to salute (the prophet). It is a prosperous place, it has clouds of incense, it has the tomb of the prophet, a thing to be loved. 170 Behold his tomb, behold the tomb of (Abubekr), the father of Endo and Asman, behold the tomb of (Omaru) the father of Hafsi. Let me crawl, let me place my face on the ground ; within and behind, I will not decrease even the edge. I salute, I increase my salutations, I pray, I thank indeed. Our salvation is the Lord, and our trust is in Him ; He gave us our prophet, one to be loved. He gave us his relations, his friends, and his followers, even to the present time. I have forgotten the end of this foreign book. 165. Ujj r^ibbmia] i.e. Mohammed. 166. Ua»AR.« muhajata] a shortened form of UaiJh......^ masuhajata "pilgrims." 167. jj>s-6t ^^i dan Amino] Amina was the mother of Mohammed; this is the title by which the Prophet is most commonly addressed. Medina, the burial-place of the Prophet, lies about twelve days' journey to the north of Mecca. A visit to the Prophet's tomb is not regarded as an essential part of the pilgrimage, but as a highly meritorious action whereby many sins may be expiated. j_;tj^*j sorayi\ a plural form of \$j^ soro " a porch." 169. ^^ ni'am] Ar. "favours," i.e. divine favours. 170. jjUft endo] Abubekr's two daughters were Asma and Ayesha, endo must therefore be intended for the latter. 35 B 165 Ya rubbana gareka na ki roko Muhajata garinku na ki roko Birni madina maihaski tutut Mil bada farilinmu mu zazagi Tana ni'am tana habakal kamshi 170 Ga kabarinsa ga na iiban endo En rarafi ina aza huskata Ina gaisua ina deddi karawa Tsiran ubangiji da aminchinai Shi baia alih da sahabai nai allah shi kaimu mokka muna kamna ku yi mani jinkiri amuje tari ta dan araina maikiyo sorayi zua madina zamu ziara nai na kabari annabiu abin kamna da asman ga na uba hafsi chiki da bai ba ni ragi kauyi ba ina addua ina shukra kadai shi baia annabimu abin kamna da tabiina hal ya zua yanzu na manta kamal kitaba al'ajami. hafsi] i.e. Haphsa the daughter of Omar and wife of Mohammed. The mosque which contains the tomb of Mohammed contains also the tombs of Abubekr, Omar, and Fatima. 171. i.e. " I will go to every part of the sepulchre, omitting nothing." 172. I^Xw slmkrcc] Ar. jXw shakar "to thank." According to a traditional saying of the Prophet "one prayer in this my mosque is more efficacious than a thousand in other places, save only the Masjid-el-Harim " (i.e. the mosque at Mecca)." 174. 4JI alih] Ar. "his family." The note which is written round the illustration apparently indicates that the transcriber had forgotten the concluding part of the poem. J-o^ kamal] Ar. "to be finished." 'ajami] from Ar. ^,,,^^ 'ujam "foreigners," i.e. not Arabs. POEM C. This is the work of a foreign poet. Lord, I the son of a weak slave, supplicate Thee that Thou wouldst save me from the evil of the world. The evil which catches even its swift runners, much more the man in this world who is halt and blind. It seizes upon Mallams, much more upon the ignorant man ; O Lord save me that the evil come not to me. 1 know not, I am myself seeking to find ; whoever works without knowledge, works uselessly. 5 The son of the ignorant is a beast and a fool, he destroys himself, he knows nothing in the world. The son of the ignorant is a corpse, even before he is dead ; his craft during his sojourning on earth is in vain. If it be said to him. Rise and seek knowledge, he would say Wait till I am old, till indeed he would refuse altogether. He has grown old, but finds difficulty in seeking after knowledge ; like a boy he would continue seeking after this world. He has made no preparation for heaven ; he directs his desires towards this vain world, lo He dislikes to talk much about the next world; he rejects the mercy of the living One. The author of this poem was Halilu (cf. line 43), who is to be identified with Liman Chidia, the author of A. He was a disciple of Shahuni of Sanusi. His father was Sidi Muktari of Rima, his mother was a concubine named Zainabu. It consists of : Prayer for deliverance from the evil of this world, 1 — 3 ; the character of the ignorant man, 4 — 14; transitoriness of this life, 15 — 17; the world is like a deceitful woman, 18 — 25; the cause of life-long sorrow, 26 — 30; her hostility is specially directed against the Mallams, 31 — 33 ; how to escape from her power, 34 — 39 ; prayer that blessing may rest upon the author and his relations and his teacher, Shahu, 40 — 49 ; salutations addressed to Mohammed, who was a pattern of unselfishness, 50 — 55. The inscription at the head of the poem is in Arabic ; for use of ^-.o^atjOt al'ajaml " foreign " cf. B, concluding note. 1. i«**«3 Idiji] from Ar. *-ft*3u» "weak," the Arabic ^, which is always pro- nounced I by the Hausas, is here supplanted by J I, cf. line 36. POEM C. wa haza alkitabu sha'iri al'ajami Ya rabbi dan bavva laifi na barra domin ka tsarshani ga zanba dunia Zanbata da ta ruski masugudu nata balatana gurgu makafo diinia Ita kama mallamai berri ni jahili ya rabbi tarshan kadda ta kan mani diinia Ni ban sani ba bida ni kaina en samasa kowa yi aiki ba sani ya sunkwia 5 Dan jahili dabba fa ni wawa fa ni ya tsotsi kai nasa bai sani ba ga diinia Dan jahili gawa fa ni tun bai mutu wayansa banza ni zamansa na diinia Kur ankache masa tashi kai ta bida sani ashitsi dada mun tsufa har shi ya kia Ya tsofi kai nasa dan wuya ta bida sani yaro shi kan zama gun bida gata diinia Shi ba shi yin giizuri ga aljenna tasa ya maida karnna tai ga banza diinia 10 Ya sakiya ya maiyawa fji ga lakhira ya yenki kamnata ga jinkai niaihaya 3. lit. "O Lord save, lest the world to me." It will be noticed that 38 out of the 55 lines in this poem end with UJ33 dunia "world," cf. Ar. LJ^ dunya. 5. bi dabba] "a beast," probably from Ar. SjI> ddbbat "an animal that crawls or moves slowly." w-'tlry kai nasa] "himself," lit. "his head," cf. id kaina "I myself" in previous line. 7. ijla^' ashitsi] apparently for ijiid ashiche, which is an irregular passive formation from ^.j che " to say," with the personal pronoun shi prefixed. 8. lit. " he has grown old himself, the child of trouble in seeking after knowledge, a boy he would be in the place of search for this world " ; the exact sense is somewhat uncertain. 10. Ljh.;.» maihaya] "the living One," i.e. God, from Ar. ^-^ hay "to live," with Hausa prefix. 38 He knows not the place of the resurrection, he chooses it (i.e. the world), he unties his goods on the plain of this world. He has not known how to bow in salutation in this world ; he has continued squatting down in this world. Alas thou fool, we pity thee here, tie up thy goods, we shall arise (and leave) this world. He knew not that his life was about to be taken away ; his thought was of continuing in this world. 15 Where is a state of continuance in this world? behold the fool, see his funeral in this world. The fool would say. This world is a virgin child ; the wise man perceives that the world is old. The wise man is a good friend, he would show to us the course of this world. If she (the world) see thee, she covers up her face, she acts deceitfully ; (the fool) would say, Come thou virgin child with beautiful neck. If she comes she takes away her veil, you see that she is old, that she has (no flesh), nothing but veins. 20 When thou perceivest her age thou wouldest say to her, Depart from here ; she would say to thee, Thou liest, we will unite together. If she unites to thee, she will continue to stick like gum ; in every such union there is no satisfactory parting. If she make an agreement with thee, she will not fulfil it ; whoever thou art that love her, she, the earth, rejects such. If she make an agi'eement with thee she will make objection to it ; she makes everyone you know to deviate (from the right way). If she give thee goods, she will snatch them away ; if she give thee health be afraid of her character. 25 If perchance she give thee offspring, she will snatch it away ; you know that every one must die. If perchance a kingdom be yours, be afraid of her ; the day of thy union with the world is not auspicious. 12. Both transliteration and meaning obscui'e. For a kaia nan we should perhaps read akanyi nan or alcan yaya nan. jijip turabi] cf. V. form of Ar. ajj raha'' "to sit down cross-legged squarely." 15. ic^l atsiki\ for i-Jul achiki, line 12, "within." 18. jjj^^to maku7'i] probably from Ar. j^\»c mdkir "an impostor." y^ taho] = ^su taffo "come." L^>^5 kiirkia'\ " virgin," probably a Fulah word. b^^-Cj^ maiki ivuya] should be Uj ^C>.» maikiyo vyuya "with beautiful neck." 39 Bai sail gidda na chiri ba ni ya zabesa ya kunchi kaia iiai ga fili diinia Bai san tsugiui a kaia nan achiki nata yai zamna ya yi turabi nan dunia Kaito ka wawa kai mu ki tausai nana kai darana kaia zaniu tashi dunia Bai san da ra nai za akarbiwa tasa shi tamaha tasa dawama nana dunia 15 Ina da zama na dawama atsiki nata kai nuri wawa ga kufanwa su dunia Wawa ka chewa yal budurua diiiiia maihankali kan gaiii tsofal dunia Maihankali shi yi aboki salihi shi kan goda muna takitaki dunia Kan ta gaiieka ta lulubi ita makuri akache taho yal kurkia niaiki wuya Ell ta taho ta kori tsanan nan duka ka ga tsofua tse sai jiwoji dunia 20 En ka ga tsofa nan ka che mata kau nana atatse da kai karia ka ki niun garwaya En ta ganio fa da kai dada danko liko kul ta rika dada ba rabo (a da lafia En ta yi alkaueli da kai fa ba tan kowa ka so nata shi ta ki ki dunia tsikashi ba En ta yi alkaueli da kai ita walwali kun sani tana baudiwa kowa dunia En dukia ta baka amshiwa ta ka yi en lafia ta baka tsorchi halli nata dunia 25 En ko dia ta baka amshiwa ta ka yi ku sani fa kowa na da ajali dunia En ko sarota a gareka ka tsoro tata ranan gamun ku da dunia ba lafia 20. ^^j^ c/arwayci] may either be the Hausa gariwoya " to knead together," or it may be from Ar. ^^j-^ garwa "eager desire for." 22. jJ^ilLc alkaueli\ should be written ift3l from Ar. J^S kauJ " agreement." 23. i^^3 wahvali\ from Ar. ^^^ ivahval " to complain of," or " to curse." 24. _5j<^' amshiwa] "snatched away," we should perliaps read j«.i«el amsh'iioa, cf. Ar. %M uiasha' " to carry off." 25. iJ^I ajali] from Ar. ^^^\ ajal " destiny." 40 Moreover there is no joy on the day of entry into the world ; there is too no joy on the day of departing from the world. Behold the infant on the day of its birth ; it cries on the day on which it enters into the world. Look at a corpse on the day on which the dead man sets out for the next world ; we lament over him because he has parted from this world. 30 If we know that the dead man knows that he is forgiven, we give thanks for him because he has parted from the world. The world undertakes wars with the Mallams ; she is an ignorant slave. She mutters and speaks evil of a Mallam ; she shows her strength to the ignorant. She advances unseen to fight with a Mallam ; but she seizes the child of ignorance by the neck. Whoever desires to escape, being at war with her, must abandon everything in this world, 35 Except his food and drink and clothing, do you understand ? thou must seek for nothing in this world but clothing. Leave off arrogance, flee from him who practises it ; whoever practises it will not obtain salvation, hearken to this. Cleave to prayer, visit and salute the Mallams ; cleave to the invocation of God, it will save anyone in this world. These are as swords to the believers, a preparation for fighting, for (the believer) trusts not in anything in this world. Whoever follows lust and desire, obtains them, much more he who desires the possessions of this world. 40 O Lord, to Thee do we pray, save me in the future world ; Thou guardest the son of Thy slave from the evil of this world. Do Thou guard both my mother and my father; guard my relations from the evil of this world. 27. J ra] a contraction for ^Ij rana " day " as in previous line. 30. jilfi ffdfara] from Ar. jii gafar " to pardon." 32. Translation somewhat uncertain; according to Abd-el-Kadr for ^^ dunu we should read jJi dundu. This may perhaps come from Ar. ^jJ^ dandan " to mumble," or " to speak unintelligibly." j-^li zaini\ probably from Ar. ^ti zdm " to blame." 33. IjUjW ^ciicL baia] lit. " behind, behind," an expi'ession applied to a cat creeping up behind a mouse. ^j>jijj tari da sa\ for tari da shi "meets with him," or taridasa may be another form of tarasda ; the meaning will be the same in either case. 35. IfaJ nasJui] shortened for l£jjt ahinsha "drink." 41 C Kuma babu murna ra shiggowa dunia kuma babu murna ra fita daga diinia Duba ga jariri fa randa (a)kahaifesa kuka shika yi mata ra shiggowa dunia Duba ga gawa ra maraita lakhira kuka mu kai mata don rabanta da d6nia 30 Enda muna da sani ta ka san gafara barka mu kai mata don rabanta da dunia Ita doki yakoki ta kai gun mallamai don jahili bawa ta ni ita dunia Dunu ta kai zami takan che na mallami karfi ta kan goda jahili ita dunia Da baia baia ta ki fada da mallami dan jahili saiko tari da sa gun wuya Kovva ki so shi fichi maiyako ki nata ashiyerda komi nan ga dakin diinia 35 Saiko abinchi nai nasha nasa kun jia saiko tufa ka bida ga dakin dunia Akuber fululu ka zan gudun maiyin nasa kowa ka yi nasa ba shi tsira akunjia Ku riki sallati ka zan ziara mallamai riki en zikir chi ki rukun kowa ga dunia Su ni takuba mumini na shirin fada don bai amuntsiwa ga kowa dunia Kowa ka bin shawa da guri sun gamu bale fa maison dukaka nan dunia 40 Ya rabbi mun roki ka tsira lakhira ka tsarima dan bawanka zanba diinia Ka tsara uwanan har ubanan su duka akatsar da dengimu ga zanba dunia 36. J^ fululu] from Ar. Jj-as "arrogant" or "exaggerated," cf. B 154; for similar interchange of ^ji and ^ cf. line 1. 37. ^5 j^j zikir cW] should be ^ j^i zikir shi; for meaning of zikir cf. B 88, note. 38. L5--8>« mumini] Ar. sj^y^ miimin "a true believer." ^Ja-Ul aviuntsiivci] usually written ^*iul amunchiwa "confidence," from Ar. jj^l dman " to trust," with Hausa nominal suffix. 39. UC£9ji dukaka] a plural form of L^ji dukia "possessions"; cf. E 35. lit. "whoever follows lust and desire, they meet with (him)." The sense is somewhat obscure; perhaps for \^^ ga7nu "meet with" we should read \^ kamu " seize upon." R. H. (^ 42 Guard the relations of the prophet Mohammed, if they follow the law of Him who made the world. This song is the work of Halilu, a disciple of Shaikhu of Sanusia. The relations of his mother all belong to his own town, the relations of his father are men of Rima, do ye hear ? 45 He was the son of a concubine, his mother's name was Zainabu ; the name of his father was Sidi Muktari, do ye hear ? God is the king of all. He follows them with kindness, wherefore may Shaikhu of Sanusi obtain favour from Him. Lord, tell Sanusi that I who am here on earth, who am a child of the future world, that he may know that I ask a favour on behalf of his city. 1 make ready my gift for Shaikhu of Sanusi while I am on earth, Shaikhu would receive anyone, much more would he receive me. Praise be to God, we continue to render thanks before the glorious King who made the world. 50 After that we salute the prophet, the chosen one, the husband of Hadija, he who refused the things of the world. To him was given everything in the world, he looked not back at it, much less did he fix his attention upon it. It is said that stones became riches for him, for he cared not for the merchandise of earth. He took upon himself poverty, it was better to him than wealth, that all his people might look at him, that we may follow his example. He who follows in the way of Him who made the world. He will save him so that he shall not see pain. 55 With the praise of God is this song completely filled, before the glorious God who made the world. 42. ^^1 aluma] "relations," from Ar. ^^ '■amm, lit. "an uncle." 44. 3A*i)l alahua\ explained by Abd-el-Kadr as *' belonging to the same town." Possibly the reading should be ^^*9t alaldu, Ar. " members of a family." 46. For ii dud we should read j)^ duk "all." ^JL^ shifii] so line 48 ; cf. lines 43 and 48, where it is spelt ^*ti shaikhu. Possibly shaikhu should be taken as a title, i.e. " Sheikh." 47. jUw satida^ for jL...i;...' sanasda "to teach." 