Taken from: Und die Araber bauten Mogadishu--: das Kitab al-Zanuj by Reinhard Klein-Arendt - 2004

                        Cerulli, Enrico: Somalia: scritti vari editi ed inediti (Rome 1957)

                          An Azanian Trio: Three East African Arabic Historical Documents edited by James McL. Ritchie, Sigvard von Sicard.

 

Under is given my amateur translation of The Book of the Zanj, a manuscript although 19th century is too important to be unreachable for all those interested in the history of East Africa.

 

Fig: Sheikh Abu Bakr S. Muhiyiddiin (of the arab clan Al Faqi), Chief Qadi and Ulama in the 1920s. It was he who provided Cerulli with some

rare and precious documents, helping him to reconstruct the history of the Arabs in Banaadir. He was the owner of the The Book of the Zanjis

published by the famous scholar. The ancient documents, originally came from the archives of his grandfather, Mu’allim Mukarram who died

in 1850, and his father S. Muhiyiddiin, well-known as Mufti of Banaadir.

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LIBRO DEGLI ZENGI

In norne di Dio clemente misericordioso, dal quale invochiamo aiuto. Questo è il Libro degli Zengi e le loro notizie sul lido del Mar delle Indie dalla parte di Occidente.

Lode a Dio, Creatore e Fattore amatissimo, pieno di generosità, liberalità e magnificenza, che irnpose alle sue creature i colori: bianchi, rossi e neri; e fece che alcuni di essi superassero gli altri in autorità, potenza e prosperità; e condannò (Cam), colui che era stato maledetto da suo padre, ad avere il viso nero e che la progenie di lui fosse schiava della progenie dei suoi fratelli. E la preghiera ed il saluto siano sull' Eletto, il Laudato (Maometto) e sulla sua famiglia ed i Suoi Compagni, devoti in genuflessioni e prosternazioni.

Quindi noi abbiarno cornpendiato Ie notizie degli Zengi sul lido del Mar delle Indie dalla parte di Occidente e I'Equatore, dichiarando quelli, che Dio creò colà, degli Zengi che erano sul Giuba: ed essi sono detti Kasur nella lingua araba classica e Wa-Nyika in lingua suaheii. E Ie notizie degli Arabi, che vennero nel paese degli Zengi e costruirono città, paesi e villaggi nei quali abitarono sin dall' epoca del paganesimo: il che avvenne per consiglio del gran Tubba' himyarita. E Ie notizie dei Galla (Banu Qays Gilan), che vennero nel paese degli Zengi dal- l'Arabia, secondo la tradizione, a causa di Abraha dal naso mozzo, I'Emiro del Negus abissino, nell'Anno dell'Elefante e si stabilirono nel luogo detto Giuba. E Ie notizie dello spostamento degli Zengi dal Giuba al luogo detto Giryama dopo Mugiya: e ciò a causa dei Galla, dai quali essi (Zengi) fuggirono e per questo furono chiamati: Kasur. E Ie notizie dello stabilirsi dei Pokomo presso il fiume detto oggi: Mtu Tana.

E Ie notizie degli Arabi che vennero dallo 'Oman a causa delle molte guerre nello 'Oman e trovarono pace qui e si stabilirono nella terra di

 

BOOK OF THE ZENGI

Mansucript K

 

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In the name of the merciful clement God, from which we invoke aid. This is the Book of the Zengi and their news on the coast of the Sea of India in its Western part. Praise to God, Creator and loved Maker, full load of generosity, freedom and magnificence, then imposes to its creatures colors: white men, red and black; and it made that some of them exceeded the others in authority, power and prosperity; and he condemned (Cham), he who had been cursed by his father, to having a black face and that the progeny of him was to be enslaved by the progeny of his siblings. And the prayer and the salute are on the Elect one, the Prophet (Mohammed) and on His family and His Companions, devout people in kneeling and prostrating themselves. Therefore we have put together the news of the Zengi on the coast of the Sea of India in its Western part and on the equator, declaring to those, that God created there, of the Zengi that were on the Giuba (1): and they are called Kasur (2) in the classic Arabic language and Wa-Nyika (3) in Swahili language. And of the news of the Arabs, that they came in the country of the Zengi and constructed cities, countries and villages in which they lived from the age of paganism: that happened through the edict of the great himyarit Tubba (4). And the news of the Galla (5) (Banu Qays Gilan) (6), that they came in the country of the Zengi from the country of Arabia, according to the tradition, because of Abraha (7) with the truncated nose, The Emir of the Abyssinian Negus, in the Year of the Elephant (8) and were settled down in the said place Giuba. And the news of the movement of the Zengi from the Giuba (1) to the place said Giryama after Mugiya (9): and that because of the Galla (5), from which they (Zengi) escaped and for this they were called: Kasur (2). And settled down besides the Pokomo (10) near the river called today: Mtu Tana. And the news of the Arabs who came from Oman because of the many wars in Oman and found peace here and settled down in the earth of

 

(1) river Giuba is the Juba River in Kenya. The Zengi, i.e. the Bantu, of which the Wa-Nyika tribes who originally resided in the lower Juba region will therefore be specified below.

(2) also written Kushur. On page 259 it is explained that this means ‘those who are fleeing’. Enrico adds: The 'Book of Zengi' does not say in which language Kasur would mean 'fleeing'. The Pokomo, today in the Tana valley, still calls their neighbors the Giryama with the name of Koshuru who, as we have seen, are one of the Wa-Nyata tribes. This preservation of the name in the oral tradition of the Pokomo is proof that Kasur in the « Book of Zengi » represents really one of two denominations with which the Bantu people of Juba also known as Wa-Nyika were locally known from antiquity.

(3) Wa-Nyika means; those of the bush.

(4) Ritchie and von Sicard have: Tubba al-Himyari may be Tubba Abd Karib As‘ad Kamil (c. A.D.385-420) Tubba is a royal title for Himyarite rulers.

(5) Galla: The traditional view has been that the Galla occupied most of the Horn of Africa until the Somali, beginning about the tenth century, swept south and south-west from the shores of the Gulf of Aden driving the Galla before them. (Herbert S. Lewis 1966)

(6) Ritchie and von Sicard have: Ibn Hazm in Jamharat ansab al-Arab calls them Banu Qays ‘Aylan bin Mudar.

(7) Abraha ‘l-Ashram: was an Aksumite general, then the viceroy of South Arabia for the Kingdom of Aksum, and later declared himself an independent King of Himyar, even though he ruled much as a viceroy and relied heavily upon Axumite backing and ran his kingdom with Axumite customs and religion. And this from around 531–547 CE to around 555–570 CE.

(8) The year in which Abraha attacked Mecca (he had an elephant in his army) but he lost the battle.

(9) Now written Giriama Muwingaya; as “Mungiya” it appears on the 1881 hydrographic chart. Enrico has: Munghia, between Merca and Brava in Somalia, but with another locality of the same name located on the coast of Kenya. The displacements of locals from Somalia to the south have accompanied the displacements of the Bantu populations, as they gradually cleared the current southern Somalia under the pressure of the Galla.

See my webpage on Merca in the Ajuran History is mentioned:

Abdullah's children dispersed; Among them was the aforementioned Prince Omar, the Imam, who founded Mungiyah, which was outside the city of Marka, ……

Note: It might look like these wars had something to do with the demise of the Ajuran empire. 

Taken from: HISTORICAL TEXTS FROM THE SWAHILI COAST by DEREK NURSE 1994

At a period long before the sixteenth century, a considerable Bantu settlement existed near Barawa on the southern Somali coast This 'pre-Shungwaya' period is mentioned in, inter alia, Mijikenda and Bajuni traditions, and in the Kitab al Zanuj. Details are not well remembered and often contradictory: this period is not represented as important Later, as the result of Arab incursions (?), most of the Bantu communities moved further south into the general area between the Juba River in Southern Somalia and the Tana River in northern Kenya: this is the area refered to as Shungwaya, …

(10) The Pokomo people are a Bantu ethnic group of southeastern Kenya.

p254

Arnu. E te notizie degli Arabi che vennero dallo 'Omán ancora a Mombasa per causa di commercio come pretesto per riconoscere Ie vie di entrata in Mombasa prima deil'anno 1086. E Ie notizie della guerra e dello sgombero dei Portoghesi da Mornbasa; e la durata della permanenza degli Arabi Mazári' come governanti (di Mombasa), e la loro ritirata da essa (Mombasa), che avvenne nel 1254. E Ie notizie di Sa'id b. Sultán e dei Mazári e Ie loro guerre.

E Ie notizie dei Somaii e dei Galla che erano sul Giuba e la loro guerra; e quel che aceadde ai Galla e la loro vendita (come schiavi) e gli altri fatti che avvennero.

lo dico, con l'aiuto di Dio, che Cam, figlio del Profeta di Dio: Noè figlio di Lamec,- al quale siano la preghierra e saluto ! -è il padre dei Negri ed il minore dei figli di Noè. Cham ebbe quattro figli: Misr Canaan, Cusc e Qut. Gli Abissini sono figli di Cusc figlio di Cam; i Nuba e gli Zengi sono figli di Canaan figlio di Cham. Cham era bellissimo di aspetto e grazioso di volto; ma Dio cambiò il colore di lui e della progenie di lui a causa della maledizione di Noè che maledisse Cham di annerimento del volto e nerezza dei volti della progenie di lui; e che i figli di lui fossero schiavi dei figli di Sem e di Jafet. E li fece numerosi e moltiplicò. La narrazione di ciò trovasi ampiamente nei libri di storia, come è ricordato nel « Libro dei lingotti aurei » (Sabá'ik ad-dahab).,)

Quando il Profeta di Dio (Noè) spartì la terra tra i suoi figli, l'Africa spettò a Cham. Questi generò figli che sono i Negri, i cui capelli non vanno oltre Ie orecchie, come ora li vediamo. Si sparsero (i Negri) per quella terra e la riempirono e l'abitarono.

