Jlv.l

■^Mji^:M

to:*" I

\.».,.l'. ft A^*: J

t^)

mJ^i^^
■ r**^' "^-
ifihifk' ..
^ '^o:'^ Ai L-.
M JK Ip

iLt:i'i

I^^B^'^iil

ih^^:^

mmm^m

.e?l. m.. M:

^t -'l^' jSli''

HKiU	H[r^		1	m
			n	iSf
IKS			1	a
IKS	^m^		p	iR

^1 i:t..i;ii

-'**■ ''-Si^ ' *!fc^'-.«.f^\...'i^

iC*'Aj«,j.»::'r

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	0	Ws	A	3	t.
ELf	Cha	'^	^ A^	A	J	Soft c/i as in dmrch.
0	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.
0 ^	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
0 ^							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
0 0 •						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
0 ^*						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.
0 J	Nun	0	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 maig<jbi

ku ber yawan dumi ku ji kahnata

su zani baiyenna maku dengina

en mun fadi shi zabi maradinai

domi ba angamasu atara ba

ka suna ba ka gakasu ka amri ba

ka san ba ka gamasu ka rumtsi ba

chikinsu kowdche fa ka ka zaba

20. j-^_s^ dogari\ or dogara "lean upon"; maidogari is the pole to keep a door shut. Cf. also C 47.

21. \jj6j zahrci] The daughters of Mohammed were Rukaiya, Zeinab, Fatima, and " the mother of Kulthum." Possibly Zahra is to be identified with the last.

22. j.^i dumi] or dtimmi "a loud noise"; in Sokoto it is equivalent to "word" or "speech."

23. Wj/^ 'mararaha\ an intensive form of raba "to divide," with prefix mai; or it may be intended for masu-araba, the a before raba being the passive prefix ; "the regions which are divided" are this world and the next.

25. IjLC Ij^i guda guda] lit. "one, one," i.e. both together. 27. ^j^juj^i' giddan gobi] lit. " the house of to-morrow."

R. H. 3

18

B He who seeks heaven for himself, cares not, as you know, for earth.

30 He who waits for abundance to eat, cares not, as you know, for a mouthful. You my brethren, where is your saying of prayers ? if you hold fast to

them, they will be a gain to you. If knowledge (within a man) perceives not, how can the eye see clearly ? If knowledge perceives, it is not the eye, as you know, which really sees. He who has both knowledge and sagacity clouded over, leave him, he is as

a blind man. 35 Look within at your actions ; if they are (right), you shall enter into a fair

reward. You my brethren, do ye endure strife, follow with all your heart, leaving

off evil. Fight earnestly (or, with your heart), leave off evil ; the avoidance of it is a

true education. He who overcomes his own heart, bends it as a sickle is bent. You my brethren, let us repent, let us leave off evil ; if we refuse we shall

not see good. 40 You too, let us follow the knowledge which we have in regard to action,

let us not vainly trample it under foot. That which your Mallam explains to you, keep, look not closely at his work. I myself desire nothing, wherefore I can speak without any reference to action. He who possesses knowledge but does not act (accordingly), what will he

have to say on the day of the resurrection ? You my brethren gather together and say "Amen," in order that I may

pray a prayer which shall be effective. 45 May God grant us days without sin, may He give us food and drink and

abundance. May God grant us days of prosperity, without fear, without grumbling.

29. f^ tas] shortened form of tasa ; aljanna being feminine, tasa is used instead of nasa.

30. ^«JUA (^^*^ kabakki clunguiii\ kabakki is properly a calabash full of food, hence equals "abundance." dung%iin is equivalent to dyawa "very much."

31. (-La*© mamlli\ or rather musalli, " praying." According to Abd-el-Kadr we should read <<Ai« viatlbali " where are your acts of such a kind that if you hold fast, etc."