43 C Akatsara da aluma nabiu muhammadu en sun bi siinna wanda yaiwo addiinia Waka ga dan bawa halilu fa ya yita almajirin kua shaikhu ni fn sanusia Dengin iiwa tasa du suna alahua dengin iiba nasa ritnatawa kun jia 45 Shi dan wahaia ni uwa tasa zainabu sunan uba nasa sidi almiikhtari kun jia Allahu sarki dud ya bisu da gafara domin fa shifu sanusi shina waiwaia Ya rabbi sanda sanusi ni nan dunia dan lakhira fa shi san gari ni dogara Na shiria kaiana ga shifu sanusi tuna ya doki kowa shaikhu balante nia na dunia Alhamdu lillahi muna dada godia gun jalla sarki wada yaiwo dunia 5° Chuma sallatu ala nabiu almustsafa gorzo nan hadijatu wonda ya ki ta dunia Shi ankaba komi ga dakin dunia ba waiwaia ba bale shi duba ta dunia Anche duwatsu sun zamai masa dukia domin bukata bai kulla ba ga dunia Ya do talauchi ya fiya masa dukia don jamaa tasa aiku lura ta mu yi bia Kowa bi suna wada yaiwo addunia ya tsira ba shi gani gazaba kun jia 55 Tammat bihamdi allahi waka ta achika gun jalla sarki wada yaiwo dunia ,j*»3-w sanusi^ i.e. " the founder of the city called after himself." \^j£- gari ni] or we should perhaps read gm-eyii "to me." 49. Ij-»j ij wada yaiwo] for tj^ juj tvonda ya yiwo : cf. line 42. 50. The first half of this line is in Arabic. 'iji. gorzo\ lit. "a man of strength," here apparently means "husband." 54. bljki gazdha] for UIJ** 'azdba "pain," Ar. w»IJi^ 'azdb. 55. CvoiJ fammat] from Ar. ^ tamni "to complete." POEM Ɗ. D In the name of God, the Compassionate, the Merciful, may God bless our lord Mohammed and his relations and his friends, and peace be (upon them). This is written for the instruction of my relations. In the name of God, God is the beginning of my writing. His name is God, from Him is the beginning of work. O God, my Lord, grant us prosperity, we utter invocations, we offer suppli- cations and prayers. God, creator and sustainer of thy servants, O my Lord who art worshipped and rulest over the kingdom. O God, prepare us that we may work successfully, let us not fail or do that which is unfitting. 5 We will speak out, if there is anyone to listen to our words ; that which you hear cast not away. Ye too O women, my disciples, do you show diligence ; invoke the name of God and offer supplications and prayers. Put far away and leave off false dealing, leave off whispering, leave off jealousy and tale-bearing. The author of this poem, as also of B, was a Mallam named Mohammed who lived at Birnin Gwari between Kano and Bida. It consists of : Prayer for divine assistance, 1 — 4 ; exhortation to pray and to prepare for the coming judgment, 5 — 9 ; true and false repentance, 10 — 12; description of the torments of hell, 13 — 17; exhortation to true repentance, 18 — 21; to prayer, 22 — ^26; and to seek for the knowledge of God, 27 — 35; the journey from this world to the next, 36 — 38; the examination which will be held in the tomb, 39 — 46 ; general exhortations to serve God, 47—56; all shall be gathered together at the resurrection, 57 — 61; when the wicked shall be tormented, 62 — 68 ; and men and angels shall be judged, 69 — -74 ; prayer for salvation through Mohammed, 75 — 79 ; the necessity of making- preparation for the future, 80 — 95; prayer for the obtaining of salvation, 96 — 99; ascription of praise to God, 100 — 101. It should be noticed that throughout this poem j ch is constantly substituted for is ts ; in the transliteration I have written ch throughout for the sake of uniformity. Words in this poem not found in the dictionary under 5 ch should be looked for under h ts. The introductory lines are in Arabic, the word written above the line in the MS. l^JL..J tasliman " the act of saluting," is apparently intended as an emen- dation for ^flJ~» scdaman " peace." iljJI alrata lituansub] this was explained by Abd-el-Kadr as " for the POEM Ɗ. D Bismi allahi alrahmani alrahimi salla allahu ala saydina muhammadin wa alihi wa sahbihi wa salaman tasliman haz alkitab alrata limansub Bismi allahi allah farawa na karatu suna ni na allah dakanan fara aiki Ya allah rabbi ka bam a gamu katerta muna zikir muna addua muna sallati Ya allah ya khaliku ya arziki bai ma'abudu ya rabbana sarki sarota Ya allah ka shiriamu niu yi aiki sawaba kadda mu kurkura mu yi abinda ba shi kama ba 5 Zamu fa haddichi ni akan majia kalami ba wonan da kan jishi ba shi kalkadi ba To matamu almajiri akumaida himma kuna zikri kuna addua kuna sallati Akuyi nesa ku ber kai da kawowa na ku berta radda ku ber hasada da anan- karia minchi instruction of relations " ; the words are not genuine Arabic still less Hausa. w>^-~i« may be an incorrect derivative from Ar. ^,,*~»J nasah "family" or "pedigree." wUtpf alrata may possibly be from Ar. ac_5j rau^at "fear," or from Ar. ^-c. ?•«'« "to watch ovei'," but the form is in either case quite in-egular. 1. jj>i^3 dakanan^ should be ^^j^^ daganan "thence." 2. U;J^ katerta^ or we should perhaps read \.jjJi£s kacherta " abundance," probably from Ar. oji£s. 3. j3JjI arzikV^ "giver of sustenance," from Ar. ^jj razak. ^_j bai^ a plural of \^ batva "a slave." iyAA m,a'abudu'\ Ar. " worshipped." 4. wj'^-o fiaivaba'\ Ar. " that which is right." \j^j^ kurkural^ for tj,C..^ kuskura ; lit. " to n»iss the mark in shooting." 5. w«oj*^. haddichi] cf. 11. form of Ar. ^j,^ " to explain." 6. l«A himnia\ cf. Ar. a^ himmat "solicitude." 7. lit. "put far from you and give up taking away and bringing l)ack deceitfully." 46 D Be afraid, there is a day of meeting between us and God; on that day whatever you are within shall be revealed. Wherever there is any secret, any secret thieving, any envying, on that day there shall be confusion, he will say that he did it not. lo My friend, repent truly and leave off falsehood, leave off deceit, leave off drinking gia and bam and buza. Repent to God, leave off repenting like a wild cat; it repents with the fowl in its mouth, it puts it not down. He who repents like a wild cat shall indeed have nothing but evil, stripes and chains. He shall be bound with his hands behind, he shall be dragged backwards and forwards, the fire shall include everything, there shall be no end to it. He shall be dragged and beaten till the pain causes a swelling on the back; in the fire is squeezing, faintness and great pain. 15 He cries, he gasps for breath, pain bows him down, it strikes him frequently (as though he were) a skin (that is beaten). Again he is taken and tied to a painful stake, he cries out, he falls down like the beam (for pumping water). There is indeed for ever no release at all; much less will death take him away, so that he should go to rest. He who repents, returns not to his work again ; do you listen, we say that there will be no giving of bribes then, though you may seek for it. My friend, you must repent to God, you must leave off falsehood, leave off the teaching of Satan, which tends to the house of pain. 20 Repent truly, leave off vain deceit ; if this be done, on the resurrection day your repentance will be seen. The evil doer, if he refuses to repent, will suffer misfortune ; he loses (all), he hurries himself to (the place of) pain. Follow God, cease following the wicked man, leave both him and his desires, keep the fast, and pray, and go on the pilgrimage. 8. Jjj^J choro] for \^j^ tsoro "fear," cf. F 6. ^jokJj rangamii] " day of meeting with," a shortened form of ^^^i^j ranan gamu. 9. i-^Uw jachiki\ lit. " to di^ag the belly," an expression suggested by the crawling of a snake, applied to the secret approach of a thief. 10. I313J ^flj Li gia ham huza~\ three intoxicating drinks ; gia is made by soak- ing guinea-corn in water for three days till it begins to sprout. It is then boiled and crushed and makes a highly intoxicating drink. Bam is palm wine obtained by direct incision into the stem of the palm. Buza is made of salt, honey, and water. None of these drinks are at all commonly used in Hausaland. 11. '3jjJ>-« mazoro] or mazuru "a wild cat"; the repentance of a wild cat is a Hausa synonym for insincerity ; with a stolen chicken in its mouth, which it has no intention of giving up, the cat says " I repent." 47 D Ku ji choro akoi rangamu mu da mu da rana na komi ka ki chiki sai ta budi allah Enna boiya enna jachiki enna fasada wata rana akoi damasa 3'a ka che ba yi ba 10 Atuba hakika aboki aber na karia aber rikichi aber sha gia da bam da buza Ayi tuba ga allah aber tuba mazoro shi ki tuba kaza ta tana baki bai sako ba Maituba mazoro ba shi ashi kowani ba sai zunubi sai sanduna da su da sarka Akandarmishi baia baia ajashi da bir- wuta da wuta ta ki wanyi duka babu kido kawichi Ajashi anadakka hal ta yin doro azaba chikin machichi chikin gamata chikin masiba 15 Shina kuka shina shashasha ki achiki azaba ana takura ana dandakasa kamal kilago Kuma akankaishi kan rataia ga rinu shina tsuwa shina takura kamal kutara azdba Shi ki nan fa daimu babu fita dadai ba ba mutua bale shidoshi shi je shi futa Maituba ba shi komo ga aiki nai na sabo kun ji fa mun fadi yanda ka nemasa ba khila fa Ayi tuba ga allah aboki aber na karia aber koiya na shaitan da zashi giddan azaba 20 Ayi tuba hakika aber rikichi na banza idan haka yi gobi anadubu nadama Maisuabo izan ya ki tuba ya yi khasara ya rubushi ya kora kansa chikin azaba Ku bi allah ku ber bi lainu da shi da kuna azumi da salla kuna zaka da nafsi haji 13. lit. "he has been bound behind behind, he is dragged away and comes again ; fire and fire end everything, there is no edge." 14. \Zc\i. yamata] cf. Ar. i*^ gamd "a fainting fit." 15. 1^3 takura] lit. "causes him to coil up like a snake." 16. ^^J rinu~\ properly an iron fork for toasting meat. IjU^ kutara] is the long cross beam which acts as a lever for drawing water from a well. 20. Uol Jl3 nadama] Ar. iLel ju iiaddmat " repentance." 22, (J>*sJ Idinu] Ar. la'^in " accursed." 48 D Leave off sajang your prayers late, make your prayers at the right time ; he who without cause is late in saying his prayers shall have no success. He who refuses to pray is indeed a heathen ; he will not be able to resist, at the last day he will see the abode of pain. 25 Leave off consulting even a little as to what you should do ; take to yourselves diligence, every man shall receive his measure (of reward). Sleep and awake, rise up and show diligence ; pray and offer up praise and supplication. Sleep not the sleep of the ignorant and careless ; he stretches his limbs, he rolls like an ant. Till the sun comes forth he remains in his house and comes not out, his wits remain at home. The son of the wicked man is the friend of the heathen, the brother of the Jew ; leave them alone, the day is coming when they will meet with God. 30 We tell and warn you, my friends ; love God, love the prophet, love friendship. We cause you to hear of friendship, it comes not to this earth for ever; cleave to it, continue to incline your ears to it. Give attention, that I may explain to you the truth which I have ; let not your ears be stubborn like those of a profligate man. If you have children seek instruction for them, take them to the Mallams, that they may learn by heart. Follow after God, prostrate yourself before Him, pray and obtain pardon, pray yet again. 35 Leave off pride, gain much instruction ; God will increase the prosperity of him who is instructed. Leave off hastening after the things of this world and to prepare for it ; rise up, O my relations, for we have a journey before us. That journey which you take is to the city of the servants (of God); keep knowledge, you know the precepts of God. I do not fear death or burial; you are journeying to a strange city to which thou hast never before come. 23. lULSjiCJ taka wakatita] a better reading probably is LLLsyu ta a vxikatita, cf. MS. 24. \^Sj^ gari\ for ^pJji- gareshi "to him." 25. ikJ^ \^^ sofa sofa\ this is apparently an Arabic particle indicating the future. 28. I>jj birzfi] lit. "the mud out of which the wall is built," here equivalent to "within the house." 29. The first syllable j^i di of the second half of this line is part of the last word in the first half, cf. lines 33, 43, 69. This is unusual, as the sense usually breaks off at the end of the first half. 49 Ku ber makara da salla ku yi taka maimakara da ganga ba ayi masa arziki vvakatita ba Kowa ya ki salla ko tabetta kafiri ni ba iiiakawa gari gobi ya ga giddan azaba 25 Ku ber bi shawora sofa sofa da sanu na yi ku do aniya kowa shi samu gulgudusa Ku yi berchi ku falaka ku tashi ku kuna salla kuua tasbaha kuna sallati maida him ma Kadda ka yi kwanchi jahili da ba shi shina mika shina birkima kaman da kulla ba chocha Hal rana ta fudu shina daki bai fito ba idan ya fita hankalinsa shi fa da birza Da raazugu aboki majusi kani yahu- -di abersu kuru akoi rangamasu da su da allah 30 Muna waatsi muna galkadi gareku dengi aso allah aso anabi aso zumunchi Mu yi ku ji zumunta ba shi je abada anatsaushi ku kuna dada karkattawa kasa ba Ku karkatta kunua en gaia maku kadda ku chaia da kuni kaman kuni gaskiana asheggi En kun samu yaya ku nema laddabi -esu ku kaisu ga mallamasu shinni su gar- samu harda Ku bi allah kuna sajada kuna roko kuna roko ku sa gafara ku ka ka ruanka 35 Ku ber f\xhari ku yi laddabi da girma mailaddabi allah shi kan safa arzikisa Ku ber garaji zama dunia da shiriwa ku yi tashi dengi akoi taffia gabbanmu Taffia chan da kuna zo gari gabawa ku rika shinni kuna sani sunna ga allah Ba mutua ni ki razana ba zaman kushiwa ku yi tafifian bako gari ba ka tso dadai ba 31. The text in this line is probably corrupt. .34. The meaning is somewhat obscure, and the text probably corrupt. Accord- ing to Abd-el-Kadr for ka ka ruanka we should read ^s^j tjl5 kara roko, " increase your prayers"; the letter c at the end of the first half of the line is appa- rently superfluous. yj,i s«] a shortened form of ^o-* sama " to obtain." 37. \^lJ. ^ji. gari gahaiva] lit. "the city for the slave," i.e. the city of the servants of God; or we might perhaps read gabbawa, taking this as a lengthened form of gabba "ahead." 38. 1_^ tso'\ for Iji zo " to come." R. H. ' 50 D If thou art brought and laid in the grave, there will be no one there but thine own self. 40 If you have done good you will come to a wide place; if thou hast done evil thou wilt meet with great pain. And the angel Nakir will come to question thee, and with him Mankaru, with club and whip and strong sticks. If they come across a man who has served a vain service, who has worshipped a stone, who has made the stump of a tree (his god), He begins to tremble as he sees them, he begins to be afraid ; when they ask iiim, he has no reason or answer to give. They pile up blows many in number as little stones, they give blows three at a time. 45 If they come across a man who understands the greatness of (God) the King ; if they question him but he has no reason or answer to give, They give a reason and answer to him who trembles ; they look in his face, they know that he is a believer. O my relations, we direct you unto Mohammed ; we all seek the knowledge of God that we may not fail in speech. O God my Lord, do thou help us that I may feel happy ; he who is in the shade knows not what is done outside. You will be sought for and found in the next world, when all people are gathered together; no skill or craft will by any means (avail). 50 Let us take care, let us follow the path of those who are guided ; let us not desert it, Satan leads us by a black way. Ye too, O women my disciples, do you show diligence and take pains, do you serve God, Say your full prayers, fulfil the fast ; be not stubborn nor walk proudly, your husband is to you as a Mallam. 39. ^j^^ kasshi] "to continue" as in B 54 ; or we should perhaps read ka isshi "thou meetest with." liCU^. f.^ sai hallinka'] lit. "but thine own character." 41. According to Mohammedan tradition soon after a corpse is laid on the tomb two black angels named Monker and Nakir come to hold an examination into the faith of the deceased man. If he answer rightly his body is left to rest in peace till the resurrection, if otherwise he is beaten till he roars so loud as to be heard by all from east to west except men and genii. The body is then guarded by ninety-nine dragons till the resurrection. 