Il lido del mare (delle Indie) dalla parte di Occidente sull'Equatore ed il Giuba toccò ad un popolo detto Kagur in lingua araba ed ora chiamato Wa-Nyika. In quella regione non era altra popolazione che questa; e dopo dodici giorni di cammino vi era I'Etiopia. I Kasur erano possessori di bovini, ovini e polli. Coltivavano il granturco, ed i fagioli ed il miglio, e non avevano altra frutta che quella della boscaglia. La loro cittá principale si chiamava Sugwayah (Shungwaya); ed il loro capo era detto

 

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Amu (1). And the news of the Arabs who came from Oman still to Mombasa for the cause of commerce like a pretest in order to recognize the ways of entrance in Mombasa before the year 1086(AH)(2). And the news of the war and the evacuation of the Portuguese from Mombasa; and the duration of the Mazrui (3) Arabs governors (of Mombasa), and their withdrawal from it (Mombasa), that happened in 1254(AH)(4). And the news of Said b. Sultan (5) and of the Mazrui and their wars. And the news of the Somali and the Galla (6) that were on the Giuba (7) and their war; and those that happened to the Galla and their sale (like slaves) and the other facts that happened. I say, with the aid of God, then Cham (8), son of the Prophet of God: Noah son of Lamec, - to which prayers and the salute! - he is the father of the Black persons and the minor of the sons of Noah. Cham had four sons: Misr (9), Canaan (10), Kusch (11) and Qut.(12) The Abyssinian are sons of Kusch son of Cham; the Nuba and the Zengi are sons of Canaan son of Cham. Cham was beautiful and of graceful aspect and of face; but God changed the color of him and his descendants because of the curse of Noah that cursed Cham (13) by blackening the face and the faces of his descendants; and that the sons of him were enslaved by the sons of Shem and Japheth. And he made them numerous and he multiplied them. The narration of that is found wide in the history books, as it is remembered in the “Book of golden ingots” (the Sabaik ad-dahab)(16). When the Prophet of God (Noah) shared the earth between its sons, Africa was up to Cham. These descendants who are the Black peoples, whose hair does not go beyond the ears, as we see them. They (The Black people) from the earth scattered themselves and they filled it up and they inhabited it.

The coast of the sea (of India), the western part of it on the Equator and the Giuba (7) touches the people called Kasur (14) in Arabic language and called locally Wa-Nyika (15). In that region there was no other population than this; and after twelve days travelling there is Ethiopia. The Kasur possessed; cattle, goats, sheep and chickens. They cultivated maize, and beans and millet and musibal (?), and they did not have other fruit than Zangali (18). Their main city is Sugwayah (Shungwaya)(17); and their head was called

 

(1) Amu= The island of Lamu (N-Kenya).

(2) 1086AH= 1675AD

(3) The Mazrui were an Omani Arab clan who governed Mombasa and other coastal places; appointed as governors by the Omani dynasty; but they strongly opposed Omani and later British colonization.

(4) 1254(AH)=1838AD

(5) al-Sayyid Said ibn Sultan al-Bu-Saidi: Sayyid Said bin Sultan al-Busaidi; (5 June 1791 – 19 October 1856), was Sultan of Muscat and Oman, the fifth ruler of the Busaid dynasty from 1804 to 4 June 1856. He is noted for having moved his capital to Zanzibar, during which time the Omani Empire reached the zenith of its power and wealth.

(6) Galla: The traditional view has been that the Galla occupied most of the Horn of Africa until the Somali, beginning about the tenth century, swept south and south-west from the shores of the Gulf of Aden driving the Galla before them. (Herbert S. Lewis 1966)

(7) Giuba is the Juba River in Kenya.

(8) Cham also called Ham: son of Noa; seen as the ancestor of the black people.

(9) Misr= Egypt

(10) Canaan= Here father of African nations. Mostly however father of nations close to Palestine.

(11) Kusch: father of among others Ethiopia.

(12) Qut: also called Put. Father of some other African people (Lybia, Axum …).

(13) Curse of Ham is repeated by many authors:

- Ibn Qutayba (880)

- Ibn Wadih al-Ya'qubi (d897)

- Al-Kisa'i (d904)

- Eutychius of Alexandria: (d. 940 A.D.)

- Muhammad Bal'ami (10th)

- Al Rabghuzi; Qisas al Anbiya (1300)

-Al Dimashqi (1325)

- Ibn Khaldun (1406)

- Suyuti (1505)

(14) also written Kushur. On page 259 it is explained that this means ‘those who are fleeing’. Enrico adds: The 'Book of Zengi' does not say in which language Kasur would mean 'fleeing'. The Pokomo, today in the Tana valley, still calls their neighbors the Giryama with the name of Koshuru who, as we have seen, are one of the Wa-Nyata tribes. This preservation of the name in the oral tradition of the Pokomo is proof that Kasur in the « Book of Zengi » represents really one of two denominations with which the Bantu people of Juba also known as Wa-Nyika were locally known from antiquity.

(15) Wa-Nyika means; those of the bush.

(16) Sabaik ad-dahab: The "Book of Gold Bars" by the prominent Iraqi theologian and historian Suwaydi (1786-1831) is a revised and expanded interpretation of the "Dictionary of the Arab Genealogy" by the Medieval Egyptian scholar Ahmad ibn Ali Qalqashandi.

(17) Shungwaya: see my webpage on Tiung-Lji also called Zhonglji or Chung-li (Shungwaya??) (in Kenya).

(18) Zangali; Ritchie and von Sicard have: may be a scribal error for zanjabil—ginger or a local form of it.

p255

Mzee-Sagawambe Mkauma; e Sugwaya era la sede dei loro Re. Le loro leggi erano famose: Era costume dei Kasur che, se si trovavano in

carestia o bisogno, davano in pegno la loro figlia o la loro sorella o la loro moglie per una somma definita. Se (il debitore) pagava il debito entro il

termine definito, tornava (a lui) la flglia o l'altra (donna eventualmente impegnata). Se non pagava, la donna impegnata diventava schiava senza contestazione. E spesso era venduta subito la flglia o l'altra (donna), se il padre od il fratello od il marito era indebitato. L'uomo sposava la sua donna per servitù senza termine; salvo che negli antichi tempi quelli che non avevano da pagare il dono nuziale (mahr) sposavano obbligandosi a servire per sette anni. E questi Kasur sposano con I'obbligo di servitù

 

P255

Mzee-Sagawambe Mkauma (1); and Sugwaya (2) was the center of their King. Their laws were famous: It was the custom of the Kasur (3) that, if they were found in scarcity or need, they gave in pledge their daughter or their sister or their wife for one defined sum. If (the debtor) paid the debit within a defined term, they returned (to him) the daughter or the other (woman eventually engaged). If he did not pay, the engaged woman became enslaved without contestation. And often a daughter or another (woman) was sold, if the father or the brother or the husband had become indebted. The man married his woman for servitude without end; in the old times those men who did not pay the wedding gift (mahr) obligating themself to serve for seven years. And these Kasur (3) were married with the obligation of servitude until today.

 

(1)  Ritchie and von Sicard have: Mzee Changa Wambi Mkauma. Cerulli, Somalia, vol.1, p. 255 n.1, found this to be in correct KiSwahili ‘Mzee Changombe Mkauma’ = the chief Kauma of Changombe. But he also noted that, according to tradition, the WaKauma were the superior of all the Nyiuka tribes, so this might mean “the chief of Kauma residing in Changombe’, Changombe being a small town near Rabai.

(2) Shungwaya: see my webpage on Tiung-Lji also called Zhonglji or Chung-li (Shungwaya??) (in Kenya).

(3) also written Kushur. On page 259 it is explained that this means ‘those who are fleeing’. Enrico adds: The 'Book of Zengi' does not say in which language Kasur would mean 'fleeing'. The Pokomo, today in the Tana valley, still calls their neighbors the Giryama with the name of Koshuru who, as we have seen, are one of the Wa-Nyata tribes. This preservation of the name in the oral tradition of the Pokomo is proof that Kasur in the « Book of Zengi » represents really one of two denominations with which the Bantu people of Juba also known as Wa-Nyika were locally known from antiquity.

P256

sin oggi. Ancora se alcuno aveva sposato una donna senza aver pagato il dono nuziale, quando aveva una figlia da sua moglie e (la figlia) diventava adulta e veniva sposata, il dono nuziale di essa (figlia) veniva preso dal padre della madre della ragazza oppure da chi aveva pagato (a credito) ii dono nuziale della madre della ragazza sposata di accordo; e questo era rimborso del dono nuziale col quale egli aveva precedentemente sposato (a debito, la madre della ragazza), essendo considerato il servizio da lui prestato come un utile (supplementare) per il padre della sposa di lui. Quando poi muore lo sposo e lascia beni e tnogli, il fratello dello sposo eredita Ie rnogli, mentre il figlio eredita i beni, concordemente. E Ie loro norme contro i ladri sono severe. essi uccidono, il ladro che abbia rubato tre volte.

CAPITOLO

Quanto ai Kasur, essi sono dodici stirpi- -I. Mdigu; 2. Msamba; 3. Mlungu; 4. Msifi. E questi (quattro) sono quelli che fuggirono prima da Sungwaya, quando videro che i Galia li torrnentavano con ogni specie di tormenti: fuggirono per paura di quelli. Quindi: 5. Mgiryama; 6. Msuni; 7. Mkamba; 8. Mribi; 9. Mgibana, 10. Mtaita;  11.Mkadiyaru; 12. Mdara. E questi tutti insieme abitavano sulle rive del fiume Giuba ed intorno ed a monte, dal giorno nel quale li creò Dio Altissimo. 

 

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Still if someone had married a woman without having paid the wedding gift, when having a daughter from this wife and (the daughter) becomes adult and becomes married, the wedding gift of the (daughter) can be taken by the father of the mother of the girl or from who had paid (on credit) the wedding gift of the mother of the married girl or made the agreement; and this was the reimbursement of the wedding gift with which she had previously married (to debit, the mother of the girl),it is being considered the service from what he lend it is like a profit (additional) for the father of the spouse. When then the spouse dies and leaves assets and wives, the brother of the spouse inherits unanimously the wives, while the son inherits the assets. And the norms against theft are strict: they kill, the thieve that has stolen times three.

CHAPTER

As far as the Kasur, there are twelve tribes - I. Mdigu (1); 2. Msamba (2); 3. Mlungu (3); 4. Msifi (4). And these (four) are those that escaped before from Sungwaya, when they saw that the Galla (14) persecuted them with every species of torments: they escaped for fear of those. Then there are: 5. Mgiryama (5); 6. Msuni (6); 7. Mkamba (7); 8. Mribi (8); 9. Mgibana (9); 10. Mtaita (10); 11. Mkadiyaru (11); 12. Mdara (12). And these all entirety live on the rivers of the Giuba (13) rivers and around them and higher up, from the day the Highest God created them.

 

The identification of the 12 tribes is taken from Enrico Ceruelli.

(1) Wa-Digo. - They are found today in Tanzania, near Tanga, southwest of the Umba river. Some of their villages remained in the Shimba hills, south of Mombasa; but the bulk of the Wa-Digo is in Tanzania. (They are also in Tiwi, 15 miles S. of Mombasa.)

(2) Wa-Shamba: Wa-Shambala are today, also in Tanganyika in the Usambara region. (They are considered traditional opponents of the Digo).

(3) Wa-Lungo.  Wa-Lungo live today at the lower end of Lake Tanganyika.