32. ji5^5j.5 kurkurkur'\ "wide-opened"; in A 29 it is written \j£sj£s kirkira and applied to the mouth. The Ar. 0j.9j3 karkarat denotes the cooing of a dove. Translate as above, or, " if a man perceive not that which is prudent, etc." and so in the following line.

33. tjk». Jidda] Ar. "very much" or "in earnest." 35. i*^b hdtsini] Ar. ^;>J^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 C<JJ tutut.

62. tjltj-^ hutawa] for \^Ki^ futaiva "rest"; for similar interchange of letters cf. huja and fuja, huska and /uska A 67.

22

B Thou obtainest much of thy desire, thou receivest not everything that thou wish est for. 65 Thou knowest that no man is without desire ; if thou art about to accomplish anything, accomplish it with prudence.

0 God, do thou grant that I may accomplish my desire, may I come to

the city where is the lover of truth. Whatever thou seekest as thy object of desire, ask the Lord, thou wilt not

fail to get it. God is our Lord, one to be loved; He gives to-day, he increases on the morrow. Whatever the Lord gives, there is no one to take from it or to snatch it away. 70 You my brethren, leave off following seducers ; they call you, they say to

you, ' shu shu shu.' Whatever begins will come to an end, we shall not endure, the whole world

will end.

1 have seen into the inside of this world, I have seen nothing to compare

with the service of God. Will the world indeed last for ever ? Our prophets do they continue in it ? Thou and the world, ye shall both come to an end, and all thy possessions

and thy kingdom. 75 Where are thy grandfather and thy ancestors ? they have all passed away as

those who continue not. Behold Bello, the ruler over his kingdom ; what was like unto it in the regions

of the Soudan ? He ruled as king, he decreased not the kingdom, he called his people to a

true service. Behold Kahukaro and his kingdom, behold Bawa and Babari. Behold and see, they were as those who continued not on earth, both they

and their kingdoms.

64. ic*^-'' asawaki] from sauki "to obtain help."

s^siJ^y duka niffa\ " every desire," or we may read dukan fa, fa being an enclitic particle and duka agreeing with guri.

liwj ruska^ more commonly riska "to meet with" or "obtain."

66. (jj^ mazaii\ for ^y^^ mason "lover of." The city here referred to is the future world, cf. A 10.

67. w>l5 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 0 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 0 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.

0 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 i<l>ft3l 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.

0 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. 0 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<Jj ivaliya] "friend," i.e. Mohammed.

39. w-^J ta tunha] "of Tunba," understand hainya "road."

42. ^.fl.;*, hlnnia] for Jl^ himma "diligence," cf. following line, probably from Ar. «LoJb himmat "eagerness."

R. H. 9

66

E When we start from here we travel diligently, we come to Kutarkushi, we

put down our baggage. When we come to Kutarkushi, we start and turn aside from the road to

Zaria, we leave it on the right. 45 We turn aside from Kano and Bauchi, we leave them on the left ; we come

to Kurarafa, we put down our goods. When we start from here we travel diligently, we come to Madangana, the

river of Wakari. When we start from here we travel diligently, we follow it, we travel east

as far as Adamawa, When we start from Adamawa we come to the country of Bagu, we put

down our goods. May (God) bring us to the city without lack of anything; with joy we shall

meet with the Arabs. 50 When we come to Mina we rest there ; we go to Mecca and pass it to go to

Medina. We pour forth salutations on Mohammed, and on the relations of Mohammed,

who sui'passes all, And on his friends, and the followers of his followers ; we offer prayers, may

we obtain salvation.

The writing of this journey is finished; the name of the copyist is Ramalan son of Yusuf ; praise be to God and good success and salutations and peace to the messenger of God.

47. ^-». hai] for j.». har "until," so in line 50.

50. jUo 7mi7iar] i.e. Wady Mina a valley outside Mecca where most of the ceremonies connected with the pilgrimage are performed, including throwing stones at the devil and the sacrifices.