42. IjU batvci] lit. "a slave," an expression used of men generally as being the slaves of God, cf. SouXoi ©cov in N.T. 43. yj£s\ Ijjji zoro akal] for j>^' hj^ ^^^^'^ akan. 44. 1^ 1^ mai ?nai] for l***-o ■-•wo mcmiya mainya "very many." L:lSL> hukata\ should probably be Uaj hugata "blows." 51 D En akaika anshifi da ka chikin kushiwa ba kasshi kowoni chikinta sai hallinka 40 En akanaiku khaira kiin tso ku iski yelwa en shara ka aika ka tsa ka sha masiba Wa nakiri shi zo tanbaiaka da shi da munkaru da guduniai da kurafu da san- duna na katifi Izan iski bawa wanda ki bauta ta banza shina bauta ga duchi shina yi gatsana itachi Shi dora makarkata ya ganesu shi dora -ro akal siika tabaies ba shi huja ba zo- ko shi amsa Su kan ribi sanduna mai niai karaan su dora bukata suna sa masu uku duachu uku 45 Iza(n) iski bawa wonda ya san jalla izan suka tabi ba shi huja ko shi sarki amsa Su kan kavva dalili da huja maikatarta su ka doro suka bershi suna so mumini ni To ku naifi mu yi shiii tun ga ahmadu di'mia mu nemi shinni don kadda niu kasa ftidi jawabi Allah ubangiji ka ka tarshimu ji dadi shina ennua bai san abinda akayi wari ba Akanbidi samaku a lakhira diinia atarat babu chimi ankuma kuma ba dabara 50 Mu do (a)nia nuina bi tafor ka masu- kadda mu saki shaitsa(n) shi kaimu shirya bakin tafarki To matamu almajirai akumaida himma ku do ania kuna kokari kuna ibada Kuna salla chikaka kuna azumi chikaka kadda ku chaia kuna takama alman- jinka mallama 45. j^aJ iabi] a shortened form of ^^^ tambaia "to question." 46. ^ so] according to Abd-el-Kadr we should read ,^y-^ sayii "know." 47. Text and meaning obscure. If the transliteration given above be correct ndi/i is equivalent to de7igi "relations"; we should perhaps read tukuna "not yet," or "yet awhile." ^j^ shiri] may be for shiria "guidance," cf. line 50; or for sMru "silence"; if the latter be the correct reading, translate "we keep silence yet awhile in regard to Mohammed." tJ> dunia] according to Abd-el-Kadr is equivalent to duka " all." 48. ijj^ wari] probably from Ar. Ijj ward "beyond," or "on the other side." 49. yC^^ samaku] "to find you," or we should perhaps read samako "to arrive early." 50. Lj 3i do nia] shortened form of doka ania "take care," cf. following line. 52. ^a.^1 almanjinka] for JUa^l ahnijinka "thy husband. 52 J) You my children, my disciples, do you show diligence, do you seek after the knowledge of God ; be strenuous, ye are the heirs of the Mallams. Seek after true and correct knowledge, leave off changing ; be not stubborn nor walk proudly, your ftither is to you as a Mallam. 55 The children of the prophets and the wives of the prophets sought after knowledge, they were diligent, they served God. Much more do you, O mothers of these children, take care lest your relations leave you outside (heaven). Very many shall come together, there shall be much to eat, do ye hear; he who is late shall have nothing but muddy water to drink. Behind will be terror, in front of us will be the city of the resurrection ; we shall all be gathered together, even to our ancestor Adam. And the angels and genii shall be gathered together and shall surround us ; myriads and myriads of them shall be collected, judgment shall be prepared. 60 Line after line shall be raised up there at the resurrection, that space of the Bait al Mukaddas shall be sufficient for us. On that day when we have been gathered together and restored to life, a division shall be made, the wicked shall be left to suffer trouble. On that day you shall speedily obtain heaven; others (will say) Would that I had known; they will feel remorse. On that day the secret place shall be laid open ; in the midst of the assembly every one shall know thee and thy character. The (heat of) the sun shall descend (increased) seventy-thousand-fold; its heat shall wither up our arms and the heat of its orb shall (burn) our heads. 65 It will continually blister our heads, it will soften them ; the skull will boil over as a cooking vessel does. On that day a little drinking-water shall be sought for, there shall be no limit to the great heat, there shall be thirst and pain. Thirst shall burn the tongue down to the throat, it shall burn the spleen, the liver, the heart and the parts below. 56. Or " niucli more do ye, O children of our wives." 57. f^jJ js- \^j^\ ahanguda tari\ for akantari guda "many shall be gathered together." guda is a word usually prefixed to numerals, its meaning being somewhat the same as the English expression " in number." Thus g^lda tiku " three in number," or occasionally " three times." Possibly the reading here should be ^jJ j^ L5^' akoi guda tari, cf. MS. >** , , V* 59. O-afcJI aljinnu^ Ar. y^^y^. jinn. Invisible beings intermediate between men and angels or devils. 60. ^,0^ achani] for j^fr achan or better, ^^1 achan. 53 D Ku yayamu alinajirai akiimaida himma ku noma shinni kuna kokari da kvi gaji mallama Ku nema shinni hakika da gaskia ku -wa kadda ku chaia kuna takanial ber saki- ubaka mallama 55 Yayan anabawa da matamu anabawa su nema shinni suna kokari suna ibdda Bali ku fa matamu yaya nana ku do ania kadda yan uwanku su berku ha(in)ya Akanguda tari ni da anchia tari ku ji maimakara ba shi sha rua ba sai na guiba Baia razani na gabbanmu gari kiama akantarshimu dukamu hal kakanmu adamu Da malaiku da aljinnu su tari su ke- ribbi da ribbi antaru zaashiii hukumchi woiyimu 60 Akan safifu saffu ayatada acham kiama sarari na bait almukaddas ta ishimu Rana chan akantataramu araiyimu akan zabi aber guriguri suna mayata Rana na da manmaza kun samu girma wansu suna da na sani suna nidama Rana chan akuntuna loloki asiri chaka jamaa kowa shi sanka shi sa(n) halinka Akan safko da rana ribbi sabain chakani asanya chikai chakani gudanta du kawanamu 65 Ta kan rika farcha kai garemu ta zabki kolua tana tafassa tana habuma kaman tukimia Rana na akamiemi guwa baiyaka zafi yaiyawa ga kishirua ga chananta Kishirua che akansurya halshi hal makurua ta so(i)ya sefa da anta da zuchia da saifa ^jkioJt OnaJ bait almukaddas] Ar. "the sacred house"; probably refers to the Kaaba at Mecca, though the same expression is often used of Jerusalem. 62. t Juo-U manmaza'] or maimaza, cf. MS. for maza maza " very quickly." ^^^.w U b da na sani] lit. "that which I knew." According to Abd-el-Kadr this is equivalent to the Ar. c^J laita " would that ! " 64. ^^suj safko] for ^^Cw sabko, usually pronounced sapko. Ljjbu chakani] should be zakani, cf. Ar. l^i zakd "to blaze." 65. ^j9 farcha] for ^^jS farsa "to blister." 66. Uiij chananta] for liuJb tsananta. 54 D There shall be heat of perspiring, heat of the sun, heat of many ; there shall be no shade except where the shelter of Mohammed is. There are seven, each of which is set up ; beneath each you see the faithful (gathered). 70 He whose wishes God gratifies, feels happy ; he has shade, he knows not what is without. Hell shall come in hope that men may be left to fall therein ; it will gaze with open mouth in hope that a multitude may be given (to it). Seventy thousand evil angels shall be put therein, the fire will roar and make a noise, like the splitting of wood, Until God hath finished His judgment on His servants; some shall be carried to heaven, some to hell. May God preserve us safely that we may be saved, among all those who are on the right hand of Mohammed. 75 We shall enjoy shelter, we shall drink water in the wide plain ; we shall have pleasure, being gathered together in the presence of Mohammed. We shall be brought to the pond of the prophet ; we shall drink and wash and rise up and walk, and hasten to our homes. We the servants of God shall enter heaven, the dwelling-place of the father of Abraham ; houses shall be given to each one of us, each shall go to his own farm. There shall be pleasure of every varymg kind ; we shall be saved in heaven for the sake of Mohammed. To the house of safety, the house of constant abode, the house of happiness, the heavenly house, in which to remain, may God bring us. 80 O my brothers, to you do we speak in order that you may make prepara- tion; you know that the Lord is not unjust to his servants. If you follow Him and revere Him, He will grant you salvation ; if you do evil. He will bring you to the abode of pain. He made the abode of fire. He left it for the sake of evil doers ; there are seven divisions in it, its depth exceeds all comparison. 68. Ulj ranci\ according to Mohammedan tradition the sun will at this time approach within a mile of the earth. j-jp Ifi ga tariti\ meaning obscure — perhaps we should read ^_j jj \a ga tara ni "behold the crowd." 71. Uj ta fa\ according to Abd-el-Kadr we should read ^Uj ta fada. 72. l*JljJ zahdnia'\ explained by Abd-el-Kadr as "evil angels." A-JbjJI az-zahdniyat occurs once in the Koran, c. 96, v. 18, where its meaning is very uncertain. It is not a genuine Arabic word. ^-cl^ 15^ J3j *'^*^'* bC'iki chachagi] ruri is used of the bellowing of an ox, haiki or better babaki of the groaning of a camel, and chachagi of the crackling of split wood or torn paper. 55 D Ga koni jibbi ga ta rana ga tariti ba cnnua sai enda tuti inuhammad Tuta che guda tokkos kowa che ankafa- -ta kowa ka ga kalkashita mumina 70 Wanda ubangiji ya katarsasa ya ji dadi shina enniia bai san abinda akayi wari ba Jahannama kan taffo wai aberta ta fa taro ta gano bakinta 11a saki wai abata Asanya zabania wa dubu sabain chakani tana ruri tana baiki kanial chachagi Hal allah shi wanya hukumchi nai ga wadansu akaisu aljonna wadansu akai bayi jahannama Ya alkxh shi samu chiraro mu chira chakan jemaa wananda kan dama che muhammad 75 Mu sha ennua mu sha kauchara chikin mu sha nima antataramu gabban mu- baiala hammad Akaimu kundumi ya rasulu mu sha mu -nka mu taka tadowa muna hamzari wa- zua giddanmu Mu je aljenna baia gidda nana hubal abamu giddadaji kowanimu shi je khaliki gonasa En nima da launi kaman(u) bam da antarshimu aljennati midon muhammad banbam Giddan chira giddan dawama giddan giddan aljenna giddan tabetta allah shi sa'ada kaimu 80 To kua yan uwa muna gaia maku don ku san fa ubangiji ba shi tsulumi che ku shiria ga bawa En ka bishi ka charkakashi (shi) baka en suabo ka kan yi shi kaika giddan chira azaba Ya giddan wuta ya beri don masusuabo rabunta bokkoi zurfinta ya fi gabban michali 76. i^jU^ kundumi] i.e. the pond of Mohammed just outside paradise, believed to be a month's journey in circumference and to have as many drinking cups set round it as there are stars in the sky. 77. yjt^ (J-*** ^tubal khalihi] should be ubal hcdilu, cf. MS. khaJ'du Ar. lit. "friend" is the usual title of Abraham. ^^jBfiJ^ giddadaji] for yiddaji, pi. of gidda "a horse." 78. i^J>A midon] should be jj>oi domin "because of." 79. bbtw sa^ada] from Ar. Sjbtw sa^ddat " happiness." 82. These seven divisions of hell will be assigned respectively to wicked Mohammedans, Jews, Christians, Sabians, Magians, idolaters and hypocrites, the punishment in each being worse than in the one above it. 56 D We prepare you, O my relations, for work which will bring prosperity ; it is not in order that you may give us anything to eat that we instruct you. The love of God and of the prophet will be with us ; we follow them in this world until all shall love them, until such love shall be permanently established. 85 This earth is an abode of gossip, an abode which passes away ; an abode of deceit, an abode of poverty, an abode which comes to an end. He makes preparation that he may remain and continue in this world ; this desire is indeed a foolish one. If thou talkest much, my words to restrain you are ended ; death is coming, it will prevent you from heaping up words. Thou wilt leave behind the dwellings of earth, thou wilt not take them with thee ; thou wilt only have a shroud and a shirt. You will come to a place where you know no skill (that will avail), still less any contrivance ; there will be no guidance for you on that day, still less preparation. 90 Alas such an one had not the sense to consider ; he did nothing remarkable, his sense was as that of a fool. He whom the Lord fills with His wisdom so that he keeps a careful look out until evening is prosperous. He who is very thirsty takes pains to dig a well ; beware lest death take him away to a place where he will do no work. He who would repent let him take pains to repent (now) ; beware lest the door be closed and he who is outside should not be able to enter in. We indeed speak a little as it were in parables, we do not make exact distinctions ; we keep silent, understanding is the measure of all things. 95 For that which is true hath been understood and explained, will keep silence, there is no knowledge with him, still less May God deliver us and save us with an excellent salvation ; (He who is) the father of Abraham, Who was in the beginning and will continue for ever. 83. LjJu buki] properly a marriage-feast. 84. w-w! asanta] we should probably read asonta "loved"; the construction of the line is very uncertain. 85. UoLSs kanika\ according to Abd-el-Kadr this should be kankani, which is probably equivalent to kankanchi. 87. \^ /ua] should probably be t^l kua "also." 88. «£JL>^»> hausaki^ should be ^Juj^ ^ausagi "a shirt put on under the shroud." 57 D Muna shiri ku dengi ga aiki maikaterta muna foronku ba don ku bamu abin buki ba Mu kamna allah da anabi ta ishimu bi nan dtinia hal asanta hal ya chawanta 85 Giddan dunia giddan kaiiika giddan giddan rudi gidda anmacha giddan maiata kari Ya yi tatali don shi girku shi zamna so wanda so wanda ba shi hankali ba dunia Izan ka tanka fadawa hannaraaka su -ri ajali ka taho fiia hannamaku tarn- kaka- ansu Ka kan ber tarikachi dunia ba ka tso sai kafan da hausaki akan gareka da su ba Ku kan taffi dam ba ka san chima ball babu shiriya ra na gareka bali ku dabara shirya 90 Kaicho wanan na yi hankali ba shi duba ba ba shina lajabi shi hankali(n)sa badan badada Wanda ubangiji ya chika masa hanka- shi kan gani kami marechi arziki ni linsa Kowa ya izanwa shi do (a)nia shi yasa kadda mutua fa dokeshi hal ila ya baia Kowa kan tuba shi do ania shi tuba kadda arufi kofa shina wakan ya shifo ba Mu dai mu yi machali kadan ba mu muna kurum hankali duka shi kiyasi rarafiya 95 Don wota gaskia akansanta akanwaiita na yi kurum ba shinni bihi bali akanyi Ya allalj shi samu chira acheto fiyayi saidafari maiyo da g(')bi hubal khalilu 92. Lu baia] equivalent to ba ya yi. 93. ^A*--J O^J tvakan ya shi/o] the true reading (according to Abd-el-Kadr) is ^3L^>i.} ij^-J woji ba ya shiggo. 94. tjUJjj rarafiya] according to Abd-el-Kadr this should be L-Uy rarabai ba, rarabi being an intensive form of raba "to divide." 95. *u bi/d] Ar. "with him"; in the latter part of this line the text is corrupt. 96. ,J-». hubal] for ^J^ ubal or uban, cf. line 77, note. jjj;i ju-j saidafari] probably intended for ^Jj^j^t^ maidafari "He who was in the beginning." R. H. 8 58 D Father of Kasim, father of Tsahiru and of Tsibi, fother of Rakia and Fatima and of the mother of Kulthum. The blessing of God (be upon him), may God increase love and salvation, and faith and trust in our lord Mohammed. God is our salvation, and he who seeks for the truth will continue with the friends and relations of Mohammed, loo Say, Thanks be to God, we seek the praise of God ; we give thanks and are grateful to God, Say, Thanks be to God, we seek the praise of Mohammed; we give thanks and are grateful on account of Mohammed. Praise be to God, the Lord of the worlds, blessing and peace be upon the messenger of God. May God bless him and give him peace. It is ended. Amen. We love God; may He grant to us the obtaining of prosperity. O thou who lookest on the writing, ask pardon for the scribe thereof, if haply the scribe thereof may escape from hell-fire. We invoke the name of God, we offer prayer and supplication. 