(4) Wa-Sefi or Wa-Sifi: Tribe is unidentified but now, apparently in Tanganyika as they are mentioned again on p264 in Tanzania.

(5) Wa-Giryama. – It is remarkable tribe of importance even today. They live north of Mombasa from Kilifi to the Sabaki valley.

(6) Wa-Chonyi. - today a small tribe allied with the Wa-Giryam.

(7) Wa-Kamba. - This tribe is today in the territory South of Nairobi up to Sabaki, mainly; but other nuclei are scattered elsewhere and some villages are not far from Rabai in the vicinity of the coast.

(8) Wa-Ribe. - Today only a couple hundred people, who have their kaya (place of deliberations where the elders used to meet) near Rabai. Today the name is pronounced Wa-Rive or even: Wa-Rihe.

(9) Wa-Jibana. - The rather small group is not far from the Wa-Ribes, a little NW of them. The name is now pronounced: Wa-Dzivana or also: Wa-Dzihana. Their kaya is between that of the Wa-Chonyi and that of the Wa-Ribe.

(10) Wa-Taita. - An important denomination. The tribes occupying the Taita Mountains (between Mombasa and Kilimanjaro) are called today by their neighbors: Wa-Taita, but themselves seem who prefer today's individual names above the collective name.

(11) Wa-Kadiyaro. A name that does not correspond today to any tribe. However A. Werner learned from informants that the mountain «Kadiaro» marked by Krapf north of the Usambara mountains corresponds to the mountain now called Kisigao.

(12) Wa-Dara. - Even this is not a tribe name today; but the Ndara king in the Taita group (now inhabited by the Wa-Sagala) retains this name.

(13) river Giuba is the Juba River in Kenya.

(14) Galla: The traditional view has been that the Galla occupied most of the Horn of Africa until the Somali, beginning about the tenth century, swept south and south-west from the shores of the Gulf of Aden driving the Galla before them. (Herbert S. Lewis 1966).

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Capitolo

Quando giunsero gli Arabi da San'a dello Yemen ed erano essi gente del Tubba' himyarita e questo avvenne nell'epoca del Paganesimo, come

P257

 

CHAPTER

When the Arabs came to Sanaa (1) in Yemen they were people of Tubba –Himyarites (2)- and this occurred during the age of Paganism, as

(1) Sanaa: present day capital of Yemen.

(2) Ritchie and von Sicard have: Tubba al-Himyari may be Tubba Abd Karib As‘ad Kamil (c. A.D.385-420) Tubba is a royal title for Himyarite rulers.

p258

dichiarò Qatadah nel commentare la parola dell'Altissimo: " Portateci i nostri padri, se siete sinceri. Sono essi migliori oppure il popolo del tubba'? Disse Qatadah: " Egli è il tubba' himyarita che guidò gli eserciti e rovinò al-Hira ed edificò Samarcanda ed era dei re dello Yemen.

E narrò Abu Hatim, citando al-Raqasi: " Abu Kalb As'adi, lo himyarita, era della stirpe dei tubba' e credette nel Profeta - Dio gli sia propizio e gli accordi salute. e durò nel regno cinquanta anni, come è detto nelle Sabaik ad-dahab. È  provato anche come il tubba' himyarita visse al tempo del profeta Mosè - cui sia la salute. e ciò per la testimonianza del versetto (coranico), che precede la menzione del popolo del tubba', e che dice: " Salvammo Israele dalla pena ignominiosa da Faraone. Questi fu orgoglioso prevaricatore. E li abbiamo eletti, di nostra scienza, sulle creature tutte ". E la divina parola « li abbiamo eletti » si riferisce a Mosè ed ai Figli di Israele. 

E (gli Arabi) edificarono Mogadiscio, che fu la prima città da loro. edificata; poi Bosasa, in arabo classico, che fu detta Bosasa perchè i suoi abitanti erano del Higgaz, costretti all'emigrazione. E fu detta;. Bosasa, dal soprannome di Mecea la nobile, come disse il poeta:

Bosasa è il soprannome della Madre delle città (Mecca); Cosi chiamarono Ie genti del Higgaz la loro dimora.

 

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Qatadah (1) said in commenting on the word from the Most High: "Bring our fathers, if you are sincere. Are they better then the people of Tubba (2)? Qatadah said:" They are the Tubba Himyarites who led armies and ruined al-Hira (3) and built the edifice at Samarkand (4) for the king of Yemen.

And narrated Abu Hatim (5), who quoted al-Raqasi (?): Abu Kalb Asadi al Himyari (6), was of the lineage of Tubba and believed in the Prophet - God is propitious; to Him our salute-. And his rule lasted fifty years, as has been said in the Sabaik ad-Dahab (7). It is also shown how the Tubba Himyarites lived at the time of Prophet Moses - to Him our salute- and for the testimony of the verse (of the Koran), which precedes the name of the people of Tubba, and that says "We saved Israel from Pharaoh’s ignominious punishment. These were proud people. And we have elected them in knowledge of all the creatures of the world (8). And the word of God we have elected refers to Moses and the Children of Israel.

And (the Arabs) built Mogadishu (9), which was the first city before others were built, then Bosasa (10), originally Arabic, which was called Bosasa (Bandar Qasim) because its inhabitants were from Higgaz (11) forced into emigration. And it was said;. Bosasa, the nickname of the noble, as the poet said: Bosasa is the nickname of the Mother of cities (Mecca), so I called the people of Higgaz to their home.

 

(1) Qatada ibn Di'amah al-Sadusi or Abu Khattab (d.735AD) was a commentator of the Koran who lived in Basra, Iraq.

(2) Ritchie and von Sicard have: Tubba al-Himyari may be Tubba Abd Karib As‘ad Kamil (c. A.D.385-420) Tubba is a royal title for Himyarite rulers. This is a quote from the Koran chapter 44 vers 37.

(3) al Hira: Kingdom in Iraq that totally felled in ruins and disappeared during medieval times.

(4) Samarkand: Samarqand, is a city in south-eastern Uzbekistan.

(5) Abu Hatim is probably to be identified with Abu Hatim al-Sigistani, the lexiographer (d839), also known as a scholar of the Coran.

(6) Abu Kalb is a scribal error for Tubba‘ Abu Karib As‘ad (A.D. 390-420). It is unlikely that there would have been a Tubba in the days of Moses (c. 1200B.c.) as the Himyarite Kingdom came into existence in c. A.D. 10. al-Masudi, Muruj al-dhahab vol. 2, p. 61, states that As‘ad ruled for 100 years, as does ibn Khaldun (Ta’rikh ibn Khaldun).

(7) Sabaik ad-Dahab: The "Book of Gold Bars" by the prominent Iraqi theologian and historian Suwaydi (1786-1831) is a revised and expanded interpretation of the "Dictionary of the Arab Genealogy" by the Medieval Egyptian scholar Ahmad ibn Ali Qalqashandi.

(8) Koran chapter 44 vers 32.

(9) Ritchie and von Sicard have: Maqdishu. This connection of Mogadishu with the Jews is rendered realistic when it is considered that the form of the name when written in Arabic is the Hebrew word for “holy place”’—mqdsh. Is it possibly connected with a tradition coming from Ethiopia?

(10) Bosasa: historically known as Bandar Cassim is a city in the northeastern Bari province (gobol) of Somalia. Enrico thinks it might be the old name of Mombasa.

(11) Higgaz: the province of Mecca.

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Ancora ii tubba', himyarita costrui Kilwa; Pate; Siwi; Amu; e Gama. Gama era una città nell'isola tra Kilifi ed il fiume Tana; ed è ora chiamata Gamini. Era I'isola fiorente, con edifici costruiti in pietra e calce; fu distrutta dal mare che la guadagnava a poco a poco. Gli abitanti cosi rimasero senz'acqua ed emigrarono ad Ozi. Gli edifici furono allora sommersi; ed ora (la località) si chiama «Mare di Gama » ed ha onde pericolose. E chi sta in barca vede Ie mura ed i muraglioni, quando la barca arriva là sopra, e ne raccoglie Ie pietre per (i mercati di) Malindi e Mambrui, durante il monsone di Nord Est.

Il tubba' cercava I'oro e scavò e trovò quel che trovò. Quindi gli Arabi si estesero e popolarono la zona tra Mogadiscio e Mombasa: Merea e Brava. Ed allorchè gli Arabi giunsero al Giuba, i Zengi fuggirono via da loro e perciò essi (Zengi) furono detti Kasur e cioè < i fuggenti ». Poi gli Arabi cercarono di entrare in contatto con loro; e dopo due mesi si incontrarono e (gli Arabi) diedero loro vesti e doni di oggetti. Scomparve perciò la loro paura e si accordarono tra loro amorevolmente ed amichevolmente, sì che gli Zengi si legarono con gli Arabi di un'amicizia sin oggi ininterrotta. Nè vi furono tra loro divergenze circa Ie leggi perchè in quell'epoca gli Arabi erano pagani.

Quindi (gli Arabi) colonizzarono la regione tra il Giuba e Mombasa: Kisimayo, Ie cui genti vennero dall'Egitto dove è una città chiamata Banah. Ed essi sono i Bagiuni. Poi (colonizzarono gli Arabi): Faza e Siwi, Ie cui genti vennero dallo 'Oman, dove è una baia e, sin oggi, una città chiamata Siwi, i cui abitanti sono (delta tribù dei) Banu Sa'd. Indi

 

P259

Yet the Tubba Himyarites (1) built Kilwa, Pate, Siwi (2), Amu (3) and Gama (4). Gama was a city on the island between Kilifi (5) and Tana River, and is now called Gamini. The island was thriving, with buildings made of stone and lime, it was destroyed by the sea that came closer little by little. Residents were without water and so emigrated to Ozi (6). The buildings were then submerged, and now (the place) is called Sea of Gama (4) and has dangerous waves. And whose boat comes over there will see walls and walls, and the boats collect stones for (the markets of) Malindi and Mambrui during the North East monsoon.

The Tubba searched gold and dug and found what they wanted. Then the Arabs extended and populated the area between Mogadishu and Mombasa: Merca and Brava. And when the Arabs came to Giuba (7) the Zengi fled away from them and therefore they (Zengi) were called Kasur (8) (those who flee). Then the Arabs tried to get in touch with them, and after two months they met; (the Arabs) gave them gifts of clothes and objects. So disappeared their fear and they became friendly and lovingly, so that the Zengi is tied with the Arabs in unbroken friendship still today. Neither were there differences between them because I read that the Arabs were then still pagans.

Then (the Arabs) colonized the region between Mombasa and Giuba (7): Kisimayo (9), and where the people are that came from Egypt in a city called Banah (10). And they are Bagiuni. Then (the Arabs colonized): Faza (11) and Siwi (2), and where the people are that came from Oman, where there is a bay and, as today, a city called Siwi whose inhabitants are (of the tribe of) Banu Sad (12).