Ujjl« madiiia] cf. B 167, note.

The route above described is the most direct from Sokoto to Mecca. After

67

E Izan mu tashi da nan mnn yi hinima mu zo mu kutarkushi amusa da kaia

Izan mu zo kutiirkushi munka tashi mu ratsa ta zaria amubersu dama

45 Mu ratsa kano da bauchi mu bersu hauni mu zo mu kuraraf'a amusa da kaia

Izan mun tashi da nan mun yi him ma mu zo mu madangana gulbin wukari

Izan mun tashi da nan mun yi himma mu bishi amuyi gabbas hai adamawa

Izan mun tashi da nan adamawa mu zo mu kasan bagu amusa da kaia

Shi kaimu garin da babu rashi ga kowa shikin dadi mu sadda da larabawa

50 Izan mun zo fa munar munka futa mu zagi makka hai mu wushi madina

Muna zuba essallati bisa muhammad da aliyan muhammadu ya fi kowa

Sahaba nai da tabii tabiina muna yi muna addua amusami tsira

Kamal kasidat as-safar ism ahnukatib ramalan bin yusuf bihamd lillahi wa husn 'aunihi as-salat wa as-salam ala rasul allahi

leaving Adamawa the pilgrims would pass through Baghirmi, Wadai, and Darfur. Crossing the Nile near Khartoum they would go via Souakim or Massowah and thence by boat to Jeddah. As most of the pilgrims are also traders, it is more usual to diverge from the direct path in order to visit places such as Kano and Zaria, etc. which the pilgrim is here directed to pass by.

The inscription at the end is in Arabic. S^~JI assalat should be written d'iV-fiiJI assalat "prayer" or "salutation."

POEM F.

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 glorious King, the mighty One, exalted, glorious and all- powerful.

We further salute Mohammed and his family and friends and all the prophets ;

And the followers of his followers, and his friends ; and the angels too we greet. 5 And after we have completed (our) salutations and greetings, do ye listen O companions of Abd-el-Kadr.

And you, my brother, my friend, fear our Lord who made everything.

You my friend, give attention with your ears ; the thing which I tell thee is indeed true.

Give up also evil doing and susjDicion and env}^ ; give up all proud looks and all abuse.

Repent, leave off all that which is forbidden and speaking evil of God, leave off falsehood, fear to whisper evil about anyone.

The author of this poem, as also of E, was Sheikh Othman of Sokoto, the conqueror of Hausaland ; cf. E, introduction. It was composed in 1802 but first committed to writing by his brother Abd-illahi in 1843. The first sheet, which is in a difierent handwriting to the rest of the poem, contains several mistakes of transcription.

It consists of introductory prayer, 1 — 4; exhortation to pay attention and to repent, 5 — 13; God is the giver of all, 14 — 16; warnings against hypocrisy, stinginess, covetousness and pride, 17 — 25; the author's purpose in writing, 26 — 27; warnings against vain-glory and giving heed to the revilings of men, 28 — 36 ; the world is but transitory, 37 — 39 ; women should observe modesty, 40 — 42 ; all the prophets from Adam to Mohammed have passed away, 43 — 53 ; the leaders too amongst the heathen have passed away and have become poor, 54 — 64 ; exhor- tation to follow Mohammed and to make preparation for the journey to the next world, 65 — 75 ; none can save thee from dying, 76 — 79 ; though they may lament thee when dead, 80 — 84; the preparations that will be made for thy burial, 85 — 100; the two angels will come to examine thee in the tomb, 101 — 110; on the day of resurrection thou shalt arise, when the wicked shall receive punishment, 111 — 119; appeal for help will be made in vain to Adam, Noah, Abiaham, and Jesus, 120 — 127 ; Mohammed alone will render aid, 128 — 136; evil deeds will be compensated for by suffering, 137 — 142; the narrow bridge which all must cross, 143 — 145; at its seven turns seven questions will be asked, 146 — 152; the good will cross safely, the wicked will fall into the fire, 153 — 163; the difierent divisions of hell and those who shall inhabit each, with details of tortures to be endured, 164 — 213;

POEM F.