97. The first three {according to Abd-el-Kadr) were sons, the last three were daughters, of Mohammed. For Rakia we should read Rukaiya. Cf. B 21, note. veil adwni] should be >6l> da um "and the mother," cf. B 21, note. The writing enclosed within the curve of the illustration is in Arabic, also the four lines in the centre below, the same two lines being repeated. The 59 D Uban kasim uban tsahiri da sii da tsibi uban i-akia uban fatsiniat adum kultum Salla allah allah shina dada so da chira da aminchi da yir(d)a ga sidina mu- h am mad Chira ma namu allah da ya shi nima shina tabetta gun sahba da wa alwali aminchi muhammad loo Afoda alhamdu allahi mu nemi yabo ga muna shukra muna godia zua ga allah allah Afada alhamdu allahi mu nemi yabo muna shukra muna godia don muham- muhammad mad al-hamdu li-llahi rabbi-l-'alamina as-salat wa-ssalam 'ala rasuli-llahi salla-llah 'alaihi wa sallama tammat amin muna kamna allah shi bamu gamuwa katerta ya nadzira-1-khatti istagfir likatibihi la'alla katibahu yanju mina-n-nari muna zikri muna addua muna sallati Arabic below should be written thus : These two lines are written in the Basit (Jsu-^j) metre, which is as follows It is one of the most commonly used in modern Arabic poetry. POEM E. E In the name of God, the Compassionate, the Merciful ; may the peace of God be upon him, after whom there is no prophet. We thank the Lord, the ruler of the kingdom, who has sent Mohammed, son of Amina. We pour forth salutations on account of his excellency, and the relations of Mohammed who excels all. Listen, O companions of Abd-el-Kadr; our (evil) deeds shall be reckoned unless we repent. 5 He who is ungrateful shall not be saved ; let us repent, let us put away ingratitude, so that we may be saved. Leave off imitating the worship of the heathen, see what Yinfa did and he was driven away. When we come to the war and conquer the heathen, their goods shall be gathered together and the price fixed. When the reckoning is made a division will take place, the share assigned to a horse and its owner will be put out. And each soldier when he comes receives a share ; let us repent of carrying off booty secretly, lest we burn in the fire, lo Both the judge and those who come to receive judgment (shall burn) ; repent, leave off following the desire of your heart. The author of this poem and of F was Sheikh Othman, who died in 1809. The name of the copyist was Ramalan son of Yusuf. Its object was to rouse the people to take part in the war which he was just commencing against the Hausas, Othman being himself a Fulah. The final result of this war was the conquest by Othman of the greater part of the Hausa States and their nominal acceptance of the IVIohammedan faith. The poem also contains an appeal to join in the pilgrimage to Mecca. It consists of : Introduction, 1 — 3 ; exhortation to repent and to give up idolatry, 4 — 6 ; the spoils in the coming war shall be fairly divided, 7 — 9 ; the judgment of God is to be feared, 10 — 12; need of liberality, of purity of life and of repentance in view of the war and of the judgment to come, 13 — 28 ; exhor- tation to join in the pilgrimage to Mecca, 29 — 38 ; the route to be followed, 39 — 48 ; prayers and praises to be oflered at Mecca, 49 — 52. Throughout this poem is to be noted the Sokoto custom of using ^ shi for J chi. Cf. lines 7, 10, 12, etc. POEM E. E Bismi allahi errahmani en-ahimi Mu godi ubangiji sarki sarota Muna zuba essallati bisa fiyaiyi Ku sorara jama'a alkadirawa 5 Da ya shi maibutulshi ba shi tsira Ku ber sun maida addini na asna Izan mun zo jahadi mu shi asna Izan ankawamata ararabata Wa dakara randa ya zo du ya samu lo Da alkali da masuzua sheria salla allahu ala man la nabiyi ba'dahu da ya aiko muhamadu dan amina da umatan muhamadu ya fi kowa hallinmu da ankazana sai mu tuba mu tuba mu ber butulshi ko mu tsira abin ga da yinfa ya yi ankakosai agangama dukiansu akawamata rabon doki da maidoki afisai mu tuba da shin gululu kadda mu kona ku tuba ku ber bian son zushia ba 3. Olc* umata] "relations," cf. C 42, note. 4. IjljiUJI alkadirmva] Abd-el-Kadr was Othman's principal Mallam and a native of Kano ; alkadirmva is therefore probably equivalent to "people of Kano." Cf. F 5. 6. UUj yinfa] Yinfa was a king of Gober ; he seized and sold a number of men from Sokoto but was shortly afterwards overcome. 7. ^^ shi] a Sokoto use for ^J chi "take possession of," cf. shin for chhi line 9. UiU^£3l nkaivamatn^ cf. Ar. j>^s kawwama "to estimate price of." 8. i_5~jl ajisai] for ^ju^isl ajitasdashi "there shall be put out." 9. J3JU gululu] cf. Ar. Jc galla "to embezzle." Cf. F 204. 10. L^i zushia] for Lj3 zuchia "heart." 62 E If thou regardest the text, understand it well, and its explanation ; regard the two commentaries thereon. If judgment be given we shall all receive (our deserts); let us fear the meeting with Him who has power over all. If the standards of war be unfolded, let us come and go forth with our goods and our wives. (If any of you) stay at home, staying of necessity, if you have provisions, give to those (who fight) ; you will receive a reward. 15 You who steal the earnest money (will be punished) unless you repent ; deceit is the kingdom of the heathen. Leave off playing darra and deceit, O Mussulmans ; leave off drumming and going about with bad women. Those who go to sit in the place of intoxication behold that which is unlawful, they refuse to repent. Those of you who continue in the ways of Mussulmans, repent, leave off discord lest you come to the fire. Those who frequent the gates of the cities pay all their attention to women. 20 Repent, leave off this ; we know that if any of you refuse to repent ye shall all burn in the fire. And (concerning) evil living without marriage, (God) shall cause those (who live thus) to be blotted out. And those of you who seek for adornment in order that they may be seen, shall be punished, all of you (who) refuse to repent. He who refuses to follow the instruction of our fathers will share in the abode of those who are in the fire. Repent, give up refusing, listen, cease to be jealous of us and to whisper evil and speak lies. 25 (Leave off) pride and evil-doing, and stealing earnest money ; count thy cowries full, leave off falsehood. 11. ^^jAJ 7iassi'\ Ar. ^^jcu nass, used of the text of the Koran. j-j3 ziaya] for ^jja. jiaya, a lengthened form of ^a ji "to understand," cf. line 20. ^^^^.jJi/ sharhoh%\ " commentaries," cf. Ar. ^j^ shark " commentary." tjjlj jJJl^ halil chan%\ explained by Abd-el-Kadr as the names of two com- mentaries on the Koran, which he said were written 720 years ago. Possibly for ,JA». halil we should read jj'i^ jal/d, and i«J^5 may be Ar. for " second." There were two commentators both named Jelalu-d-din, one of whom died 1459 a.d., the other 1505 a.d. 14. j$j^ larura^ cf. Ar. j$j-^ "necessity" or "compulsion." 15. ^J^A\ y^j^ tahin amana^ in Kano this would be ^^Uol ^^^.-J chin amana, 63 E Izan ku dubi nassi ku yi ziaya Izan ankai hukumshi du mu karba Izan anfida tutoshi jahadi Zama kasan zama domin larura 15 Da masutabin amana sai ku tuba da sharhohi ku dubi halil da chani mu tsarshi ganiu da maiiko da kowa mu zo mu da dukia mu taffi da mata akoi giizuri ku basu ku samu lada da tsalumshi sarota nan ta asna Ku ber na darra da tsalumshi musulmi kidda molo ku ber yawo da karma Da masuzua mashaya don su zamna suna dubi haramu sun ki tuba Da masuzama ga ha(i)nyoyi musulmi ku tuba ku ber fasadi kadda ku kona Da masuzua ga kofofin birani su tatara hankalinsu zua ga mata 20 Ku tuba ku ber abin nana mu yi ziaya izan kowa kun ki tuba du ku kona Da fasishiwan zina babu amri Da raasubida wushiwa don asansu da ya sa ankashashafi wadausu anaforonku kulun kun ki tuba Da wanda fa ya ki bin foron ubamu su tara gidda da su da wutan jahima Ku tuba ku ber kiyaya ku yi ziaya ku ber muna hasada da radda da karia 25 Da girmankai da zanba da shin amana ku zama shika alkawara ku ber na karia cf. line 25, "to steal the earnest money paid by a buyer as a preliminary to purchase." 16. ji dar7'a] a game played with stones or cowries, which are placed in small holes in a square marked out on the ground. It is generally considered as a disreputable game. [^j^ karma] for \^j£s karua "a prostitute." 17. IjL^ mashaya] explained by Abd-el-Kadr as wnriii, shan yia "the place where intoxicating liquor is drunk." 19. j_,«-JbCi». ^j tatara hankalinsu] lit. "they gather together their wits." For use of tatara cf. D 61. 22. J^jwj wushiwa] probably from Ar. i*iWj tvashyun "adornment." 23. Ij^ jU tara yidda] lit. "to share a house with." 64 E Tlio Mussulman who loves his brother shall share the abode of Mohammed son of Amina. Pay attention and listen to my words, O Mussulmans ; that which has been said is true. If then you refuse to repent (or) even to listen, when you have to rise (and leave this world) there will be no continuance for anyone. If the king of the Mussulmans goes to Mecca, we must pray, and make ready our goods (to go with him). 30 Our belief is to us in the place of riches ; we cleanse our hearts, we repent well. We pray that our Lord may give us power, that we may rise up amongst all the followers of Abd-el-Kadr. Ye who are good and faithful, rise up, we pray that our Lord may take us with you. Ye hypocrites and heathen stay (where you are); leave off rejoicing, the fire will devour you later on. We pray to the Lord, the ruler of the kingdom, if we start, that we may obtain provision for our journey from the heathen. 35 With our wives, our children, all our slaves and our goods, we Mussulmans will go together. And our blind and halt and aged, and whoever is afraid, we will all go together. We will travel too without thirst or hunger; we will rejoice in that which is sweet one with another. By the power of God, and the blessing of our friend. He will bring us to the place where a share shall be granted to all. When we have prepared our goods and have started, from Tumba we follow the road to Bakura. 40 When we start from the town of Bakura, we come to the town of Talata, we sleep there. When we start from the town of Talata, we follow the road to Jata, we sleep there. When we start from there we give diligence to reach Danisa and sleep at Bungudu. 27. j^i zi] for ^o. ji "listen to." Cf. line IL ^J^ viuna] for mana "then" or "indeed," so line 24 etc. 29. ^.0^^«».« L5^J*^ sarki musulmi] "king of the Mussulmans." This is the title usually given to the Sultan of Sokoto. 30. u~*«:5' aiinatishi] for ^^x.^^) aimanchi, from Ar. ^J\^\ Imdn "faith" with Hausa nominal suffix. j^^j rakumi\ "camels," used here in the sense of wealth. 65 E Musulmi wanda ya so dan uwa tai Ku sorara ku zi magana musulmi Izan dai kun ki tuba ai ziaya Izan sarki musulmi zashi makka 30 Fa aimanshimu a rakuminmu Mu roki ubangizinmu shi bamu iko Da salihai da muminai ku tashi Munafikai da kafirai ku zamna Mu roki ubangizi sarki sarota su tara gidda da ahmada dan amina abinda akayi fada muna gaskia na izan ya tashi babu zama ga kovva akayi muna addua amushiria kaya mu tsarkaka zushianmu mu kiota tuba mu tashi shikin jama'a alkadirawa mu roki ubangizinmu shi kaimu tari ku ber murna wuta atashiku baia izan muna tashi mu yi giizuri da asna 35 Da matanmu da yayanmu da bai du da dukoki musulmi zamu tari Makafinmu guragunmu da tsofi wani kaki zulumi duka zamu tari Mu kua taffi babu kishirua babu yunwa shikin dadi muna murna da jima Da yi allah da albarkar waliya Izan mu shiria kaia munka tashi 40 Izan mu tashi da birnin bakura Izan mu tashi da birnin talata ya kaimu gari da ankaraba da kowa ta tunba mu ki biawa har bakura mu zo birnin talata nan mu kwana ta jata mu ki biawa nan mu kwana Izan mu tashi da nan mun yi hinma ta danisa da bungudu zamu kwana 33. ,«i3U« mimajikai] "hypocrites," cf. Ar. JJsUo nmndfik "hypocrite." ,iLwu.j| atashiku] equivalent to >£1LjSjI3 zafachiku " shall devour you." 38. j_} > da yi] a Sokoto expression for O^^'-* ^^^ ^^^'^ " ^^^ ^^*^ power of." j d in this poem, cf. in following line Iks /attia for \jJ fada. The expression " son of my mother " is simply one of endearment and does not imply actual relationslup. j^jJa tsorshi] " fear," so in line 20. Several dift'erent forms of this occur, cf. line 'J u^pi tsorshi, line 17 ^j^ sorchi, D 8 jj^ choro, line 22 \^j^ tsoron, the last form is the one most commonly used in colloquial Hausa. 7. JajS^ kakartsa] the more common form is >Z.-£r>j^ karkatta " to bend the head so as to listen intently," cf. B 38, D 32. 8. (J>ku« matsinna] Ar. ƙ;K.o matsinnat "suspicion." 70 F lo Leave off too making (wanton) play according to your desire, and your evil intention ; leave off gambling, cease taking your fill of everything. Give up all playing of ' darra ' and ' dirka ' and stealing, fear the meeting with Him who has power over all. Repent, give up slandering and jesting; repent, give up going about begging for everything. Repent and give up all evil speaking and covetousness ; give up all adultery and practising deceit on anyone. If you would ask for what you want, ask God, for He is rich and the giver of everything. 15 For He will give to thee. He will not be angry ; for He is mighty, and He gives strength ; For He listens to him who calls ; He is indeed gracious and refuses not. Repent, cease from unlawful gain, give tithes ; fear the meeting with Him who has power over all. If thou givest not tithes prepare for the fire ; it Avill destroy you without doubt. And the verse (of the Koran beginning with) ' Those who hoard up treasures ' is the reason, if there is anyone who asks. 20 Give up taking the property of orphans, fear the meeting with Him who has power over all. (The Koran saith) ' Go not near the property of the orphan ' ; this is the reason if there is anyone who asks. Repent, leave off seeking after thine own greatness ; let thy greatness fear Him who is all powerful. If thou fearest the King who is almighty, thou wilt be following after thine own greatness, and that without doubt. 10. 1^ hawa] Ar. (^^A hawd "eager desire." Iwlw shasha] usually written IjU chacha, a gambling game played with cowries or ground-nuts. 11. ,i)i ji darra duka] so original MS., the second 3 d has been omitted ill the reproduction. For meaning of darra cf. E 16, note. I^j3 dirka] a game for the purpose of discovering secrets, played by fortune- tellers, &.C. 12. 0-«}^ kizman'\ cf. Ar. ^1 kazam "to accuse." ^^i dadachi] "jesting," probably from Ar. i^ dad with Hausa nominal suffix «^ chi, cf. anamiTnanchi in following line. 13. ^Jj,^f^\ anamimanchi] in D 7 this is spelt j^^^.;i.0i;ij| ananminchi, cf. Ar. ^ namm "to slander." 14. .jii gani] Ar. "to be rich." 71 F 10 Ka ber kuma yin daria ta hawa da suwa ka ber shasha ka ber koshin ga kowa Ka ber darra duka da dirka duka da sata ka tsorshi gamu da maiiko da kowa Katubakaberfakizmankayidadachi ba ka tuba ka ber yawon roko ga kowa Ka tuba da anamimanchi duka da rowa ka ber zina duka da tsalimshi ga kowa Kadan roko ka ki so roko allah 15 Zama shi ni ka baka ba ya fusata Zama shi ni sami'u ga mainadai Ka tuba ka ber riba ka bada zaka zama shi ni gani mabaya kowa zama shi ni azizu da bai gazawa fa shi ni ko karimu da ba hannawa ka sarshi gamu da maiiko da kowa Kadan ba ka fa zaka kowa ka shiria wuta akaza kassheka fa babu wawa Fa aiar wallazina yaknizuna 20 Ka ber shi dukia yaya marayu Wa la dai takrabu mal alyatimi Ka tuba ka ber bidan fe girmamaka Kadan ka tsorshi sarki maiiyawa dalili ko akan maitanbaiawa ka tsorshi gamu da maiiko da kowa dalili ko akan maitanbaiawa fa girman naka tsoron maiiyawa abika agirmamaka fa babu wawa 16. ^irtr^ sami'u'] Ar. "hearer," an epithet constantly applied to God. cljO*^ mamaddi] "one who calls," cf. Ar. jju nada "to call." The c is added by mistake, as in line 4. 18. \J^j zaka\ Ar. Z\£sj zakat "alms," in Hausa usually denotes a tithe. 19. jA a%ar\ should be ajI aiat, Ar. a verse of the Koran. The verse here quoted is taken from Surah ix. 34 "Those who hoard up gold and silver and do not spend it in the way of God, announce to them the tidings of a grievous punishment." 20. .-w sh%\ for ^-j chi. 21. There are two verses in the Koran beginning with these words, Surah vi. 153 and xvii. 36. ^_^> dai does not occur in either, it is probably intended as the Hausa particle "indeed." 