 

(1)Tubba Himyarites: Ritchie and von Sicard have: Tubba al-Himyari may be Tubba Abd Karib As‘ad Kamil (c. A.D.385-420) Tubba is a royal title for Himyarite rulers.

(2) Siwi: better known as Siyu; Siyu is a settlement on the north coast of Pate Island, within the Lamu Archipelago in Kenya's Coast Province.

(3) Amu: = The island of Lamu (N-Kenya).

(4) Gama:  see my webpage Ras Kuluma (Ras Ngomeni) in Kenya.

(5) Kilifi: see my webpage on Kalfa (Kilifi)

(6) Ozi: for the three kingdoms of Ozi see my webpage on Chika (Ras Shaka)

(7) river Giuba is the Juba River in Kenya.

(8) also written Kushur. On page 259 it is explained that this means ‘those who are fleeing’. Enrico adds: The 'Book of Zengi' does not say in which language Kasur would mean 'fleeing'. The Pokomo, today in the Tana valley, still calls their neighbors the Giryama with the name of Koshuru who, as we have seen, are one of the Wa-Nyata tribes. This preservation of the name in the oral tradition of the Pokomo is proof that Kasur in the « Book of Zengi » represents really one of two denominations with which the Bantu people of Juba also known as Wa-Nyika were locally known from antiquity.

(9) Kisimayo: southern harbour of Somalia.

(10) Banah: Enrico says: A city called Banah does not seem to exist in Egypt. Ritchie and von Sicard have: The derivation of the tribal name Bajuni from it appears to be pure speculation. There is however the Wadi Bana in Yaman north-east of Aden.

(11) see my webpage: Faza (on Pate island).

(12) The Banu Sa'd was one of the leading royal tribes of Arabia during the Islamic prophet Muhammad's era.

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(colonizzarono): Pate, i cui abitanti provengono dalla Siria; ed Amu, che sono genti dello 'Oman e dello Higaz; e Ozi, che sono genti dello 'Iraq,

specialmente di Kufa; e cosi anche gli abitanti di Malindi provengono da Kufa. Ed (abitarono gli Arabi) Yumbo; ed è certo che essa fu detta Yumbo in arabo, perchè i suoi abitanti vennero da Yumbo nello Yemen e perciò fu chiamata Yumbo anche questa. Quanto a Kilifi è il nome di una tribù, il cui capostipite fu 'Amir ibn al-Harit. E Mtafi deriva da al- Ta'if. Mombasa, poi, Ie sue genti provengono dal Higaz, come abbiamo detto prima; ma altre provengono dallo 'Oman: dai Gulandani genealogicamente; e questi sono molto erroneamente detti Kilindini. Essi sono delta stirpe di Gulanda ibn Karkara; ed i discendenti di costui hanno

 

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Then they (colonized): Pate, whose inhabitants come from Syria, and Amu (1), who are people of Oman and Higaz (2), and Ozi (3), who are people of Iraq, especially of Kufa (4), and also the people of Malindi come from Kufa. And (the Arabs lived) in Yumbo (5), it is certain that it was called Yumbo in Arabic, because its inhabitants came from Yumbo in the Yemen and therefore this was called Yumbo. As for Kilifi (6) it is the name of a tribe, whose parent was Amir ibn al-Harit (7). A Mtafi (8) who comes from al-Taif (9). Mombasa then, its people come from Higaz, as we have said before, but others come from Oman: genealogically the Gulandani (10), and these are very erroneously called Kilindini (11). They are the race of Gulanda ibn Karkara (12), and the descendants of the latter have

 

(1) Amu= The island of Lamu (N-Kenya).

(2) Higgaz: the province of Mecca.

(3) Ozi: for the three kingdoms of Ozi see my webpage on Chika (Ras Shaka)

(4) Kufa: Kufah, is a city in Iraq, about 170 kilometres south of Baghdad.

(5) Yumbo: Enrico says: This is probably an allusion to Yanbu, a port of the Higgaz. In Enrico’s opinion, we have here another example of successive shifting of geographical names towards the South in accompaniment of the migrations of the Bantu pushed by the Galla: that of Gumbo: Yumbo on the lower Juba, preserved to this day to designate a village of Somalia; near Mombasa to indicate a village inhabited by the Wa-Nyika (formerly also residing on the Juba), as Krapf attests in 1844 and Guillain in 1847 mentions Djonvou as a village besides  Mombasa, (and a third one at the Tanzania border).

Note: See my webpage: Tiung-Lji also called Zhonglji or Chung-li (Shungwaya??) (in Kenya) in which an abstract of : CONFLICTING HISTORIES; The archaeology of the iron-working, farming communities in the central and southern coast region of Kenya; by RICHARD MICHAEL HELM. (2000). In that article with as basis archaeological results the authors argue that the Mijikenda migration never took place.

(6) Kilifi: see my webpage on Kalfa (Kilifi)

(7) Amir ibn al-Harit: Enrico says: He is to be identified with the progenitor of a tribe of al-Bahrayn.

(8) Mtafi, today called Mtwapa, immediately North of Mombasa.

(9) Al-Taif is the well-known locality of the Higgaz.

(10) Enrico says: Gulandani, are the descendants of the first imam of Oman: Gulanda ibn Masud al-Azdi. Gulanda =Julanda.

Taken from: Jean-Charles Ducène. Les esclaves de l’océan Indien dans les sources arabes (IXe-XVe siècles). Revue Historique de l’océan Indien, 2019, L’esclavage, sujet d’Histoire, enjeu de mémoire, 16, pp.269-285. hal-03247108

The authors rely on a late 18th century Omani chronicle which claims that two brothers, Sa'id and Sulayman, heads of the Ma'wali Julanda family, fled Oman for East Africa after having been defeated by the Umayyads. In the Book of Zanj, the Julanda are related to the Kilindini clan of Mombasa, while a title deed to land at Ras Mkumbu in Pemba, dated 910/1504, mentions a Julandi. As al-Mas‘udī chronologically fixes the conquest of the island (Pemba) by the Muslims at the time of the conquest of Crete (821-826) and around the overthrow of the Umayyads. This places the event in the second half of the 8th century. In any case, archeology has revealed the existence of a mosque with an Ibadi miḥrab (Ibadism is the Islam of Oman) in the middle of the tenth century.

Note: Al Jahiz (869) mentions: As for Ibn Gaifar, it is an-Nu' man b. Gaifar b. 'Ubad b. Gaifar b. Al  Julanda (or Gulanda); they had made an incursion in Zang territory: The Zang killed them and plundered the camp.

(11) Kilindini is a clan from Mombasa.

(12) Gulanda ibn Karkara: Richie and von Sicard have: Juland von Kirkira. This may be pre-Islamic in its connections, but the text refers to two grandsons who fled from Hajjaj’s attack on Uman. See Ibn Razik p XII, 2, 3, 5, 13.

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la nisba. al-Gulandani; sono una triblù dello 'Oman che esiste ancora. Altri abitanti di Mombasa sono di origine dallo Yemen e da al- Gawf, che sono della tribù Tagmi, tribù discendente da Mahra ibn Haydan; ed i discendenti di costui hanno la nisba: al-Tagmawi in arabo concordemente. Al-Gawf è la regione tra lo 'Asir e Sana' dello Yemen, e non è esclusivamente di una tribù, ma di tribù diverse. Ed [edificarono gli Arabi]: Tiwi (in arabo classico), Ie cui genti provengono da Tiwi; e Fanga, che deriva da Fang nello 'Oman; e Wasini che in arabo classico vale a dire. « affliggiti », perchè gli abitanti di Fangi imprigionavano colà la gente.

Quando poi vi fu I'epidemia di peste, parecchie città e villaggi e centri abitati andarono in rovina; e perdurarono tali calamità sin oggi.

Così gli Arabi abitarono ii littorale del Mar delle Indie; e venivano la tnaggior parte con navi ed imbarcazioni, ma anche per via di terra venivano a causa delle guerre, da Sawakin e da Berbera, dirigendosi in opposizione alla Stella Polare verso il Sud, volgendo così il dorso alla Polare. E scendevano a Mogadiscio ed altrove. E la costumanza degli Zengi in quel tempo era che essi regolavano Ie loro questioni a mezzo dei loro patroni. Ogni Zengi aveva un patrono Zengi; e se un Arabo si presentava nella città degli Zengi era sotto la protezione del suo patrono e della tribù di questo, se aveva una contestazione con un altro Zengi. D'altra parte gli Arabi proteggevano gli Zengi da ogni questione di guerra ed altro. E se un Arabo prendeva a prestito qualcosa dai Kasur e poi si assentava, lo Zengi prendeva i beni di un altro Arabo e gli notificava:  Il Tal dei Tali era qui e poi è partito lontano da noi. Egli aveva verso di noi un debito di tanto e tanto. Ora questi tuoi beni sono vincolati. Consegnaceli sin che venga da lui regolato quel che egli a noi deve. E noi te ne saremo grati.

 

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the nisba (1): al-Gulandani (2); they are a tribe of Oman, which still exists. Other inhabitants of Mombasa are from Yemen and al-Gawf (3), which are from the Tagmi tribe, a tribe descending from Mahr ibn Haydan (4), and the descendants of the latter have the nisba: al- Tagmawi in Arab understanding. Al-Gawf is the region between the Asir (5) and Sana (6) in Yemen, and is not solely a tribe, but different tribes. And [the Arabs built]: Tiwi (7) (in classical Arabic), and those people come from Tiwi, and Fang (8), who come from the Fang of Oman, and Wasini (9) that in classical Arabic means: Plague, because the people there imprisoned the Fang people.

When there was a pest epidemic, several towns and villages were in ruins, and disasters such as these persist today. (14)

So the Arabs lived at the Sea coast of the Indies, and were for a part coming with ships and on animals on the land because as a result of wars, from Sawakin (10) and Berbera (11), they turned with the heading of the Polar Star to the South, turning so back from the Pole and down to Mogadishu and elsewhere. And the costume of the Zengi at that time was that they were regulating the issues of their visitors. Each (visitor) had a patron Zengi, and if an Arab was in the city of the Zengi he was under the protection of his patron and the tribe, if he had a dispute with another Zengi.(12) On the other hand Arabs defended the Zengi regarding the problems of their wars. And if an Arab borrowed something from a Kasur (13) and then they leaved, the Zengi took the property of another Arab and said: The so-and-so was here and then left us. He had with us a debt of so and so. Now because of these your assets are bound. Consequently see that he pays you what he had to us. And we will be grateful.

 

(1) Nisbat: an adjective indicating the person's place of origin, tribal affiliation, or ancestry.