Bismi allahi errahmani errahimi salla allahu ala man la nabiya ba'dahu

Mu godi jalla sarki maiiyawa ta'ala jalla maiiyawa da kowa

Muna kuma yin sallati bisa muhammad da ali da sahibi da jama'ii annabawa

Da tabii tabiina da waliau da nialaku muna kuma salmawa

5 Fa baia shikawa saHatu da salmawa ku sorara jama'a alkadirawa

Fa ya kai tsan uwana sahibina ka tsorshi ubangijimu da ya yi kowa

Abokina ka kakartsa kunuwa naka abinda na ki fatsa maka babu wawa

Ka ber kuma hasada da matsinna da kita harara duka ka ber zagi fa kowa

Ka tuba ka ber haramu du da suabo ka ber karia ka tsorshi ratsa da kowa

the rewards which await the righteous on their entrance into heaven, 214 — 241 ; the friends of Mohammed will be there, 242 — 249 ; the respect due to his parents prevents the author from going on the pilgrimage, 250 — 253 ; conclusion, 254 — 256. It will be noticed that every line in this poem ends with the syllable Ij zva. In chanting this would be specially emphasized and drawn out. The poem contains a larger proportion of Arabic words than any other. Only those Arabic words are as a rule referred to in the notes which have no claim to be regarded as adopted Hausa words. As in E j^ sA is constantly used for 5 ch.

2. ^Jm ta'ala] "exalted," cf. Ar. ^\ju ta'ala VI. form of %£. 'aid "to be high."

4. cy_5 ivalidu] should be oUj tvalii/dhu Ar. "his friends."

5. Ijlj^liJI alkadii^atva] cf. E 4, note.

6. ^^^ tsa7i'\ for ^3 dan " son." Ja ts is frequently substituted for > 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. i<i*^ iikafani] "winding sheet," cf. Ar. ^>a^ 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<i*c gainyi "fresh."

98. ^ shlii] equivalent to ^j^ shiru " silently," cf. B 54.

101. For account of examination of the dead in the grave cf. D 41, note. R. H. 11

82

If thou art a believer thou Avilt answer, and the joy of the Lord will

fill the whole tomb. The frankincense of heaven and its pleasures (will be thine), and the Houris

will walk within thy tomb. And the angels will rejoice with thee there, in the light where is no darkness

or loneliness. 105 If thou art a profligate thou wilt see humiliation ; Nakir (and his companion)

will turn thee over in the grave. They will beat thee till thou art sore ; thou wilt cry, but help will be refused. They will beat thee with sticks and whips ; thou wilt groan, where will

there be any to help ? The tomb will press thee, they will beat thee, thou wilt remain there

constantly without turning. Scorpions and snakes will gather together, and with insects will pour forth

poison, no They will bite thee then, thou wilt have no power to turn, thou wilt remain

there continually alone. Thou wilt remain therefore till the resurrection day ; on that day the glorious

One will raise up every one. The trumpet shall sound, all shall rise and at once come to the place of

standing. And a line of fifty thousand shall be made, by the glorious and mighty King. The sun will draw nigh and send forth heat upon men ; it will burn their

heads, it will split them. 115 And those who have committed sin will on that day be ashamed; they will

have an evil odour poured upon them. And hypocrites and evil-doers shall be ashamed ; with them shall be gathered

all the heathen. There shall be crying and thirst and hunger, alas ; they are pierced through

(with pain), none of them have any to help. The angels of the fire will surround them all, by the power of the glorious

and mighty King. There will be weeping each for himself, and there will be no helper at all

for you.

103. j>{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, 0 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, 0 Mohammed, who excellest all, seek

for us salvation. He will say, (Behold my) relations, 0 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