23. JLot ahika\ a passive imperative form " let there be a following after by thee." 72 And the verse whicli begins ' Behold the noblest of you ' is indeed a reason if there is anyone who asks. 25 Leave off that which is evil, work according to the tradition of Mohammed, who excels our prophets and excels everyone. The purpose of the whole of this song is (to commend) the Koran ; this is its purpose if there is anyone who asks. My friend, thou knowest my ignorance ; I love the messenger of God who excels all. Cast out of thy heart the desire to have things given to thee ; the glorious One will give to thee, He is the giver of all. Give up being hastily angry, my brother ; thou lovest that it should be said to thee, Thou excellest all. 30 Thou art proud because it is said thou excellest all ; thou revilest men, alas, thou fool. Men praise thee therefore, in order that thou mayest give them something ; they say of thee, This man excels all. Thou swellest with pride, thou fool ; thus the world deceiveth (thee). When thou hearest its words, my brother, repent ; leave off saying thou excellest all. When anyone in the world revileth or abuseth thee, regard it not, for the sake of the exalted and mighty One. 35 Why dost thou then speak evil ? The exalted and mighty King beholdeth thee. Wilt thou then give heed to my warning ? fear the meeting with Him who has power over all. Thou lovest the world, my friend, which is passing away; behold the prophets, there is not one (left). Look back to Adam, to all (the prophets and) Seth ; they have gone to the place of Him who has power over all. Where is Edris, Noah and Hud ? they have gone to the place of the mighty King. 24. The verse here quoted is taken from Surah xlix. 13 "Behold the noblest of you in the sight of God is the most pious of you." IaaAa. haMho?^ Ar. " truly " is not a part of the quotation, but is here used as a Hausa word. 25. Ujij hid^a] Ar. Acju bid'at, lit. " anything new," so " that which is evil." 26. cj^ rvorgci] a Sokoto usage for (^j wonan ; in Katsena cjj ivoga is used. 27. j^i-jJ haigi] Ar. i*j hag "to devote oneself entirely to." 28. .i)UI jj^ son abaka\ " the desire that it may be given to thee," or we may perhaps read suna baka " they gave thee." 73 F Fa aiyar en akramakum hakika 25 Ka ber bid'a ka aikata surma ahmad Dalili worga waka duka ga kuran Abokiiia ka sanni jahilina Ka fidda fa zushianka da son abaka Ka ber saurin fushi ya dan uwana dalili ko akan niaitanbaiawa fiyayin annabinmu da ya fi kowa dalili ko akan maitanbaiawa ina baigi rasulu da ya fi kowa ta'ala shi ka baka shi badi kowa kana so wai ashe kai ka fi kowa 30 Kana kuma kunburawa wai ka fi kowa kana zagi mutane kaito wawa Mutane na yabonka fa don ka basu suna she wani kai dai ka fi kowa Kana kuma shishika girma ya hauka karaan nan dunia ta ki bada wawa Fa enda ka jita waya dan uwata Fa kowa sabika ya zagika dunia 35 Fa domi kai kana sabon ta'ala Ka son dai kankana jin gargadina Ka son dunia mayata shi aboki Ka duba tun ga adamu duka shitu Enna edrisu nuhu kaza da hudu ka tuba ka ber shiawa ka fi kowa ka kali don ta'ala maiiyawa yina ganinka sarki maiiyawa ka tsorshi gamu da maiiko ga kowa ka duba annabawa babu kowa fa sun taffi enda maiiko da kowa fa sun taffi enda sarki maiiyawa 34. jJlS kali] "to regard as a small matter," cf. Ar. J3 kail "to be small." 36. \jSj^ kankana] equivalent to \Sj^^ da kanka " thou thyself." 37. ^yir^ mayata] "passing away," so in Ɗ 85. 39. u-^j^' edrisu] i.e. Enoch. tjk£» kaza] Ar. "thus," Hausa hakanan. ^yk hudu] Hud, probably to be identified witli Heber. According to the Koran he was sent as a prophet to the tribe of Ad, an idolatrous tribe of Arabs in ancient times. R. H. 10 74 4° And ye, O women, repent, take the (right) way ; fear the meeting with Him who has power over all. O women, cover over your whole body ; fear lest the fire should be the covering of any of you. The verse (of the Koran which says) " Let them not show (their ornaments)" is sufficient for us, and (the verse which says) " Let them draw (their veils)" is a reason to give to anyone. Where too is Saleh and Lokman ? both of them have gone to the place of the mighty King. Where again is (Abraham) the friend of God ? he too is gone to the place of Him who has power over all. 45 Where are Isaac and Ishmael ? both of them have returned to the realm of the Almighty. Where are Jacob and all his children ? they have gone to the place of Him who has power over all. Where are Moses and Aaron and Lot ? they have gone to the place of the mighty King. Where are Jesus and Alexander, both of them ? They have gone to the place of the mighty King. Where are David and his son Solomon ? they left not the dominion of the world to anyone else, so Thou knowest that all have passed away whither (the world) goeth ; thou knowest that the mighty One chooseth not for any (to remain). Consider the excellency of the prophets; Mohammed our prophet excelleth all. And (thou seest) the dignity of these prophets; may God grant us to accomplish good works. Thou knowest that the mighty One chooseth not (that) anyone (should continue) ; He (is) the exalted and glorious One who has power over all. Where are the Hulhulanu and Nebuchadnezzar ? where is Nimrod, a great man amongst the heathen ? 41. wJU bdubi] spelt U-iJ luluhi A 28, "a veil from the head to the feet." 42. jJL»^j...^jJjuj yabdanu'na...tvalyalri\ should be ^J^-fiu^j- j^J^ yuhdina... walyadrihna, cf. Koran c. 24. 31 "Let them not show their ornaments, let them draw their veils over their bosoms." 43. Saleh according to the Koran was sent as a prophet to the idolatrous tribe of Thamud in Arabia, but was rejected by them. Lokman, a wise man supposed to have been a descendant of Job. He is regarded by some as identical with the Greek Esop. 75 F 40 Fa matau ku tuba ku kania sunna ku tsorshi ^faimi da luaiiko (da) kowa Fa matan ku lulubi du jikinku ku tsorshi fa lulubi 11a wuta ga kowa Fa aiar wa yabdanuna fa ta ishimu da walyalri fa dalili .shi ga kowa Enna kuma salihii lokmaiiu svi duka fa sun caffi cnda sarki maiiyawa Enna kuma shi khalilu allahi shi kua fti ya taffi enda inaiiko da kowa 45 Enna isaku ismalihi su duka fa sun koma ga zati maiiyawa Enna yakubu har yayansa su duka fa sun taffi enda maiiko da kowa Enna musai da haruna da lotu Enna isa da zalkarnini su duka Enna dauda har dansa sulaiman fa sun taffi enda sarki maiiyawa fa sun taffi enda sarki maiiyawa sarota dunia ba su ber ga kowa 50 Ka san duka su taffi duka cnda zatsa ka san jabbaru shi bai zabi kowa Ka duba har fiyayan annabawa muhammadu annabinmu da ya fi kowa Da alhurman wodanan annabawa fa allah bamu kikawan shikawa Ku san jabbaru shi bai zabi kowa ta'ala jalla maiiko da kowa Enna kuma hulhulanusu bakhtnasr enna nimrudu maiyan kafirawa 48. v>*J/*Jl3 zalkarnini] Alexander the Great. 50. Usii zafm] the meaning is soniewliat obscure. We should probably read UI3 zata "will go," and understand \.^^i dunia before it. 52. (>-6>*" ^'urnum] cf. Ar. jijA. Mr in. "dignity." ^J^\Si£s kikawan'] should api)arently be ^J$\Si£' aikatcan (cf. MS.) " works." 54. ^'^^ Jnilhnlannxu] unintelligible ; MS. apparently corrupt. 76 55 Where is the Sheddad, who built the mighty palace ? where is Goliath, a great man amongst the heathen ? Where is Manzur and Iwaja in the world ? they like Pharaoh (were) wicked heathen. Where are Haman and Karun in the world ? they had riches, there to-day they have nothing. Where is Bilkis, the woman who possessed a kingdom ? she was a Mussulman, she came to see the prophets. Where are they themselves to-day in the world ? they had riches, there to-day they have nothing. 60 Where too are Abu Jahl and Harith ? where is Walid, a great man amongst the heathen ? Abu Lahab, Moseilima and Obba they are there in hell, to-day they possess nothing. Thou knowest that in the world we stay but a short time, in the other world we shall continue. Though thou desirest to be king in this world, thou knowest that thou shalt lie down alone in the tomb. Consider the great kings, there to-day in the next world they have nothing. 65 Leave off rejoicing and seeking after this world, thou knowest indeed how easily it draws thee (away). Thou knowest how to obtain (good) by following the way of Mohammed, and by faith and by the completion of good works. Repent, seek provisions for the way that thou mayest prepare to make a journey, for there is no continuance for anyone. Because this journey, without preparation made in this world, is troublesome and toilsome to anyone. 55. Sheddad son of Ad is said to have built a garden in Arabia in imita- tion of Paradise. When it was finished he and his companions set out to see it, but were destroyed by a terrible noise from heaven. j-oij-e maikasr] cf. Ar. jmaI ka-p' "palace" or "castle." Cf. Lat. castrum. ju^ mashid] Ar. lit. "cemented with gypsum," so "strong." 56. ^J^JS Jli^auna] Ar. ^j^j^ fir^ami "Pharaoh" or "a tyrant such as Pharaoh was." 57. ^^UIa hamana'] "Haman." According to the Koran, c. 27. 5, this was the name of Pharaoh's chief minister. ^^jjll karmia] Karun is to be identified with Korah. According to Moham- medan tradition his opposition to Moses was the result of insolence caused by his immense wealth. 58. tr***^ hilkisii] Bilkis is supposed to have been the name of the queen of Sheba. ^3 -ny^] should be jj zo "came." 77 F 55 Eiina sheddadu maikasru almashidi Enna manzur enna iwaju ga di'inia Su hamana su karuna ga dunia Enna bilkisu mashi da ta yi mulki Enna dakaianusu yo nan ga dunia 60 Enna kuma shi abiijahil da harich Abulahbi musailima bar iibanu Ka san dunia kadan muka jinjimawa Kadan ka so ka malika diiniarga Ka dubi sarakuna duka maiamaia enna jaluta maiyan kafirawa su firauna miagun kafirawa da sunka vvodata yo shan ba su kowa da ta nisulumta ta zayi annabawa da sunka wodata yo shan ba su kowa enna su walidu maiyan kafirawa suna shan a lakhira yo ba su kowa a daki a lakhira muka tabettawa ka san kai dai ka kwantawar kushiwa suna shan a lakhira yo ba su kowa 65 Ka ber murna da neman nan ta dunia ka san dai ba wuya ta ka sunbuliwa Ka san samu ga bin sunnar muhammad da aiman da kikawar shikawa Ka tuba ka nemi guzuri don ka shiria yinin taffiar da babu zama ga kowa Zama taffiar da ba guzuri ga dunia azaba shi fa taba shi ga kowa 60. Abujahl, one of Mohammed's chief opponents ; he was killed at the battle of Bedr. *^jl». harich] i.e. Harith VII., prince of the Beni Ghassan. Al Walid, an enemy of Mohammed. He is said to have been killed by the angel Gabriel for his opposition to Mohammed. 61. Abu Lahab, uncle of Mohammed and his bitter opponent. Moseilama, a diminutive form of Moslama, who was a rival prophet of Mohammed and was killed at the battle of Yemama. Obba-ibn-Khalf received a Avound from Mohammed at the battle of Ohod from which he afterwards died. 63. [ij^^y duiiiarya] so line 71. Sokoto use for ^^tjj^i dunia nan. 65. t^;.L;i..> sunhidiiva] "draw out," or it should perhaps be aon btilitva "loves to make trial of," cf. Ar. ^Jj hala "to test." 66. jjbC^s MkaiDar] should apparently be ljliC*c aikawa (cf. MS.) "works." 67. i^j^ yiuiit] for ^|^ na yia. 68. L*3 tdba] Ar. wn*3 ta^ab "fatigue." 78 Thou shalt by no means ever return from this journey ; when thcni hast set thy face (towards the next world) there is no turning round. 70 Make preparation, thou art going towards the grave, my brother ; when thou comest to it there is no returning again. Thou knowest that in this world there is no place in which to sit down or to stay ; thou wilt leave this place then without doubt. The world is a city which is and (after a while) is not, thou knowest this world will soon destroy the fool. If then this world had continued as a city from olden time, thou wouldst meet the messengers (of God) and the prophets. Look back to Adam ; (our) ancestors have all passed away, and Mohammed who excels all. 75 Hasten to arise from sleep, my brother ; fear then the sleep within the tomb. Fear the day of death which is coming ; though thou hast made no preparation, thou wilt certainly (have to) go. Thy parents and thy brothers will surround thee, they will all come to thee, none of them have any power (to help). Medicine is brought and put in water and given to thee, they give it thee to drink in order that thou mayest become better. Thou stretchest thy limbs, thou criest out and groanest ; of all who love thee where is one that can help ? 80 Thine eye closes, thy life departs ; those who love thee can but pray again. Some will utter a prayer, some will lament, thou thyself hast set thy face to a place whence is no looking back. And the dead man's children and wives will lament, the men will say, (Behold) the power of the Almighty. The men will say. Be patient, cease (lamenting), behold the power of the glorious One, there is no continuance for anyone. They give not way to tears, for they are powerless, and the mighty King hath power over them, 85 Where is this greatness of thine and thy lovers ? to-day thou liest in the tomb, 70, ^jj-i barzakhu] Ar. "time between death and resurrection," "tomb," ^3^3 if^oiwuwci] for IjLj^j woiivoiawa, as in line above. 72. ju hada\ according to Abd-el-Kadr we should read bata "destroy." Cf. B 108, note; or hada wawa may be equivalent to "deceives," cf, line 32, 73, The sense is somewhat uncertain ; the argument apparently being " If this world were like a city whose inhabitants changed not, you would meet now all who have ever lived in it." 78, Ua.1 aji1cd\ lit. "it is moistened." v6»»i fa dom] must be intended for ^;^j»i /a don. t^AC afua'\ cf. III. form of Ar, ^Afr '«/« "to restore to health." 79 F Bali taffiar tutiit ba zaka koma kadan ka sa gabba ba woiwoiawa 70 Ka shiria zaka barzakhu dan uwana kadan ka je ka ba konia da woiwuwa Ka san duniarga babu bigri ka zamna gari nan zaka borshi fa babu wawa Tana da kamar gari kowa ba gari ba ka san duniarga maza ta ka bada wawa • Fa en dai da gari shi duniarga Ka duba tun ga adamu awalinsu 75 Ka razana dagga kwana dan uwata ka iski mursalina da annabawa fa sun taffi bar ga ahmada ya fi kowa ka tsorshi fa kunshia ta shikin kushiwa Ka tsorshi fa randa mutua ta ishima da ba ka shiri fa ka taffi babu wawa lyayi yan uwaka su ki wuyka Akawa magani ajika abaka Kana mika kana kara da nishi 80 Ido shim birkishi raia fishima Wodansu suna sallati wonsu kuka Ɗa yarayi da matayi ka kuka su taro agareka du kan ba maiiyawa su baka ka sha fa dom fa ka sami afua masowa duk enna maitainiakawa masowa naka sai kuma sahuawa fa kai ka sa gabba ba woiwoiwa maza na she fa iko maiiyawa Maza na she ku hankuri akan ku daina fa iko jalla babu zama ga kowa Suna karfi halli don ba su iko fa yan ikonsa sarki maiiyawa 85 Enna girmanga naka enna masowa ta yo kai dai ka kuntawa kushiwa 79. 1^«-.« masowa] usually pronounced masoiya, pi. of maso "a lover." 80. ^^ shiyri] a Sokoto use for ^^ shina, cf. line 78. 81. u^3 ^f-^oiisti] a shortened form of ^^j^i^ wodansu "some." 82. Ls^'j^J yarayi] an irregular plural of yaro "child," the usual form being IjL; yara ; so too tnatayi for mala. 84. ,JL». ^ij.d karfi halli] lit. " they have a strong disposition," i.e. " they do not give way to crying." u~J y^' Ot^ /* ;'A"^ ikoiisa] lit. "they are children of His power, the mighty King." 80 Where is the protection on the part of those who praised thee ? to-day they carry thee to the place of burial. Truly it was falsehood they spake concerning thee, they loved thee not ; (even though) they love thee, thou hast no power to-day. A small piece of white cloth is brought and prepared, it is completely sewn and joined together. Some will arise and go thus to the grave, wood is cut for the grave. 90 Water is brought for thee, the washing is completed, thou art washed and cleaned for burial. A shroud is made for thee, thou art wrapped therein, thou art taken out of thy house, thou fool. A line (of men) is formed, the saying of prayer is completed, alas, thou knowest not what is done, thou fool. When they have finished praying they take thee, and carry thee, and thrust thee into the grave. A little piece of wood is brought and is secreted ; some place pots also, or treasures. 95 A little new grass is brought and pressed down ; by the feet of all is thy grave pressed down. Earth is mixed and kneaded up again; dry earth is brought (and placed) above the tomb. They wash their hands thus and their feet, they all salute one another. They scatter in silence, they leave thee in the grave ; thou thyself criest but there is no coming out. Thy goods are divided, rejoicing is made, thy goods are given to thy children, each is given something. 