(2) Gulandani: see note nr 10 on the previous page.

(3) al-Gawf: Al Jawf Governorate Yemen; inland and North of Marib; N-E of Sanaa.

(4) Enrico says: Mahra b. Haydan is the progenitor of the people of Mahra, on the Gulf of Aden.

(5) Asir is the S-E province of Saudi Arabia.

(6) Sanaa: Capial of Yemen.

(7) Tiwi, 15 miles S. of Mombasa.

(8) Probably this Fang is to be identified rather as Finga a locality of Oman, which seems to be located in Wadi Sama'il. In Kenya Fanga is Vanga close to the border with Tanzania.

(9) Wasini: island off the coast of Mombasa.

(10) Suakin: or Sawakin is a port city in northeastern Sudan, on the west coast of the Red Sea. It was formerly the region's chief port.

(11) Berbera: coastal town in N-Somalia.

(12) Ibn Battuta in 1331 describes a nearly identical habit in Mogadishu.

(13) Kasur: also written Kushur. On page 259 it is explained that this means ‘those who are fleeing’. Enrico adds: The 'Book of Zengi' does not say in which language Kasur would mean 'fleeing'. The Pokomo, today in the Tana valley, still calls their neighbors the Giryama with the name of Koshuru who, as we have seen, are one of the Wa-Nyata tribes. This preservation of the name in the oral tradition of the Pokomo is proof that Kasur in the « Book of Zengi » represents really one of two denominations with which the Bantu people of Juba also known as Wa-Nyika were locally known from antiquity.

(14) Ritchie and von Sicard have: These derivations of East African place-names from Arabian origins seem rather farfetched, especially since many of them have good Bantu meanings.

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Accaddero avvenimenti in Sana dello Yernen e cioè: Abraha il camuso, l'Abissino, era Emiro del Negus (etiopico), quando costui si impadronì dello Yemen. E vide I'Emiro schiere (di Arabi) che nella stagione (del pellegrinaggio) nel mese di du'I-higga andavano alla Kaba. Disse I'Emiro Abraha ai Re dello Yemen: ' lo vi costruirò un altro edificio in cambio della Kaba'. Rispose uno dei Re: ' Sì, costruiscilo per noi.

Accettiamo tutto quanto ti attendi da noi, senza esitazione '. Ed (Abraha) costruì una grande chiesa. Quando poi ebbe ultimata la costruzione e I'ebbe pavimentata ed illuminata con lampade, uno delle genti della Mecca la incendiò di notte e se ne andò via. L'indomani I'Emiro udì quel che era accaduto nella chiesa, si adirò e disse: ' Se Ie genti della Mecca si sono incollerite per questo edificio tanto da fare quel che hanno fatto, io demolirò Ie loro case, pietra per pietra'. Così preparò un esercito; ed aveva con Ie truppe un elefante denominato Mahmud. Quando giunsero nelle

 

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CHAPTER

The events that happened in Sana (1) in the Yemen namely: Abraha (2), the Abyssinian, who was Emir of the Negus (of Ethiopia), overtook Yemen. And the Emirs went in the season (5) (of the pilgrimage) in the month of dul-higga (3) to the Kaba. The Emir Abraha said to the Kings in Yemen: I will build another building in exchange for the Kaba. Said one of the Kings: Yes, build for us. We accept all that you make for us, without hesitation. And (Abraha) built a large church. When they had completed the construction and paved and lighted with lamps, one of the people of Mecca, putted it on fire at night, and went away. The next day the Emir heard what had happened with the church, was angry and said, If the people of Mecca did this to this building I will do the same and demolish theirs stone by stone. So he prepared an army, and troops and with an elephant named Mahmud (4). When they came

 

(1) Sanaa: present day capital of Yemen.

(2) Abraha ‘l-Ashram: was an Aksumite general, then the viceroy of South Arabia for the Kingdom of Aksum, and later declared himself an independent King of Himyar, even though he ruled much as a viceroy and relied heavily upon Axumite backing and ran his kingdom with Axumite customs and religion. And this from around 531–547 CE to around 555–570 CE.

(3) Higga: Dhu al-Hijjah also spelled Zu al-Hijjah, is the twelfth and final month in the Islamic calendar.

(4) Mahmud: meaning: the one who is praised.

(5) Season: The four months in which war was forbidden.

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vicinanze delta Mecca, l'elefante divenne restio; ed a sera vennero contro di loro «uccelli ababil che li colpirono con pietre indurite facendo di essi come pula di grano svuotata». E morirono tutti.

Si salvò un solo uomo che corse da Abraha il camuso e gli raccontò quel che aveva visto degli uccelli. Non aveva finito di parlare quando arrivarono (di nuovo) gli uccelli e gettarono su di lui una pietra sì che morì. Si meravigliò di ciò I'Emiro del Negus; e se ne ritornarono al loro paese. Li seguirono colà gli Arabi Himyariti ed i Qays Gilan, i quali stettero insieme con gli Abissini per ottanta anni. Poi gli Arabi (emigrati) morirono al termine loro destinato e rimasero soli (i loro discendenti) nati nel paese degli Abissini i quali parlavano in lingua abissina e non sapevano pronunziare l'arabo a causa delta loro mescolanza con gli Abissini e dello scarso numero degli Arabi e della grande moltitudine degli Abissini.

Poi nell'anno 41 dell'Egira, al tempo del Principe dei Credenti 'Umar ibn Hattab, tutti gli Arabi divennero Musulmani. Quando i Banu Qays Gilan (i Galla) udirono ciò - ed essi avevano giá abbracciato il Cristianesimo seguendo gli Abissini - si ricordarono del tempo passato e delle antiche cose degli Arabi; e si ricordavano di ciò in Abissinia. Gli Abissini si adirarono del discorso degli Arabi e del loro pentimento, quando sentirono che gli Arabi erano tutti diventati Musulmani. Si disputarono perciò. Ed (i Galla) fuggirono dal paese degli Abissini verso il paese del Giuba. 

Lì avevano Ie loro sedi primitive i Kasur. E non vi fu tra loro (Galla e Kasur) che inimicizia ed odio. I Galla uccidevano i Kasur ogni giorno e notte. Fuggirono quindi tutti i Kasur che erano nelle vicinanze del fiume Giuba e rimasero solo quelli che erano a Wama e Sungwaya.  Quando

 

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near Mecca, the elephant became reluctant, and in the evening came birds called ababil who hit them with stones of baked clay made like withered stalks of wheat.(1) They all died.

It saved one man who ran to Abraha’s (2) camp and told him that he had seen the birds. He had not finished talking when a bird arrived (again) and threw a stone on him so that he died. The Emir of the Negus was amazed at that, and they returned to their own country. They were followed by Himyarit Arabs (3) and Qays Gilan (4), who stayed in Abyssinia for eighty years. Then the Arab (migrants) died and there remained only (their descendants) who were born in the country of Abyssinia and who spoke the Abyssinian language and said they did not know Arabic because of their close mixing with Abyssinia and the low number of Arabs and the great multitude of Abyssinians.

Then in 41 AH (5) at the time of the Prince of Believers Umar ibn Hattab (6), all the Arabs became Muslims. When the Banu Qays Gilan (=the Galla) heard this - they had already embraced Christianity following the Abyssinians – they remembered the past and the ancient things of the Arabs, and were reminded of this in Abyssinia. The Abyssinians gave an angry speech to the Arabs about their repentance, when they heard that the Arabs had all become Muslims. Therefore (the Galla) fled from the country of Abyssinia to the country of Giuba.(7)

There, they settled among the primitive Kasur (8). There was between them (Galla and Kasur) enmity and hatred. Every day and night Galla and Kasur were killed. Then the Kasur who were near the river Giuba fled and remained only those who were in Wama (9) and Sungwaya (10). When

 

(1) Koran chapter 105 verses 3-5

(2) see nr 2 on the previous page.

(3) from Yemen.

(4) Enrico says: Galla appear as immigrants in Ethiopia following the Abyssinian forces withdrawal from Yemen after the failure of the elephant expedition against Mecca.

Ritchie and von Sicard: Qays Ghaylan of Himyar: the basic idea is to associate the African name (=Galla) with the Arabian Peninsula name that seemed most similar to it.

(5) 41AH: 662AD

(6) Umar ibn al-Khaṭṭab (c. 582/583 – 644) was the second Rashidun caliph, ruling from August 634 until his assassination in 644.

(7) Giuba is the Juba River in Kenya.

(8) see note nr 13 on p 261

(9) Wama: very downstream on the Jubba known as Jamame or Gamama from: de’eq Wama.

(10) Shungwaya: see my webpage on Tiung-Lji also called Zhonglji or Chung-li (Shungwaya??) (in Kenya).

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poi (i Kasur) giunsero al fiume Tana - (il cui nome è: Tana in arabo classico e designa la pietra che è piantata in mezzo al fiume; e questo scoglio ostruisce la corrente si che l'acqua scorre per i buchi dello scoglio, dal più basso al più alto, ed è chiamato: fiume Tana, ed, ora, in lingua suaheli: mtu Tana. Fine [della glossa]) - Quando, dunque, giunsero al predetto fiume Tana e videro quel grande fiume, si dissero in cuor loro: I Galla non uccideranno i loro prigionieri, perchè essi recidono i genitali dei nemici e non dei prigionieri. Allora si consigliarono tra loro ed, accordatisi in un'unica idea, i Pokomo si presentarono ai Galla e dissero: ' Noi accettiamo quanto voi volete. Non ci considerate vostri nemici, anzi vostri servi e schiavi e vi obbediremo. Levate da noi Ie vostre armi e siateci benevoli ! '. Risposero i Galla ai Kasur, e cioè ai Pokomo: ' 0 voi che obbedientemente vi sottomettete, non diventerete ora merce (da vendere). Calmate i vostri cuori e consolatevi! Siateci servi, i nostri ordini saranno obbligatori per voi e su di voi'. E si stabilirono colà.