100 Thou art forgotten, no share is put out for thee ; the pain in the tomb is sufficient for thee. The angels Nakir and Munkari come forth to thee, thou art in thy grave alone, no one is with thee. 86. ^ji5 karaiar] "protection of," the final j r being used instead oi ^J n ; or we may read karia "where are the lies spoken by..." jVj^^ l ^ ^ su ni akaika] apparently equivalent to su ni kaika "they carry thee." 88. iCjS ^i dan /ari] lit. " son of white," i.e. small piece of white (cloth). For similar use of dan cf. lines 94, 95. 89. It is customary to place small branches of trees in the grave with the corpse, coffins not being used. 90. 1.« ma^ for maka. l^-aJt allowa] washing before praying, cf. Ar. ^-«3 "an ablution." 91. ia^ kafan. The I must be 81 Enna karaiar fa masuyabonka kulum fa yo su ni akaika wuriii kushiwa Ashe karia su ki maka ba su sonka fa sun so ba ka iko yo da kowa Akawo dan fari kuma za ashiria adumka duk ana kuma gangamawa Wodansu su tashi zasu hakan kushiwa anasaran itashi don kushiwa 90 Akama ma rua agama da allowa awanki ka fa gaslu zaman kushiwa Asa maka dan likafani kuma asunki afishika ga dakin naka vvawa Atsaida safFu assalla shika kaito fa kai ba ka san abinda akai ba wawa Idan sun kari salki kuma su doka su kaika su zonkutsaka shikin kushiwa Akawo dan itashi kuma ajira tukani wonsu ko suka alazawa 95 Akawo dan haki ganyi aduntsi kafafi duk aduntsima kushiwa Akvvaba kasa ana kuma lalabawa ajawo kikasasa akan kushiwa Su wanki hanuansu kaza kafafu suna kuma gaisuar jiuna ga kowa Su washi shiu su berka chikin kushiwa ka kuka dakanka babu wurin fitowa Araraba dukiarka adora murna fa yayaya abasu abaivva kowa 100 Fa anmanta dakai ba afidda naka azaba ta ishika shikin kushiwa Nakiri da munkari su fito sfareka kana kabrinka kai dai babu kowa the Arabic article al, which has become part of the word in Hausa, cf. lafia from Ar. ^afiat. 92. lit. "a line is made to stand up." 94. ijilj) O^ ^^^^ itashi\ lit. "a son of wood," i.e. a little piece of wood ; cf. dan haki in following line. j-JljCJ tnkan%\ pi. of tukunia "a cooking pot." Broken pots are often placed in the grave with the corpse. 95. 15*^ gct'^yi] for i{j»JI j^^ huru-l-Hni] Ar. lit. " antelopes with large eyes." In Arabic poetry women are frequently called antelopes or gazelles. According to Moham- medan tradition each believer will have seventy-two of these Houris as wives, cf. line 228. 105. N)i zilla] Ar. Ji zuU "humiliation." 106. L.«Ci.*i^^ ktishikushia] usually applied to itch on the hands or feet. 83 F Izan dai nmmini ka ka kai jawaba Tuiari duk na aljenna da nima Malaiku suna murna da kai shan 105 Idan kua fasiki ka ka ka ga zilla Siina dirkanka har kushikushia Kulakin karfuna suka zunbiidama Kushiwa ta matsika suna bugunka Kunamai duk su gaia raashizai iioSu chia fa ba ka iko jirkitawa Ka zamna nan fa har ranan kiama Abusa kafo antashi duk atashi Saffu kua har dubu khamsin akanyi Fa rana ta kusa toi akan mutani 115 Fa masuzina fa ranan su ka kumia Munafikai da fasikai ka kumia Anakuka kishirua kaito junwa Malaiku wuta sun kiwoiyi duk Anakuka fa kowa ana ta kai nasa fa nima cr-rabbu ta shika du kushiwa da huru-l-'ini na yavvo kushiwa shikin au-nur fa babu duiu da kiwa nakiri suki wuiyaka shikin kushiwa kana kuka anamanaa gazawa kana nishi ana maitaimakawa ka zamna nan tutur ba jirkitawa da sususi deffi su ka bungulawa ka zamna nan tutur kuma babu kowa yini nan jalla kua shi ka tada kowa fa saa dai ataru wurin tsaia da iko jalla sarki maiiyawa tana kona fli kainua na fashiwa suna doii mugunya na zuba su tarua da su da jania'u al-kafirawa anasoki babu duk man.ia gazawa da ikon jalla sarki maiiyawa fa ba maitainiaka maku babu kowa 109. Ij'^JLa^ hungtdawa\ a Sokoto word, "pour forth," cf. line 190. 111. (^ ylni\ lit. "the time remaining till evening," or "to continue doing anything till evening." Here used in ordinary sense of "a day." 117. 13-0» j}iyiwa\ for Ij^ ynnwa, pronounced yunywa, "hunger." JLwlil anasoki] lit. "it is pierced through." The sense of the remaining words is obscure, lit. " not all hinder help." 84 F 120 If there be a long delay on the day of the resurrection, they will go to the messengers (of God) and the prophets, In order that they may go to the glorious King, the most glorious One who has power over everything. They will say, Adam, thou art our father, do thou seek salvation for us from the Almighty. He will say on that day, I myself have no power, only Noah has such. (If you) go to Noah, he will say, O men, go to the Friend (of God), the faithful one who has (all) power. 125 (If you) go to Abraham, the Friend (of God), he too will say, I have no power to-day to save anyone ; Go to Moses, my brethren ; he will go to the glorious One who has power over all. If you go to him, he will say. Go back to Jesus, he will go to the almighty King. If you go to Jesus, he will say, Go back to Mohammed, our prophet, who excels all. For he is the protector of sinners, Mohammed, the believer in God, who excels all. 130 They will go to him and say to him, Mohammed, who excellest all, seek for us salvation. He will say, (Behold my) relations, glorious King, O Thou who promisest that which is true, Thou art almighty. He will speak, he will prostrate himself in the presence of the King; he will say. These are my people, O almighty One. It will be said to him. Raise thyself up, O Mohammed, there is no prostra- tion to-day for thee, who excellest all. And that which thou desirest we give thee, O Mohammed, we choose thee, who excellest all. 135 He will say, I desire salvation, O God, most glorious and almighty. God will say. Let it be granted to thee; verily we desire judgment for all, by the power of the glorious King the almighty One. 120. ^^ saii/i] lit. "a temporary booth or covering for the night," used here for "a delay." 121. j«i««jt aisuzo] apparently intended for ,^j3t azosu "let them go" or "they will go." 124. ,>j^t amini] Ar. "faithful." 125. ^^5-~w shi si] apparently intended for ^J^ shi che "he says." j-rf sai-] ior jh ov j^ tsira "saves." 129. M^ shafi'-u] Ar. "mediator" or "protector." ,j-wjjc« muznihina] Ar. "sinners," of. zanha "crime," E 25. 85 F 1 20 Ida(n) fa saiyi kiama tsawita azo da ga rnursalina da amabawa Fa domin aisuzo sun ga jalla sarki fa jalla jallan raaiiko da kowa Su she 3'a adamu kai ni ubainu ka nimo a gajinmu ga inaiiyawa Shi she yo ba ni iko ko ga kaiiia fa saiko niihu ko fa shina iyawa Azo fa ga nuhu shi che miitane ku zo ga khalilu amini maiiyawa 125 Azo ga khalilu ibrahima shi kua shi si yo ba ni iko sar da kowa Ku zo ku ga musai ya ku yan uwana shi zo shi ga jalla maiiko da kowa Idan anzo gareshi ya she ku koma ga isai shi je ga sarki maiiyawa Idan anzo ga isai ya she ku koma ga ahmadu annabinmu da ya fi kowa Zama shini shafi'u al-muznibina aminu allahi ahmada ya fi kowa 130 Azo gareshi ashe masa ya muhammad bido shetonmu kai ni ka fi kowa Shina she umati 3^a jalla sarki mawa'adu ka hakk kai ni maiiyawa Shi fadi shina sujuda inda zati shina she umati ya maiiyawa Ashe masa tasa kanka fa ya muhammad fa babu sujuda yo kai ka fi kowa Fa mi ka ka so mu baka fa ya muhammad fa mun zabika kai ni ka fi kowa 135 Shi je jeto na ki so ya-llahuma fa jalla jallana maiiko da kowa Ashe anbaka ai mu so du hisabli da ikon jalla sarki maiiyawa 131. jkCyc mawa^adti] "one who promises," cf. Ar. js-^ tva'ad "to promise." 132. 3^a»^rf snjvda\ Ar. "to make a prostration," usually spelt aajada, cf. D 34. In Arabic sujud would be the verbal noun, and sajada the perfect. jJli zati] in F 45 zati is equivalent to "realm," here apparently it means "king." 135. ^i^ LS kadar "destiny," "will of God." 138. The quotation is from Surah Ixxxix. 23, "Thy Lord shall come and the angels, rank by rank." 140. «2ij| aiku] "deeds," plural of aiki. Li previous line Uut aiuka occurs as its plural. 141. Or we should perhaps translate "they will hold their list in the left hand," and in the previous line "the Mussulmans will hold theii^s in the right hand." 143. Lit. "there shall be going up, there shall be ascending by the power..." 87 F Fa kudira ta gabato talikai duk Zama fa waja'a rabbuka shi hakika Akari ko hisabi har aiuka 140 Ajefo har takardun aikii namu Mimafikai da fasikai ka kuka Su dora kira chabura ya chabura Fa ankafa kua sirati chikin jahima Da kaifi kua da samtsi duk za soka jahannama ta gabato babu wawa fa aia nan dalili shi ga kowa awimsu nan akai da mizani ga kowa musulmi nasu dama su ki rikawa takardu nasa hauni su ki rikawa azaba ta ishesu fa babu wawa atashi ahau da ikon maiiyawa karamta taswa gashi babu wawa 145 Dubu kua har alif shekara kutumshi hawa nasa har sawo nasa babu wawa Sirati mun ji tozo ni bokkoi ni Ga tozo ni nafari ko akaji tauhida Nabiu lullo fa salla ka ji nauku Ga tozo fa nabiar ka ji zaka 150 Na shidda fa bin iyayi ka ji wawa fa su duka tanbaia banbam ga kowa akan kuma tanbaiarka fa babu wawa nafutsu fa ka ji azumi babu wawa akan kuma tanbaiarka fa babu wawa akan kuma tanbaiarka ftx babu wawa Da amru da kiota kuma da hanna da akan kuma tambaia na bokkoi ga munkar kowa Kadan ka zo da su duk ran kiama giddan aljenna shan ka ka tabettawa 144. ^—3 taswd] a lengthened form of ^3 tai or j_^ tas "its." 145. Lit. "a thousand even to a thousand years is its likeness." 147. juft.^ tauhlda\ cf. A 48, note. 148. 1^-tfJ /h//o] apparently another form of alwalja "purification," the / or al being the Arabic article, and the original root being Ar. 3^93. 151. Lit. "and of the commanding of good and again of the preventing of evil." jSJ>A...j^\ amru...munkcm'\ Ar. "command... a thing which is disgraceful," 88 If thou reachest not and completest not indeed all of them thus; thou knowest that thou wilt roll into the fire. Some will pass the bridge like a wind, some like lightning, without doubt. 155 Some will go over running, some going slowly, some crawling. They shall enter hell (Jahannam) and shall be burned ; as for all of them, there shall be chains of fire for each. All the believers shall pass over; all the profligates shall fail to pass over. The verse (of the Koran) "They shall be driven who...," in the chapter Zumara, is a reason (to give) to anyone. It shall be said to them. No messengers (of God) shall come to you ; they shall say, Alas ! they shall understand that there is no contending for anyone. 160 It will be said to them. Fall into the fire and remain there constantly, there is no death any more at all for anyone. (The verse which says) " Enter " is sufficient for thee, if there be anyone who asks a reason. They will bite their fingers (in their) remorse, they will say, Alas for us ; to-day they have nothing. And the verse which says "And on the day when the evil-doer shall bite," is sufficient for thee, if there be anyone who asks a reason. They shall be brought to Laza, to Sakar and Hutama, they shall enter Sair without doubt. 165 They shall be brought to Jahim, Hawiya and Falaka, they shall meet with pain, they shall roll (in the fire). And when they reach Hawiya, a division shall take place there ; they shall be brought to different places in Avhich to remain. Those who are proud shall be brought to their place ; in Bulisa, I under- stand, shall they remain. And the whisperers of evil shall be brought to an evil-smelling place ; in Jifi, I understand, shall they remain. 154. ^j)o^ shutsirwa] "to pass away," a more common form is \^>^ shudi. 158. The quotation is from Surah xxxix. 71 and 73, "They who have disbelieved will be driven into hell in bands,... and those who have feared their - Lord shall be driven into paradise in bands." j^j zumra] should be Ij-oj zumara. " Bands " is used as the title of the Surah. 159. j-ai»w...i,.2»l ashc.su je\ for ^JL»...j^l ache...suche, Uule maaika] the prefix ma or mai is uniformly used in Hausa to denote the noun agent, but in this one case the meaning is passive, i.e. "one sent," not " sender." 161. The quotation is from Surah xxxix. 72, "It shall be said, Enter the gates of hell, abiding therein for ever." 89 F Kadan ba ka zo da tsan fix kari su haka ka san kai dai wuta ka ka gangarawa Sirati wonsu kan shutsirwa iska wodansu ya wolkia kunia babu wawa 155 Wodansu kamar giidu wosu sanu sanu wodansu da jan jiki su ka ketariwa Jahannama zasu tiisga kuma akona fa su duka sasavi na wuta ga kowa Jama'ar muminai su ka ketariwa jama'ar fasikai ba ketariwa Fa aiar shanta wasika ellazina ga suratu zumra dalili shi ga kowa Ashe fa da su maaika ba su isuku su je wai sun ji babu musuwa ga kowa 160 Ashe fti da su ku fada wuta ku duma tutur kuma babu mutua du ga kowa Fa aiar shana adkhulu ta ishika dalili ko akan maitanbaiawa Suna kuma jiza yasosi na dama suna she laitana yo ba su kowa Wa yoma ya'allu at-tsalimu ta ishika dalili ko akan maitanbaiawa Akaisu ga latsa har sakara da hutama su tusga har sa'ira babu wawa 165 Akaisu jahima hawia har ga felaku su iski azaba shan su ka gangarawa Fa tunda ga hawiya shan akarabasu akaisu gari gari kuma tabettawa Akai kuma masugirman kai garinsu ga bulisa na ji shan su ka tabettawa Fa masurada akaisu gari na mushi ga jifia na ji shan su ka tabettawa 162. Jua. Jisa] for JlJ chiza or chizo "bite." luiJ laitana] Ar. "would that we had...!" 1G3. The quotation is from Surah xxv. 29, "And on the day when the evil-doer shall bite his hands saying, O, would that I had chosen to follow with the apostle." 164. According to Mohammedan tradition the seven divisions in hell will be assigned as follows: the first, Jahannam, to wicked Mohanunedans ; the second, Laza, to the Jews; the third, al-Hutama, to the Christians; the fourtli, as-Sa'ir, to the Sabians; the fifth, Sakar, to the Magians ; the sixth, al-Jahim, to idolaters; the seventh, the worst of all, al-Hawiya, to hypocrites. Falaka, Ime ^ 165, is apparently another name for Hawiya ; it is perhaps connected with Ar. JUi /alak " a mountain-cleft." 166. I At. "they shall be brought, a place, a place, remaining." 12 H. H. 90 F And those who stole the tithes shall be brought to their place in Tukuwia, there, I understand, shall they remain. 170 A hot iron shall be ever (prepared) for them, and (they shall have) pain ; it shall be said to them that they all have no helper. And the verse which says "Those who hoard up treasures," is sufficient and a true reason. And it says again, " Let them not thus think," this verse is a reason (to give) to anyone. And all liars shall be taken to their place, in Mansia, I understand, shall they continue. Those who refused to wash shall be carried to their place in Zamhari, where cold shall destroy them. 175 It will break their bones, it will cut all their limbs, it will cut all the veins of the heathen. They shall cry aloud, an angel shall afflict them, and (they shall have) fire and great cold, without doubt. (Such an one) will say, O angel, they will pray for death, (that) they (may) obtain deliverance from the fire and may obtain respite. The verse which says " And they cried out," is sufficient for you, if there be anyone who asks a reason. And the verse which says " continue " and " abide " is a reason, in the fire shall they remain. 180 And the profligates shall be taken to (their) evil place, in the back part of the fire shall they continue. They shall be brought to Yalamlama, they shall see pain, and to Habhaba, where they shall continue. They shall be brought to Waila, it is a bank of fire, in Wadilgayi shall they continue. They shall go to Lakabira, there shall they fall, scorpions shall meet them there. And there will be dogs to bark in the fire, they will bark and tear and cry. 171. For quotation here referred to cf. line 19, note. 172. The quotation is from Surah iii. 172, "Let not those who have dis- believed think that the delay which we have granted them is a gain to them- selves." 174. Ijl...^^.^ mai/asaiva] lit. "splitting open." 176. j^j zamhari] according to the commentators on Surah xxxix. 