Invece i Wa-Sifi ed i Waringu fuggirono verso Tiwi, Fanga e Tanga, (dove sono) sin ora. Quanto agli altri Kasur rimasti a Sungwaya e Wama, vi fu guerra tra loro ed i Galla ancora; sì che essi poi fuggirono sopra Bosasa nel paese detto Giryama. Quando giunsero i Kasur nel paese di Giryama, i Kasur avevano come capo un uomo chiamato Huzzan, perchè questi aveva loro insegnato (a fare) Ie freccie di ferro, mentre anticamente

 

P264

then (the Kasur)(1) came to the Tana River - (whose name is Tana in Classical Arabic and it is the stone which is planted in the middle of the river, and this obstacle is blocking the power of the water flowing to the holes of the rocks, from lowest to highest, so it is called the Tana river, and now in Swahili: mtu Tana. End [of glos])(12) - When, therefore, they came to the Tana river and they saw the great river, they said in their hearts: The Galla (2) do not kill their prisoners, because they collect the genitals of the enemy (3) but not from the prisoners. Then they advised each other and, accordingly in a single idea, the Pokomo (4) said to the Galla: We accept what you want. We considered you our enemies, but will be your servants and slaves and obey.  Lift your arms in benevolence! Then said the Galla (2) to the Kasur (1), that is the Pokomo (4): So obedient that you submit, you will not become our merchandise (but our clients). Calm your heart and rest! Servants, our orders will be binding on you and upon you. And they settled there. Instead the Wa-Sifi (5) and Waringu (?) fled towards Tiwi (6), Fanga (7) and Tanga, (where they are) right now. As for the other Kasur (1) who remained in Sungwaya (8) and Wama (9), there was war between them and the Galla (2), and they then fled the country of Bosasa (10) to Giryama (11). When the Kasur reached the town of Giryama, the Kasur (1) had as a head man named Huzzan (13), because he had taught them (to make) arrows of iron, while before

 

(1) see note nr 13 on p 261

(2) Galla: The traditional view has been that the Galla occupied most of the Horn of Africa until the Somali, beginning about the tenth century, swept south and south-west from the shores of the Gulf of Aden driving the Galla before them. (Herbert S. Lewis 1966).

(3) this habit was already noted by many medieval authors.

(about emasculating enemies)

Buzurg ibn Shahriyar (955)

Ch'en Yuan-Ching (late12 century)

Chou Chih-Chung: (1366)

Zare'a Ya'kob ruler of Ethiopia (1445)

Yakut (or Jakut) al Hamawi (1220)

Al Marvazi (1120)

Ibn Nasir al-Din (d1438)

Ning Xian Wang (1430)

(4) The Pokomo people are a Bantu ethnic group of southeastern Kenya. Enrico says: This pact, by which the Pokomo accepted the patronage of the Galla, is fully confirmed by the ethnic and juridical situation of the Pokomo. Cf. A. WERNU, Some Notes on the Wapokomo of the Tana Valley, in « Journal of the African Society XII, 1913, Pages 367-368.

(5) Wa-Sefi or Wa-Sifi: Tribe is unidentified but now, apparently in Tanganyika as they are mentioned here.

(6) Tiwi, 15 miles S. of Mombasa.

(7) Fang or Fanga: Vanga in Kenya close to the border with Tanzania.

(8) Shungwaya: see my webpage on Tiung-Lji also called Zhonglji or Chung-li (Shungwaya??) (in Kenya).

(9) Wama: very downstream on the Jubba known as Jamame or Gamama from: de’eq Wama.

(10) Bosasa: historically known as Bandar Cassim is a city in the northeastern Bari province (gobol) of Somalia. Enrico thinks it might be the old name of Mombasa.

(11) Wa-Giryama. – It is remarkable tribe of importance even today. They live north of Mombasa from Kilifi to the Sabaki valley.

(12) Ritchie and von Sicard: There is no connection between the name Tana and the Arabic word for “rock”. Tana = split, separate, hence referring to the rock separating the flow of the river.

(13) Ritchie and von Sicard: Huzzan: mhunzi is Swahili for black-smith.

p265

i Kasur avevano freccie di legno.  Quando (i Kasur) giunsero nel Giryama e costruirono colà il loro villaggio detto Kaya Giryama, non potettero più batterli i Galla; chè i Kasur prevalsero e furono vincitori; sì che sin oggi non hanno abbandonato più quel paese per disputa, essendo stati i Galla vinti da loro in quella località. E si stabilirono colà e procrearono figli e fecero amicizie specialmente con quelli di Bosasa. Cosi si associò ogni tribù degli Zengi con una tribù degli Arabi in Bosasa: i Giryama (Zengi) con gli (Arabi) Banu Gulanda, che son quelli detti poi Kilindini; i Mconi (Zengi) con gli Arabi della gente di al-Ta'if, oggi detti Mtafi, secondo la nisbah del loro villaggio che è Mtafawi; ed il discorso su ciò sarebbe lungo, perchè sin oggi essi assegnano ogni tribù (Zengi) ad una determinata tribù (Araba) e Dio è testimone di quel che io dico.

Quanto ai Mdigu e Msifi, Mkamba, Mlungo, essi furono i primi a giungere nel luogo dove ora abitano; e ciò è palese. Questi erano coloro che avevano Ie loro sedi intorno al fiume Giuba e ne partirono prima delle genti di Sungwaya. Si moltiplicarono i Kasur nel paese sì che fuggirono

 

P265

the Kasur (1) had wooden arrows. When (the Kasur) came to Giryama (2) they built their village called Kaya Giryama (15), no longer they fought the Galla (3); because the Kasur had won, and right now nobody leaves the country anymore because of that war, they have defeated the Galla in that location. And they settled there and had children, and made friendships, especially with those of Bosasa (4). Every tribe of the Zengi joined with a tribe of Arabs in Bosasa: the Giryama (2)(Zengi) with the (Arab) Gulanda Banu (5), who are those from Kilindini (6) then the Mconi (Zengi) with the Arab people of al-Taif (7), today called Mtafi (8), according to the nisba of their village which is Mtafawi, and this discourse is a long one, because right now they assign each tribe (Zengi) to a particular tribe (Arab) and God is witness of what I say.

As for Mdigu (9) and Msifi (10), Mkamba (11), Mlungo (12), they were the first to arrive at the place where they now live, and this is clear. These were people who had their homes around the river Giuba (13) and left before the people of Sungwaya (14). And the Kasur (1) multiplied in the country as other Zengi fled

 

(1) Kasur: see note nr 13 on p 261

(2) Wa-Giryama. – It is remarkable tribe of importance even today. They live north of Mombasa from Kilifi to the Sabaki valley.

(3) Galla: The traditional view has been that the Galla occupied most of the Horn of Africa until the Somali, beginning about the tenth century, swept south and south-west from the shores of the Gulf of Aden driving the Galla before them. (Herbert S. Lewis 1966)

(4) see p264 note nr 10

(5) see note nr 10 p260

(6) Kilindini is a clan from Mombasa.

(7) Al-Taif is the well-known locality of the Higgaz.

(8) Mtafi, today called Mtwapa, immediately North of Mombasa. Ritchie and von Sicard: They want to connect Mtwapa with Al-Taif in Arabia.

(9) see note 1 p256

(10) see note 5 p264

(11) see note 7 p256

(12) see note 3 p256

(13) Giuba: river Juba in Kenya.

(14) Shungwaya: see my webpage on Tiung-Lji also called Zhonglji or Chung-li (Shungwaya??) (in Kenya).

(15) Ritchie and von Sicard: Kaya: village. Sacleux (Dictionary vol1): fortified military and religious centre of the Mijikenda.

p266

da loro gli altri Zengi come i Watuzi, sin oggi. Ed i Bagiuni si stabilirono sul lido del Mare presso Sungwaya. Ed i Galla erano nell'interno; ed i Bagiuni ebbero con loro relazioni amichevoli, che non terminarono mai; nè essi (Galla) recidevano i genitali, eccetto che in un combattimento, ai Bagiuni; e si combattevano e poi si rappacificavano.

CAPITOLO

Vennero quindi gli Arabi dalla Siria. Erano truppe del califfo 'Abd al-Malik ibn Marwan dirette verso la costa del Mar delle Indie. Giunsero a Mogadiscio ed a Kilwa e chiesero il tributo alle genti del littorale; e queste lo pagarono. Queste truppe avevano un Emiro chiamato Musa, dei Banu Hat'am, che insegnò alla gente la lettura del Corano e la religione. Egli costruì un castello in Kilwa; e Ie genti del littorale gli ubbidirono dal primo all'ultimo. Poi la dinastia degli Omayyadi si estinse in

 

P266

like the Watuzi (1), right now. And the Bagiuni (2) settled on the shore of the Sea at Sungwaya (3). And the Galla (4) were there, and the Bagiuni had friendly relations with them, which never ended, they (the Galla) never took their genitalia, except in war to the Bagiuni (2), and after they were fighting they made peace.

CHAPTER

In the year 75AH (=694-695AD) came the Arabs from Syria. There were troops of the Caliph Abd al-Malik ibn Marwan (5) directed toward the coast of the Sea of the Indies. They arrived in Mogadishu and Kilwa and asked the people of the coast to pay tribute, and so they paid. These troops leader was called Emir Musa of the Banu Hatam (6), who taught the people to read the Koran and brought his religion. He built a castle in Kilwa, and the people of the coast where the first to obey. Then the Omayyad dynasty became extinct in

 

(1) Enrico: Tribe very well known from Rwanda and Burundi. Stigand (Land of the Zinj p34): Watui.

(2) Bagiuni: The Bajuni on the Bajuni islands on the coast of Kenya.

(3) see note p14 p265

(4) see note 3 p265

(5) Abd al-Malik bin Marwan: Abd al-Malik ibn Marwan ibn al-Hakam (644 - 705) was the fifth Umayyad caliph, ruling from 685 until his death.

(6) Enrico says: Bana Hatam were an Arab tribe that at least from the sixth century AD lived between al-Taif and Nagran along the caravan route from Yemen to Mecca.

p267

Damasco; e soltanto in Spagna restò il nome di quella dinastia sino all'anno 408. Ed il nome (dell'ultimo sovrano) fu Muhammad ibn 'Abd ar-rahman.

Nell'anno 149 venne poi un inviato della dinastia degli 'Abbasidi ai Sultani del littorale: Mogadiscio; Munda, detta Manda; Pate; Amu; Ozi; Kilifi; Bosasa; Zanzibar; Kilwa e Wibu; e tenne ad ognuno di essi un discorso che allietava il cuore degli ascoltatori per la dolcezza dell'eloquio di quel vizir. Egli si chiamava Yahya ibn 'Umar al-'Anazi. Ottenne dai Sultani del littorale quel che voleva e ritornò felicemente a Bagdad, dove informò il califfo Abu Ga'far 'Abdallah al-Mansur delle condizioni dei popoli del littorale: come essi erano in sottomissione indubbia. Versò quel tributo che aveva, riscosso; e molto se ne rallegrò il califfo Abu Ga'far al-Mansur. Poi nell'anno 189, essendo Califfo, Principe dei Credenti, Abu 'Abd- allah Harun al-Rasid in Bagdad, Ie genti del littorale tradirono e non pagarono il tributo. (il Califfo) allora mandò sue truppe verso il littorale e nominò governatori non arabi. Diventarono così governatori di ogni villaggio e cittá: governatori speciali nelle isole come: Kiwayu e Mombasa e I'Isola Verde (Pemba) e Kilwa. Ma dopo venti anni tradirono ancora gli abitanti delle cittá del littorale, al tempo di Abu 'I-'Abbas 'Abdallah al -Ma'mun nell'anno 209. E quando fu l'anno 212 venne fuori la questione delia creazione del Corano e sorse una lotta in Bagdad sì che si indebolì perciò la potenza di al-Ma'mun sul littorale e (queste genti) si ribellarono. (Il Califfo) allora preparò un corpo di cinquantamila uomini, che giunsero a Malindi e misero in fuga quanti erano nelle città, villaggi e paesi con

 

P267

Damascus, and in Spain remained only the name of the dynasty until the year 408AH (1). And the name (of the sovereign) was Muhammad ibn Abd ar-Rahman (2).