72 the only alleviation which will be granted to those in hell will be that they will be taken out of the fire to drink boiling water and to suffer zamhari, i.e. extreme cold. 178. The quotation is from Surah xxxviii. 2, "How many generations have we destroyed before them, then they cried out and it was no time of escape." 91 F Akai kuina luasuchin zaka garinsu 170 Ana masu lalas har abbada azaba Fa aiar wallazina yaknizuna Wa aila kuina kaza la yahsibanna Akai kuma masukaria da garinsu Akai kuma masuki lullo garinsu ga tukuwia na ji shan kuma tabettawa ashc masu ba su duk maitaimakawa fa ta issa kua dalili babu wawa fa aiar nan dalili shi ga kowa fa mansia na ji su ka tabettawa ga zam^iari enda sanyi maifasawa 175 Shi karya kasshi shi yenki duk gabobi shi yenki duk jiwoji kafirawa Su dora kira fa malika ya batansu Shi je ya malika su roki mutua Fa aiar shan fn nada ta ishiku Fa aiar makithina da labithina 180 Fa masuzina akaisu garin mugunya Akaisu yalamlamu su gano azaba fa kuma wuta da zamhari babu wawa su sami fita wutar ga su samu afua dalili ko akan maitanbaiawa dalili nan wuta su ka tabettawa ga ta dabarun wuta su ka tabettawa fa har habhabu shan su ka tabettawa Akaisu ga wailu wuta zazan wuta je ga wadilgayi shan su ka tabettawa Su tusga lakabira shan su fada Da karnuka chikin wuta masuhafshi kunamai mai ashan fa su ki ishiwa suna hafshi suna yaga da tsawa 179. The quotation in which mdkithtna occurs is from Surah xviii. 2, "They shall have a fair reward, wherein they shall continue for ever." The second quotation, in which Idhithma occurs, is from Surah Ixxviii. 23, "Hell shall be the home of transgressors to abide therein for ever." 180. Cy^"**^ ^" i^^ dabarun] cf. MS., which is very indistinct; dabamu is probably the A.Y. jj^ dabr "back of." 182. ^Ijlj zamn] explained by Abd-el-Kadr as equivalent to raji "a bank" or "edge." 183, In the latter half of the line the second mai should be omitted. IS-t. ULj yaga] "tear," usually appli(>d to the tearing of paper or cloth. 92 F 1^5 The fire too, behold it rages and burns, it breaks the limbs of the heathen. Fetters and leg-irons of fire shall be placed on them ; the fire shall surround them, and (burn them with a) roar. They (the angels) shall beat all the heathen, they will cry out, help shall be refused. The angels will lift up bellows, they will increase the fire, (the men) will cry out. They will be brought up upon a rock to drink hot water; their bowels will be poured out. 190 Serpents also shall be gathered together to them, and will fight Avith them and pour out their poison. They shall be burnt and shall be brought to Sa'uda; it is the rock of torment for the heathen. And the heathen shall be dragged prostrate to the edge ; it will destroy the heathen. It (stretches) for a thousand years, there are no limits to it ; (such is) the height of the rock Sa'uda, in very truth. They will return in confusion and will mount up ; and from thence again will the heathen cry out. 195 Alas, thence they shall roll down beneath it ; in the hot fire shall they roll. They shall be brought to Laria and to trees of fire, and putrid matter shall be the food of the heathen. And the verse which says " He shall be given to drink putrid water," is a reason to give if there be anyone who asks. The fire shall consume them till it eats up their liver ; their lungs also and bowels shall be poured out. Fire too shall come out of their eyes and mouth and nostrils ; out of all of them shall fire come abundantly. 200 They shall be brought (and made) to drink poison and blood and defiled water and water from within the body ; this shall be the drink of the heathen. 187. j^j^ tsirkay'] should be ^j^ dirka, cf. line 106. 189. 0-*W« maiamimi] according to Abd-el-Kadr is the name of a rock in hell. 190. The M8., which is somewhat indistinct, should read ji /«?•] is a Sokoto usage for ^ fada "tight." 191. \:j^\ ahona^ "burnt," or we may read 1;>S»I akora "driven away," cf. MS. i^jto sa'ud(t\ Ar. "high," applied to the rock Maiaminu, line 189, note. 192. )^a...;£»l 15^ sluki akanjaii] h'om jan chiki "to crawl." 93 F 185 Wuta kiui gata ta yi fushi da kona tana karya gabobin kafirawa Asa masu sasari na wuta da malwa wuta ta kiwuyi«u da tsawutawa Suna tsirkar jama'a alkafirawa suna kuka anamanaa gazawa Malaiku su tsaida zugazuganta su fura wuta suna kunia tsavvutawa Akaisu su hawa maiaminu don su shawo man zafi fa hanji na zubuwa 190 Machizai kua su yiwo gaia garinsu Akonasu akaisu hau sa'uda Fa rubda shiki akanjan kafirawa su fiir masu su dcffi su ka bunguhiwa fa dutsi ni ga azaba alkafirawa ga kaifi nan shina deffa kafirawa Dubu kua shekarya ba su kan iyaka tsawon dutsin sa'uda babu wawa Su komo marbika du zasu taka fa kuma dagashan atsawuta kafirawa 195 Fa kaito su gangara shan karkashisa shikin zafi wuta su ka gangarawa Akaisu gari lari'u kaza da zakumu da gislln abinshin kafirawa Wa yuthki aiar min ma sadidin Wuta ta chisu har ta shini hanta Wuta kowa na fita ga ido ga baki 200 Akaisu su sha deffi da jini da boli dalili kua akan maitanbaiawa kaza fufu da hanji na zubuwa da hanshi duk wuta na firfitowa ruan hanji abinshan kafirawa 194. I5uj^ marbika] possibly from Ar. ^j rahak "to be confused." 195. i^jmA^ljA karkashisa] for j_,««iJJL5 kalkashisa "underneath it." 19G. ji^^J -akinmt] is probably a mistake iov ^^sj zakkum; az-zakknni is tlic name of a tree in hell, cf. Koran, Surah xxxvii. GO. ^j_,JL«i gislln] Ar. "putrid matter flowing from the lost." 197. The quotation is from Surah xiv. 19; for ^^^ii; //idhki we should read ft„ ,_. ynska "he shall be given to drink," "He shall be given to drink (jf w;itci- wliich consists of the liquids exuding from wounds." 199. S^^jS Jlrfilon-a] a strengthened form oi /ifoira "to come out." 94 F And the brokers who have made unjust profits shall have garments of fire put upon them, without doubt. They shall have trousers of fire and turbans of fire ; fire shall devour them, there shall they continue. And those who have made unjust profits shall there be made manifest ; they shall come with it (i.e. their profit) by the power of the Almighty. The verse "And he that defrauds," is a reason, if there be anyone who asks for a reason. 205 And those who regard stealing as lawful are heathen ; in the fire, as we under- stand, shall they continue. And the children of the fire, all of them shall continue in pain ; there will be no coming out, they shall remain for ever there. The fire, I understand, shall change them so that they shall be burnt all over, they all shall become like charcoal, without doubt. The Glorious One shall renew the fire, (and they shall be as a) new creation ; the fire shall destroy all the heathen. And the verse "As often as they are roasted," is indeed the reason, if there be anyone who asks. 210 They shall begin to cry out to the angels, they shall repent, (and say). Bring us again to the earth, we will follow the way of the Almighty. It will be said to them, Remain in the pain ; as for you, indeed, do ye hear, (God) sent the prophets (to you). And you (said). Who hath seen this, the next world, and hath returned ? this was the saying of you heathen. And you said. There will be no resurrection nor pain ; lament for yourselves, ye heathen. All the believers passing over the bridge shall come to the water of heaven, without doubt. 215 They shall congratulate each other on having crossed the bridge without fear on the part of any. There shall be put on them beautiful garments of wool, and beautiful chains shall they hang (upon themselves). 201. ■J'^i dalldlai] Ar. "brokers"; they act as intermediaries in the market and receive from the seller 5 p.c. of the price arranged. [jj^\,^ masuriba^ " those who make unlawful profits." KjiwUd mas2ikui-a] ''those who keep back part of tlie money for the thing sold.' 204. The quotation is from Surah iii. 155, "It is not for any prophet to defraud, and whosoever defrauds shall produce liis frauds on the day of the resurrection." 205. JJla>.wU masuJudal] "those who regard as lawful," cf. Ar. J^IL*. halcU "lawful." 95 F Fa flalhilai fa niasuriba da kura Da wandunan wuta fa kaza rawuna Fa niasuriba ashan akabayennasu Fa aiar shan wanian yaglul dalili 205 Fa masuhalal ta gululu kafirai ni Fa yan wuta duk su duma shikin azaba Jahlmi na ji ta maishisu kurmiis Fa jalla shi maida wuta sabon halita Fa aiar kullama nadijat hakika 210 Su dora kira fa malaiki su fa tuba Ashe masu kun ku duma shikin azaba Fa ku ku she wa gano shi a lakhira nan Fa ku ku she babu tashi ba azaba Jama'a al-muminai duka kan sirati 215 Suna barka da jiuna tsitariwa Asa masu riguna na ado da muhifi asa masu riguna wuta babu wawa wuta na shinsu nan su ka tabettawa su zo su (]a shi da iko inaiiyawa dalili kua akan maitanbaiawa chikin wuta niun ji shan su ka tabettawa fa babu fita ashan su ka tabettawa su juya kamar g()i duk babu wawa wuta na karya jama'u alkafirawa dalili kua akan maitanbaiawa akaimu ga dunia mu bi maiiyawa fa ai ku kun ji aiki annabawa da ya komo fadar ku fa kafirawa ku kuka da kanku ya alkafirawa su kan tusga ta kauchara babu wawa sirati babu shakka ko ga kowa da siliyoyi ado su ka ratayawa 209. The quotation is from Surah iv. 59, "Behold those who have disbelieved in our signs, we will burn them with fire; as often as their skins are roasted we will give tlieni new skins." 215. 1%J harka] usually "to thank" or "to l)le.ss," cf. 30, E 38, here means "to congratulate." l^jJiJa tdtarirvrt] should apparently be ^^y^ kitariwa, cf. MS., or better l^>:5 kitariwa " crossing." 96 F They shall put on garments of silk, they shall rejoice with all the prophets. And the verse "And he will reward them." is sufficient for you, if there be anyone who asks a reason. They shall mount thus on camels and horses; there shall be golden saddles for everyone. 220 And the verse " We shall gather together," is sufficient for you, if there be anyone who asks a reason. Mohammed, the messenger of God, has gone before them into heaven, the place of continuance. And heaven shall be opened, (a place) of pleasure, they, together with Ridwanu, rejoice all of them. They will say, Enter and remain where pleasure is, the abode of paradise, the place of continuance. The verse "Therefore enter it," is sufficient for you, if there be anyone who asks a reason. • 225 (Enter) into the rooms of gold and of silver ; they shall put on also arm- lets, and that without doubt. The verse "And they shall be made to wear armlets," is sufficient for you, if there be anyone who asks. So too, there shall be rooms of ruby, of pearl, and of emerald, dost thou hear ? in the place of continuance. They shall marry Houris who grow not old ; women shall be an object of regard to all. And their faces shall be brighter than fire, there shall be seventy thousand women for each. 230 They shall drink wine and syrup made with honey, and soup ; there shall be cooked food for all. And Mohammed shall say, All ye believers, come, that ye may be brought into the dwelling-place of the Almighty. 218. The quotation is from Surah Ixxvi. 12, "He will reward thein with paradise and silken robes." For ^^o^J^^ of text we should read^^lj^j. 219. ^\j^ suradi] plural of yj^ surdi "saddle," the more usual form is \^^if^ surduna. 220. Tlie quotation is fi'om Surah xix. 88, "On the day when we gather together the pious to enter the presence of the Compassionate One." 222. j»^3*Jl an'b^lts^] for ^i^\ anhudi "opened." ^l^-oj rUlwami] Ar. "the name of the angel who stands at the door of heaven." 97 F Su sa kuma rigunansu na alharini suna inurna da jama'u annabawa Fa aiar wajazahuiii ta ishiku dalili ko akan raaitanbaiawa Su hau kuma rakuma haka kua dawaki suradi kua na zinaria ga kowa 220 Fa aiar shan wa nahshuru ta ishiku dalili ko akan maitanbaiawa Muhammadu er-rasulu shina gabbansu zua aljenna dakin tabettawa Fa anbutsi fa aljenna ta nima su ridwanu suna murna da kowa Su she ku shigga ku tabetta enda nima giddan aljennat dakin tabettawa Fa aiar fadkhuluha ta ishiku dalili ko akan maitanbaiawa 225 Ga dakin kua na zinaria azurfa su sa kuma kundeggi kuma babu wawa "Wa hullu ai asawira ta ishiku dalili ko akan maitanbaiawa Kaza kuma dakunan yakutu murjan zumurrud ka ji dakin tabettawa Su amri fa huru'aini da babu tsofa fa matayi abin baki ga kowa Fa fuskokinsu sun fi wuta da haski dubu sabain matayi ga kowa 230 Su sha gia du da madya ga zuma nan ruan nama abin soiya ga kowa Muhammadu kuma shi je jama'a al- ku zo en kaiku fa dar maiiyawa musulmi 223. ^*-- su she] "they will say," the true reading is ^jLj ya she "he will say." 224. The quotation is from Surah xxxix. 73, "And the guardian thereof shall say to them, Peace be upon you, ye are well pleasing, therefore enter it to abide for ever." 226. The quotation is from Surah Ixxvi. 21, "They shall be made to wear armlets of silver." ^_^l ai indeed does not form part of the quotation. 227. O^Sb yakut] Ar. " ruby, sapphire," or any precious stone. ^j^j ziimurrtid] Ar. "emerald." 228. ^ij ^\ abin haU] lit. "a thing regarded," cf. Ar. ^ hnhd "to regard" or "protect." 231. ji dar'] for Ar. j1> ddr "dwelling-place," so line 237. R. H. 1^ 98 There shall bo placed on them garments with the beauty of heaven, (each) different ; there shall be joy and gladness for all. Chains shall be bound on their right and left (hands), and silken sword-belts shall be bound on each. They shall mount and gallop, clapping their hands together; they shall assemble to the house of the messenger (of God), who excels all. 235 The gate of our prophet, the son of Amina, shall be thronged, there shall be rejoicing with all the prophets. Angels and messengers (shall be there) ; the gate of Mohammed, who excels all, shall be thronged. After waiting for his coming out, they rise up and mount and go to the dwelling-place of the Almighty. Mohammed, son of Amina, who excels all, prepares his garments, (which are an) object of adornment. He mounts again upon his (horse) Buraka; they follow him, they go as an escort in front, in very truth. 240 They come to the place of Hasan ; they praise Mohammed, who excels all. There shall be a blowing of the heavenly flute, they shall go to the dwelling- place of the Almighty. Abubekr shall be at the right hand of Mohammed, Omaru and Othman shall rejoice with everyone. So too Ali, Telha, Zobeir, Saad and Said shall be on his right hand, without doubt. So too the son of Awf and Amiru shall be there, and all the friends of Mohammed, and all the prophets. 245 And they all shall surround the son of Amina, they shall rejoice and go to (the place of) the Almighty. They shall appear in the realm of the glorious King, our desire will obtain fulfilment. Heaven and pleasure shall be forgotten, the sight of God surpasses them entirely. 232. Iaw shiga\ lit. a triangular piece of cloth inserted at the bottom of a robe, so as to make the bottom broader than the top, here apparently used for garments generally. 233. I ^ J^>.»ft. hamilu] Ar. «11;;.»^. hamilat "a sword belt," usually made of silk. 239. ^^\j-> buraka] for ^^\jj hurdk, the name of the horse on which Mohammed ascended to heaven. 240. jjl-xft. hasa7iu\ according to Abd-el-Kadr this means "the place of Hasan." He was the son of Ali and noted for his great patience. The more correct form would be ^^[>M.atoJI al-hasanu. 241. C-v^l algaito] a wind instrument somewhat similar to a bag-pipe. 99 ^ Adora shiga adon aljenna bamban anafaraa anamurna da kowa Adamri siliyu kuma dama hauni haniilu duk ana kuma ratayawa Adora suka da ban hanu da jiuna ataru giddan rasulu da ya fi kowa ^35 Fa anshika kofayan annabinmu dan anamurna da jama'u annabawa amina Malaiku kaza fa da mursalina Ana fa jiran fitowa nasa atashi Shiga sirin shiga kayan adonsa fa anshika kofara ahmadu ya fi kowa ahau kuma zatsa fa dar maiiyawa muhammad tsan aminatu ya ti kuwa ►Shi hau kuma kan buraka tas abishi su sa'danu suna gabba babu wawa 240 Su hasanu suna kuma yin kirari Ana kuma busa algaiton sarwata Abubekri shina damshi muhammad Kaza ai aliyu telhata har zubairu Kaza tsan oufu amiru ga shi nana 245 Fa duk ankiwoyi kowa dan amina Abayenna enda zatin jalla sarki Amanta kua da aljenna da nima muhammadu er-rasuhi da ya fi kowa amika zua ga fa dar maiiyawa oniaru othman suna murua da kowa da sa'du sa'idu dama fa babu wawa sahabani duk da jama'u annabawa anamurna fa zatsa ga maiiyawa dada guri namu nan shi ka kua shikawa gani aUahu ba shi abin gamawa U^j-; mrwata] probably intended for 13^.«-- saimvata " heavens," Ar. OI^.»-j samatvat. 242. j-o* oinartt] Omar, a supporter of Mohainmed, afterwards Khalif. Mohammed's six principal adherents during the first three years were Ali sou of Abu Taleb, Abu Eekr son of Abi Kohafa, Otlnnan son of Alfan, Abdelralnnan son of Awf (cf. text), Saad son of Abi Wakkas, Zobeir son of Awwara, and Telha son of Obeidallah. 246. 1^3 dada'] a Sokoto usage for ^^ kuma "again." Perhaps this is the sense in which it is used in C 21. 247. tjWc O^t ahin gammca'] lit. "a thing to come up to or to equal." 100 F And the verse "Their faces..." is sufficient for you, if there be anyone who asks a reason. They shall return again to heaven and remain thus for ever; there shall be no death for any. 250 O God, place us amongst the people of Mohammed, our prophet, who excels all. That I may go forth from Sokoto is my desire, to Medina, where is Mohammed, who excels all. In the house of the son of Bazo would I stay ; and indeed I fear my parents in very truth. And it is because I fear my parents that I do not go to the city of Mohammed, who excels all. And I myself, do ye hear, make this song of instruction ; my own life is indeed my friend. 255 Ye men of Kano, I make this song of instruction in the twelve hundred and sixtieth year of the Hegira. I have finished this song and render thanks to God, and greetings be with Mohammed, who excels all. With the praise of God (is this song) completed, and good success and praise be to God, the Lord of the worlds. 248. ^o^^*^3 wwjM/M6»i] this form does not occur in the Koran. "We should perhaps read «3a.j ivujuhun "faces"; the quotation would then be from Surah Ixxv. 22, "On that day shall faces beam with light outlooking towards their Lord." 250. jifrLoA. jama^ar^ for ^fo^ jama^u, cf. line 244. 25 L i.e. the tomb of Mohammed, which is at Medina. 252. Bazo was a famous Mallam who lived in Kano. 253. The argument apparently is that respect for his parents, and his un- willingness to desert them, is the reason for liis failure to go on the pilgrimage. 101 F Fa aiar shan wujuhum ta ishiku Akomo kuma ga aljenna adunia (laJili ko akaii inaitanbaiawa tutur haka babu iiiutua kua ga kowa 250 Fa ya aUahu ka samu chikin jama'ar muhanunadu auiiabiinim da ya ti kowa Da na fita sokoto kua ni nutfina madinatu enda ahniada ya fi kowa Giddan kua dan bazo anasoka ni kua da kua soron iyayi babu wawa Fa ba domin ina tsoron iyayi fa da na je ga ahniada ya fi kowa Fa raina kun ji na yiwa wonga waatsi abokina fa raina babu wawa 255 Kanawa ia na yi waka nana waatsi nurayishu ramzu hijra babu wawa Fa na gama waka na godia allah sakitu ya duma ga ahniada ya fi kowa Tammat bihamd allahi wa husn 'auniljii wa-1-hamd li-Hahi rabb al-'alaniina 254. The meaning of the latter half of this line is uncertain, perhaps it should be "I indeed, myself, O my friend." 255. tAjj-' rmrayishii] the consonants of this word make up the number 1260: j = 50, J = 200, J = 10, tH = 1000. The 1260tli year of the Hegira would be A.D. 1843. This would represent the date of its reduction to wi-iting by Abdallah, cf. introduction to F. Lej mmzu'] an Arabic word (ramaz) sometimes used to denote unity. HISTOEY OF ZABIA. (J I In the name of God, the Compassionate, the Merciful, and of Him do Ave ask help. The book of the history of the kings of Zaria from Mallam Musa, a Beriberi, until the time of Othman, we are about to give you. The history (we give) by the help of God. Mallam Musa, then, obtained the kingdom of Zaria; he came and made war against the people of Zaria, he drove them away, they set forth, they went, they came to Mangi, they remained (there). He prepared to start, he followed them as far as Mangi, and when they heard of his movements, they rose up, they went to the land of Guri ; they made a city there, it was called Habuja, they settled down in it ; G 2 after this he rose up || he went to the south to a certain land called the land of Umiiaisha, he fought with its people ; he destroyed them, he burnt the town, he came to the town of Zozo with thirteen hundred slaves ; he came with (many) horses, he rose up, he went to war with a certain country called Kugama ; (the people of that country) caused him loss ; there was slain Kakumi a certain warrior whom he loved, he lamented, he rose up and returned to Zaria, he made preparations, he went to their town, he conquered them, he returned and remained in Zaria, he made war eight times, he remained at home nine years, he died in Zaria. After the death of Mallam Musa, the Beriberi, Yamusa a native of Mali obtained the kingdom of Zaria; he made war once, he did not obtain the victory, he lived three years in the kingdom of Zaria, he died. After Yamusa, Abdalkarimi obtained the The following history of Zaria is an extract from a much longer history written in Arabic. It was translated into Hausa at my request by a Mallam in Zaria. The history covers the period from the deposition of the Hausa kings and the establishment of the Fulahs in their place down to the present time. From the time of Musa, the first of the Fulah dynasty, twelve kings in all have reigned in Zaria. The state of Zaria includes all the country lying to the south of the town as far as the river Binue. At the time of the Fulah usurpation of the kingdom a large number of the pagan Hausas retreated towards the mountainous districts south of the town, where they succeeded in maintaining their independence. The town of Zaria contains a population of about thirty thousand and is itself tributary to Sokoto. G 1. jj-JtJUJ nasta^inu] "we ask for help," X. form of Ar. ^J^ 'an. HISTOEY OF ZARIA. Gr I Bismi allahi errahmdni errahimi wa bihi nasta'inu Litflfi na labari sarakuna zariar tlagga nialamn musai babarbari har ya zua zamani othmanu shi zamu baku labari da iko allah amma makxni musai ya chi sarota zaria da ya zo ya yi yaki da nmtanen zaria ya koresu suka fita snka taffi suka je mangi suka zamna ya saki tashi ya bisu har mangi da ka ji mutsinshi suka tashi suka taffi kasa guri su kan gari anache mashi habuja G 2 suka zamna chiki baya wonan ya tashi | ya taffi kudu ga vvani kasa anakiran kasa umiiaisha ya yi fiitsa da su ya halakasu ya kona gari ya zo gari na zozo da bayi dubu da tsari uku ya zo da dawaki ya saki tashi ya taffi yaki wani kasa sunanshi kugama su kai mashi berna anan akakasshi kakumi wani maiyaki da ya ki sonshi ya yi kuka ya tashi ya komo zaria ya saki shiri ya taffi garisu ya chisu ya komo ya zamna chikin zaria ya yaki tokkos ya zamna abin- shi shekara shi tara ya mutu chikin zaria bayan mutua malam musa babarbari yamusa bamali ya chi sarota zaria ya yi yaki so tsaia bai yi nasara ba ya shekara uku chiki sarota zaria ya mutu baya yamusa abd-al-karimi ya chi ^^jjj^j babarbari] usually pronounced Beriberi, a name applied to the inhabitants of Bornu. The Fulahs who conquered Zaria had long been resident in Bornu near Lake Chad, and are distinct from the Fulahs of Sokoto. yjijjo^ mutsinshi] "his movement." In the province of Zaria ^ shi is frequently used as a suffix instead of ^ sa "his." G 2. Ij3i ?o~o] another name for Zaria, it is also sometimes called Zegzeg. tJiJj\ abi7ishi] lit. " his affair," here equivalent to " by him.self." «iUjl abirika is used similarly. ^A»oJ bamali] " native of Mali." Mali is the name of a town near Tloriii in the Yoruba country. 104 G 3 kingdom of Zaria, ]| he (continued) nine years, he rose up, he went to Chori, he made war with the people, he conquered them, he prepared to start, he went to war with Jaba, he conquered its people ; the king of Jaba was captured, he was killed there, he returned to Zaria, he remained two years, after this he prepared to set out, he went to war with Gwari, he conquered it, he returned, he remained nine years, he died. After the death of Abdal- karimi, Mohamma Chani, a Beriberi, obtained the kingdom of Zaria; he rose up, he went to war with Gitata in the west, he did not conquer its people, he returned, he waited, he prepared to start, he returned to it but did not conquer its people, he returned, he remained in Zaria, he went against Gitata twelve times, then he called upon God, the Lord, then he conquered its people. After fighting against and capturing Gitata he returned, he G 4 started again, he went || northwards to Sokoto, he did not like to fight, he went away. In this war was killed a great man who was called the Madaki, he lamented much, he returned thence to Zaria, he continued in his kingdom nine years ; the wars (that he waged were) four. After his death Sidi Ba-Mali obtained the kingdom of Zaria; after he had obtained it he said. Except with oil no one shall enter with anything tied up into the town of Zaria, on pain of being killed ; thus did he reign, killing very many men, he made war twice, he rose up and went to Sokoto, he was driven out from his kingdom. After his expulsion Sidi Hamada obtained the kingdom of Zaria, his days were fifty-three, he died, he made no war ; in his reign there was security of land for all men, you might travel (in safety), alone, to the East, West, South, and North, nothing would happen to you. After the reign of Hamada, Abdalsalami made himself king of Zaria; he moreover || G 5 went to war with Kauru, he was shot by an arrow, he died, he returned not, (he reigned) nine months. After king Abdalsalami Abdu made himself king of Zaria, he lived fourteen years in his kingdom ; at the beginning of his reign he rose up, he went to war with Gunu, he did not conquer its people, he returned, he waited, he prepared to start, he went forth to war with the family of Diko, a great man amongst the heathen, he conquered him ; Diko was captured, he went with him in front of him, he (Diko) was killed ; after this war he rose up and went to the gate of Kafti, G 3. \^j^ gwari] usually called Birnin-Gwari, a large town about fifty miles west of Zaria, now within the territory of the king of Kwontagora. l3Ui gitata\ Gitata, which repelled the attack of the king of Zaria twelve times, is about 100 miles south-west of Zaria. It is situated on a very steep rocky incline, and owing to the strength of its position is still semi-independent. For description of this district cf. Hausaland, p. 66. G 4. ^JiSiSsS akakach%\ for y_pS£s>\ akakashi "was killed." ^^I^U inadaki\ "chamberlain," a title applied to one of the chief officials in lOo G 3 sarota zaria || shekaranshi tara ya tashi ya taffi chori ya yi yaki da su ya chisu ya saki tashi ya taffi yaki ajaba ya chisu akakama sarki jaba akayenkasshi dagana ya komo zaria ya zamna shikara bin bayasa ya saki fita ya taffi yaki agwai'i ya chisa ya komo ya zamna shekara shi tara ya mutu baya mutua abd-al-karimi mahamma chani babarbari ya chi sarota zaria ya tashi ya taffi yaki agitata ayamma bai chisu ba ya komo ya zamna ya saki tashi ya koma bai chisu ba ya komo ya zamna zaria azuanshi goma sha biu agitata saanan ya roki ubangiji allah ya chisu saanan baya yaki gitata da ya chisu ya kuma Gr 4 tashi ya taffi ariwa asakoto bai son anayaki ba ya taffi anan chiki yaki akakachi da shi baba anache mashi madaki ya yi kuka maiyawa dagana ya komo zaria ya zamna chiki sarotashi shekarashi tara yakinshi fudu baya mutuashi sidi bamali ya chi sarota zaria da ya chi ya che banda da mai ba ashiggo da komi atsamri abirni zaria sai shi ya kasshi hakanan ya yi zamanishi sai shi ta yenka mutane yaki da ya yi so biu ya tashi ya taffi sakoto akafita da shi achiki sarotashi baya fito sidi hamada ya chi sarota zaria kwananshi khamsin da uku chiki sarota ya mutu ba yi yaki ba amutanen duka achiki zamanishi da kasa amana ni sai ka yi taffia kai tsaia gabbas da yamma da kudu da ariwa ba abinda zai sameka baya sarota hamada abd-al-salaiui ya yi (J 5 sarki zaria shi kua jj ya taffi yaki akoro akahalbeshi da kibia ya mutu bai komo ba watashi tara baya sarki abd-al-salami abdu ya yi sarki zaria yai shekara goma sha fudu achikin sarota far kua sarotashi ya tashi ya taffi yaki agunu bai chisu ba ya komo ya zamna ya saki tashi ya taffi yaki giddan diko wani babba kafiri ya chishi akakamu diko akazua da shi gabbanshi akayen- kashi baya wanan yaki ya tashi ya taffi kofan kaffi ya yi yaki da kaffi ya several of the Hauisa States. The order of precedence at Zaria is sariki, madaki, galladima, sarikiu makira, etc. jUj banda\ more commonly written jt^ banida "besides." bCuj j-w shi ta yenka] apparently a mistake for l£w ^it shi ya yunka. ^U< atndiia] Ar. amdn "security." For other meaning of amdna of. E 15, 25. G 5. ^^yt£s kaffi] Kaffi, a town of about 20,000 inhabitants, 1(30 miles south of Zaria, to which it is now tributary. K. H. '-i 106 he made war with Kaffi, he returned, he waited, he prepared to start again, he went to Warji to make war with it, together with Abdallahi, the king of Kano, they conquered its people ; after this war he made four wars, he (continued) fourteen years in his kingdom, he was then driven out. After the expulsion of the king Abdu, Abubekr obtained the kingdom of Zaria, he G 6 rose up and went to war with Guddo, jj he conquei-ed its people, his time was two years and five months, and he died. After the death of Abubekr, Abdu returned to the kingdom, his time was five years and five months, he was then expelled (again); after the departure of Abdu, Sanbo obtained the kingdom of Zaria, he rose up and went to war with Libiri, he conquered its people, he returned and waited, he prepared to start again, he went to Kachachari, he conquered its people, he returned and waited, he prejDared to start again, he went to war with Fiti, he did not conquer its people, he returned, he waited, he prepared to start again, he went to war the fourth time with Isa, he did not conquer its people, he returned, he waited in his kingdom, his time was nine years and six months, he was driven out of his kingdom. Ba Sanbo, his time was eight years and six months; on a Thursday the Anbutawa came to Zaria to make war, they killed many of the people of Zaria (during) the reign of Chanbo. After the departure of Sanbo, Othman Gr 7 obtained the kingdom ; of Zaria, he (lived) five months in the kingdom, he rose up, he went to war with Fiti, he conquered its people, he burnt this town and he returned, he waited, he prepared to start (again), he went to Rukuba, he made war with its people, he did not conquer them, he returned, he waited, he prepared to start (again), he went to Kufana, he did not conquer its people, he returned, he waited, he prepared to start (again), he went to Dakolo, he conquered its people, he returned, he waited, he prepared to start again, he went to war with Kuchinda, he conquered its people, he returned, he waited, he rose up, he went to war with Abuja, ho returned not, he conquered them not, this was his sixth war. This is the account of the kings of Zaria, twelve in number, from Mallam Musa the Beriberi to Othman, who is now king, and of the wars which they waged. This account is reliable. The account is completed by the will of God. It is finished. G 6. ^^J^i^ kachachari] probably to be identified with Kachia, a town about 90 miles south of Zaria, between it and Kaffi. b ba sanbo] i.e. the son of Sanbo. cha7ibo] apparently a mistake for ,,. 146,,/' 111 Zalkaruini, y* 48 zazan, /182 yuthki, /'197 zamanu, 6 82 ziarata, b 162 zamliari, /176 zikiri, h 88 zabania, d 72 zami, c 32 zilla, /105 Zahra, 6 21 zamiwa, 6 113 ?ozo, g 2 zaka, /18 Zamzaiim, 6 164 zumra, /158 zakani, (/64 zanba, 6 108 zumurrud, / 227 Zakumu, /196 zati, /132 CAMBKIDGE : PRINTED BY J. AND C. F. CLAY, AT THE UNIVERSITY PRE8S. RETURN CIRCULATION DEPARTMENT TO— ^ 202 Main Library LOAN PERIOD 1 HOME USE 2 3 4 5 6 ALL BOOKS MAY BE RECALLED AFTER 7 DAYS 1 -monih loans may be renewed by calling 642-3405 6-month loans may be recharged by bringing books to Circulation Desk Renewals and recharges may be made 4 days prior to due dote DUE AS STAMPED BELOW V- i ' \ ■. UNIVERSITY OF CALIFORNIA, BERKELEY FORM NO. 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