In 149AH (3) there came an envoy of the dynasty of the Abbasid to the sultans of the coast: Mogadishu; Munda, called Manda (4), Pate, Amu (5), Ozi (6), Kilifi (7), Bosasa (8), Zanzibar, Kilwa and Wibu (9), and gave to each of them a speech that gladdened the hearts of listeners for the sweetness of the language of the Vizier. He was called Yahya ibn Umar al-Anazi (10). He obtained by the sultans of the coast what he wanted and happily returned to Baghdad, where he informed the caliph Abu Gafar Abdallah al-Mansur (11) of the conditions of the people of the coast as they were in doubt as to their subjection. He poured the tribute that he had collected, and the Caliph Abu Gafar al-Mansur was very glad. Then in 189AH (12), as Caliph, the Prince of Believers, Abu Abd-allah Harun al-Rasid (13) reigned in Baghdad, the people of the coast betrayed him and did not pay the tax. (The Caliph) then sent his troops towards the coast and appointed Persian (14) governors. Thus there came governors in every village and town: Special governors in the islands: Kiwayu (15) and Mombasa and the Green Island (Pemba) and Kilwa. But after twenty years in 209AH (16) the people of the coastal cities, in the time of Abu l’Abbas Abdallah al-Mamun (17) betrayed him. And when in the year 212AH (18) came the question of the creation of the Koran and a struggle arose in Baghdad that so weakened the power of al-Mamun then the coast (people) rebelled. (The Caliph) then prepared a body of fifty thousand men, who arrived in Malindi and put those on the run who were in the cities, villages and countries.

 

(1) 408AH = 1017AD.

(2) Muhammad ibn 'Abd ar-Rahman was not the last Sovereign, but the one before the last, before Hisam III in the frantic succession of the last Umayyads.

(3) 149AH= 765AD

(4) Munda= Manda island in the Lamu archipelago.

(5) Amu= Lamu

(6) Ozi: for the three kingdoms of Ozi see my webpage on Chika (Ras Shaka)

(7) Kilifi: see my webpage on Kalfa (Kilifi). Ritchie and von Sicard have here Kalfa; capital of the Ajuran Imamate (about 1500AD) on the Shebelle River near the present Somali-Ethiopian border. As all other places mentioned in the list are coastal towns and as Kilifi is already mentioned in this document as an important place I think Enrico who translated the place as Kilifi is correct. Note that Ibn Majid in 1470 mentioned Kilifi as Kalfa.

(8) see note 10 p258

(9) Wibu also appears in the history of Kua: The Arab overlords of Kua were betrayed to the Sakalava of “Wibu” by the master mason of their town whose hand they had cut off to prevent him from working elsewhere. The Sakalava (of Madagascar) then raided Kua and many of its inhabitants were captured and sold into slavery. According to Martin Walsh 2011: Wibu is Ibo Island, off the coast of Mozambique.

(10) Ritchie and von Sicard: The third and last document in the Kitab al Zunuy: the Kawkab al-Durriya calls this vizier: Yahya bin Musa al-Anazi.

(11) Ritchie and von Sicard: Abdallah al-Mansur ruled 754-775AD. The Chronicler of Pate does not mention him and only refers to Harun al-Rashid (763 – 809) the fifth Abbasid Caliph.

(12) 189AH: 805AD

(13) he reigned from 786 to 809AD.

(14) Persian Governors: This might be a reference to the important Persian influence in the early centuries of the Swahili coast.

(15) Kiwayu: one of the Bajun islands.

(16) 209AH = 825AD.

(17) al-Ma’mun, in full Abu Al-abbas abd Allah Al-ma’mun Ibn Ar-rashid, (born 786, Baghdad—died August 833, Tarsus, Cilicia), seventh Abbasid caliph (r.813–833).

(18) 212AH = 828AD.

p268 

quell'esercito. Quindi accettarono il volere del Califfo e pagarono ii tributo anche per gli anni decorsi, a loro punizione per ordine del Califfo. E tutti furono sottomessi per quell´esercito senza combattere.

Racconto

La gente di Mombasa e quella delle sue campagne si riuni e si affollò in Mombasa; e soffriva per la fame. Dissero quelli della campagna: 'Andiamo nei nostri paesi, altrimenti periremo '. Risposero (gli altri): ' Aspettate sin che appaia la guerra e perciò: mvita hizi'. Quindi Bosasa fu detta: Mvita ed il suo antico nome in suaheli era Kugi Wiyi, ed in arabo: Bosasa. Fu poi detta Mombasa dal nome del Cristiano Portoghese che ne fu governatore; e Mvita a significare la guerra che venne lì da Bagdad nell'anno 2I3.

Indi i Turchi furono in Bagdad ed ostacolavano i Califfi nelle questioni del Littorale, in quanto (essi dicevano): ' Quelli sono Musulmani ed ubbidiscono al Signore dei mondi; e come mai voi prendete il loro denaro e non provvedete alle loro vedove e poveri ? Non avete ragione di fare questo, anzi cornmettete ingiustizia contro di essi '. Questo (discorso) era fatto dai Turchi  insidiosamente e non sinceramente. Quindi i Turchi vennero con due navi e giunsero a Munda e Pate e Siwi e si moltiplicarono colà e se ne tornarono poi al loro paese senza far male.

 

P268

Then they accepted the will of the Caliph and paid tribute for the past years, as their punishment by order of the Caliph. And all were subjected without a fight.

STORY

The people of Mombasa gathered as they suffered from hunger. The people of the country said in the meeting: Let us go into our country, otherwise we will die. Then said (the others): Wait for the war if it will appear: mvita hizi (1). Bosasa (2) was then called Mvita (3) and its ancient name was in Swahili Kugi Wiyi (7), and in Arab Bosasa (2). Mombasa was later called by the name of the Portuguese Christian who was governor (11), and Mvita was to mean the war that was there with Baghdad in 213AH (4).

Then the Turks (12) were in Baghdad and hindered the Caliphs in the affairs of the coast, because (they said): Those are Muslims and obey the Lord of the Worlds, why do you take their money and do not provide for their widows and the poor? You have no reason to do this, indeed you commit injustice against them. This (speech) was done by the Turks (8) insidiously and not sincerely. Then the Turks came in two ships (9), and arrived at Munda (5) and Pate and Siwi (6) and multiplied there (10) and then returned to their country without hurt.

 

(1) mvita hizi: Swahili for there is war.

(2) Bosasa see note 10 p258

(3) Mvita= Swahili for war.

(4) 213AH= 829AD. The war on p267 for the year 212AH

(5) Munda= Manda island in the Lamu archipelago.

(6) Siwi: better known as Siyu; Siyu is a settlement on the north coast of Pate Island, within the Lamu Archipelago in Kenya's Coast Province.

(7) Stigand himself (The Land of Zinj p120) says that the archaic form of the Suaheli language was called "Kingovi" (which seems not far from "Kungiwiyi").

(8) Enrico has this to say: The Turks here seem to take up the defense of the Zengi against a concept which, was traditional for centuries (see previous pages) among the Arab potentates of the Persian Gulf: that is, of considering the territory of the Zengi only within the limits of a useful enterprise for tax purposes.

(9) The timing is not correct. The Turks did arrive in ships but after the arrival of the Portuguese and to bring the Swahili into revolt against the Portuguese. (Turkish corsairs commanded by Ali Bey in 1581 till defeat in 1589.)

(10) nothing is known from this unsuccessful attempt to colonization by the Turks before the arrival of the Portuguese.

(11) Ritchie and von Sicard have: This seems unlikely as the Portuguese records call the place Maabese in 1498. From the names of the captains in Mombasa it is not possible to deduce: Basasa.

(12) The Turks: Ritchie and von Sicard have: this need to be the Seljuks (1038-1194AD).

p269

Nell'anno 906 vennero poi i Cristiani in sei navi a vela. Il loro capo aveva nome Vasco da Gama. Passò da Zanzibar dove gli furono favorevoli, venne poi con Ie navi a Bosasa e gli resistettero combattendo. Ed egli li combattè, ma gli si ruppe una nave e restò con cinque navi. Andò poi a Maludi, dove lo accolsero favorevolmente. Se ne rallegrò Vasco da Gama; ed onorò il Sovrano di Maludi e dintorni con ricchezza abbondante e gli inviò doni in riconoscenza. Disse Väsco da Gama-. ' Questa vostra

 

P269

CHAPTER

In 906AH (1) the Christians came in six sailing ships. Their leader was called Vasco da Gama. He passed Zanzibar where he was in favour (3), then the ships came to Bosasa (2) who resisted. And he fought them, but lost a ship and was left with five ships (4). Then he went to Maludi (5), which welcomed him favourably. Vasco da Gama was glad, and honoured the King of Maludi and surroundings with abundant wealth and they became thankful to him. Vasco da Gama said. This your

(1) 906AH= 1500-1501

(2) Bosasa see note 10 p258

(3) Vasco Da Gama did not land on Zanzibar on his trip to India but on the return.

(4) He had indeed to fight in Mombasa. He had only four ships not six. On the return voyage he burned one ship in a place close to Mombasa as to many crews had died.

(5) Maludi = Malindi in Kenya.

p270

città si chiama Maludi. Mia moglie si chiama Linda. lo spero che voi Ie darete il nome di mia moglie in segno di gioia per me da parte vostra'. Risposero: ' Pronta ubbidienza a Dio ed a te ! ' E cosi (la città) diventò Malindi sin oggi. Poi (Vasco da Garna) passò a Pate, Manda, Brava e Mogadiscio, ma non giunse ad Ozi. Indi passò in India dove restò due anni. Allora tornò sul Littorale, guerreggiò con Mombasa,la conquistò, entrò in essa per la forza di Dio Altissimo e costruì il forte. Prima c'era un monte con molte grotte. Furono chiuse queste grotte, interne ed esterne; lo elevarono in altezza, gli fecero porte e lo costruirono con pietre squadrate nel tempo di tre anni. Si stabilirono in esso e lo munirono di lunghi cannoni e catene e ceppi. Il Sultano di Bosasa aveva nome Husayn: fu imprigionato

 

P270

city is called Maludi. My wife is named Linda. I will give you the name of my wife as a sign of joy from me for you. They said: Ready obedience to God and to you! And so (the city) became known as Malindi today (2). Then (Vasco da Gama) went to Pate, Manda, Brava and Mogadishu, but came not to Ozi (1)(3). Then to India where he remained two years (6). Then to the coast of Zanj, to Mombasa with war, he conquered it by the power of God Almighty and he built a fort (4). Before there was there a mountain with several caves. These caves were closed, internal and external, and they raised the height and put in doors, and they built it with square stones over three years. Then settled in it with ammunition for the big guns and chains and fetters. The Sultan of Bosasa called Husayn (5): he was jailed

 

(1) Ozi: for the three kingdoms of Ozi see my webpage on Chika (Ras Shaka).

(2) Enrico: This local legend, which perhaps arose in late contacts with the Portuguese, has no foundation. Malindi is already mentioned with this name by al-ldrisi (therefore, in the XII century AD).

(3) Enrico: Vasco da Gama did not touch any of these landing places on his outward journey; but he passed instead to Mogadishu and Pate on the return journey, in January 1499.

(4) Enrico: Here too there is confusion. Mombasa was not taken by Vasco da Gama on his return journey in 1499, but by the Vice King Francisco d'Almeida in 1505 it was attacked, taken and destroyed. A fort in Mombasa already existed at the passage of Vasco da Gama. The Portuguese fortress was built in 1593-1596.

(5) Enrico: The last Sultan of Mombasa of the dynasty of the Shirazi, of presumed Persian origin, has the name, in the Chronicle of Mombasa translated by Guillain: Ibn Michham and not Husayn. Other sources give other dates and other names for the sultan who was made a Christian in Goa.

(6) It was the total voyage that took 2 years.

p271

dai Cristiani, che lo deportarono in India dove restò tre anni. Fu così investito del potere su Bosasa uno della gente di Maludi o Malindi, della stirpe al-Buri al-Malindi al-'Anazi. Il nome al-Buri deriva da un villaggio nello Hadramut detto Bura, che è presso Bant Sa'id ed entrambi (questi villaggi) sono dei Bana 'Anaza ibn Asad ibn Rabi'a ibn Nazar. Al-Buri è la nisba derivata dal villaggio predetto.

Quando il potere dei Cristiani Portoghesi si consolidò, il loro Governatore abitava presso il Castello e fu detto: 'Quartiere del Governo '; ed ora è diventato Mta Yalvani. Il nome del Governatore era: Bombasa o, secondo altri, Bombisa. Così Bosasa fu chiamata Mombasa dal nome del Governatore. Ma noi ignoriamo il significato del nome Bombisa. Dio lo sa!

Si stabilirono (i Portoghesi) a Pate dove era allora un regno. Ed a Sila. Sila era uno dei Padri Portoghesi che costruì là una chiesa per guardare il porto. Si chiamava Cila. Quando vennero Ie genti di Munda e Taqa e Kita e costruirono là un villaggio, che esiste sin oggi, lo chiamarono Sila.

Il potere dei Cristiani durò per lungo periodo, sin che, dopo ciò, venne un Emiro, capo di paese, di nome Salim al-Sarimi; e cacciò via tutti i Cristiani che erano in Mogadiscio Merca, Brava, Pate, Amu e

 

P271

by the Christians, who deported him to India where he stayed three years (1). So was invested with power over Bosasa (2) one of the people of Malindi or Maludi, from the group of al-Buri al-Malindi al-Anazi. The name al-Buri comes from a village in Hadramout called Bura, which is at Bant Said and both (the villages) are Bana Anaza ibn Asad ibn Rabia ibn Nazar (3). The nisba of Al-Buri is derived from the said village (4).

When the power of Christian Portuguese was consolidated, the governor lived in the castle and it was called: Government Quarters, and now has become Mta Yalvani. The name of the Governor was Bombasa or, as others say, Bombisa; So Bosasa was changed to the name of the Governor: Mombasa. But we ignore the meaning of the name Bombisa (5). God knows best!

(The Portuguese) settled in Pate, which was then a kingdom. And then in Sila. Silas was one of the Portuguese Fathers (6) he built a church there to watch the port. Its name is Cila. Then came the people of Munda and Taqa and Kita (8) and built a village there, which still exists today, called Sila (7). The power of Christians lasted for a long period, after that there was an Emir send by Qayd al Ard (11), named Salim al-Sarimi (9), he drove away all the Christians who were in Mogadishu, Merca, Brava, Pate, and Amu (10) and

 

(1) Actually it was not the last Sultan who fell in battle that was taken, but his son (whose name does not seem to result from Portuguese sources and could therefore be Husayn himself). The latter after the death of his three brothers, was taken by the Wa-seguju and was sent to Malindi where he submitted. Now the Book of Zengi adds that the young prince was exiled to India.

(2) Bosasa see note 10 p258

(3) The great tribe of the Anaza, formerly in Yamama, moved with the Muslim invasions into Iraq, Syria, and Eastern Arabia.

(4) Enrico: Bur is a settlement in the valley east of Sibam in Hadramawt.

(5) Enrico: Apparently this is another local legend, of the same type as the one referred to above on the Malindi name.

(6) Enrico: Although « Gil » is a very widespread Portuguese name, it may be that this one from Sila is also a legend.

(7) Sila, present day Shela is a village on the island of Lamu. There were indeed in Shela the remains of an ancient Portuguese chapel.

(8) Munda and Taqa and Kita: Three places in the Lamu Archipelago: Manda, Takwa, Kitau.

(9) He is not known from any other source.

(10) Amu= Lamu.

(11) Qayd al Art (=Master of the Land): this according to Ritchie and von Sicard is a title of Imam Sayf bin Sultan al Ya-rabi of Oman (r.1649-1688).

p272

Sila. Poi tornò I'Emiro lietamente nello 'Oman ed informò I'Imam circa i Cristiani, che stavano facendo azioni illecite: 'Ed ora i Musulmani augurano a te lunga vita perchè li hai sollevati dall'avvilimento e calamità, per volontá di Colui che ascolta Ie invocazioni'. Era allora l'anno 1076. Il cuore dell'lmam si inteneri per questo. L'Imam Sayf ibn Sultan al-Ya'rubi aveva un veliero che portava il nome di « Fath al-lslam ». Questo veliero viaggiava verso il Littorale per raccogliere notizie su quei paesi ed i Cristiani che là erano e sull'ingiustizia e giustizia che lì si facevano. Era allora governatore in Mombasa un (Portoghese) di nome Bombas, colui che diede il suo nome alla città. Ed un giorno si diede alla scelleratezza, e Ie sue azioni furono note alla gente di Mombasa; ma egli ancora perseverò nel male. Quando i Portoghesi cominciarono così a commettere illiceità contro Ie genti di Mombasa, queste fecero partire uno di loro per Mascate sul veliero dell'lmam, denominato Fath al-lslam ». Egli informò I'Imam di quel che era accaduto nella terra di Mombasa per Ie azioni di Bombisa, che era il governatore. L'Imam si adirò e disse all'Emiro Sahdad ibn Sahdi al-Beluci: ' Hai udito il discorso delle genti di Mombasa?'. Rispose I'Emiro: Si. E disse I'Imam all'Emiro: ' Compra vesti, sacchi e mercanzie e portale in viaggio a Mombasa. Sbarca lì la mercanzia, fitta una casa e vendi (la merce) a poco a poco. Osserva Ie vie di entrata nella cittá e gli umori degli abitanti verso di noi e trattali con lo stesso trattamento di un padre per i figli.' Rispose I'Emiro: ' Pronta obbedienza a Dio e poi a te, o lmam !'. Cosi preparò il suo viaggio per Mombasa I'Emiro Sahdad ibn tahdi al-Beluci e portò con sè belle mercanzie. Giunse a Mombasa

 

P272

Sila (1). Then the Emir informed joyfully the Imam in Oman about the Christians, who were the illegal government: And now the Muslims wish you long life because you have raised them from the evil and disasters, to the One who will listen in invocations. It was then the year 1076AH (2). The heart of the Imam softened by this. The Imam Sayf ibn Sultan al-Yarubi (4) got a boat called Fath al-lslam. This boat was travelling toward the Coast to collect information on those countries and if there were Christians and to find the unjust and justice. There was then a governor in Mombasa (Portuguese) called Bombas (3), who gave his name to the city. And he turned out to be a wicked man, and his actions were known to the people of Mombasa, but he still persevered in evil. When the Portuguese committed unlawful actions against the people of Mombasa, one of them went for Muscat on the boat of the Imam, called Fath al-lslam. He informed the Imam of what had happened in the land of Mombasa through the actions of Bombisa, who was the governor. The Imam was angry and said to the Emir Sahdad ibn Sahdi al-Baluchi (5): Have you heard the speech of the people of Mombasa? The Emir replied: Yes. The Imam said to the Emir: Buy clothes, bags and merchandise and travel to Mombasa. When the merchandise arrives there, start a business in a house and sell (the goods) little by little. Observe the routes of entry into the city and the moods of the people toward us and treat them with the same treatment of a father for his children. The Emir replied: Ready obedience to God and to you, Imam! So the Emir Sahdad ibn Sahdi al-Baluchi (5) prepared his travel to Mombasa and brought with him beautiful merchandise. He arrived in Mombasa

 

(1) Sila, present day Shela is a village on the island of Lamu. There were indeed in Shela the remains of an ancient Portuguese chapel.

(2) 1076AH= 1665-1666AD.

(3) see note Nr5 p271.

(4) Saif bin Sultan was the fourth of the Yaruba dynasty Imams of Oman, a member of the Ibadi sect. He ruled from 1692 to 1711. He firmly established Omani presence on the East African coast.

(5) Emir Sahdad ibn Sahdi al-Baluchi : His nisba al-Baluchi shows the beginning of a tradition of the Omani rulers to employ Baluchi soldiers (=in Sind: Pakistan) in East Africa.

p273

Nell’anno 1086; e fittò una casa nel mezzo della cittá. Vendette Ie merci che aveva; e nessuno dei Cristiani sapeva di lui, eccetto due uomini delle genti di Mombasa che erano andati a Mascate. E I'Emiro Sahdad ibn Sahdi vendeva e donava ai capi vesti corte e camici e datteri. Nè cessò di fare questo sin che divenne caro ed onorato presso Ie genti di Mombasa. Andava insieme con loro nell'interno e tornavano insieme, sin che I'Emiro conobbe Ie vie per Mombasa, tutte. Quando poi venne il monsone, riparti per Mascate ed informò I'Imam Sayf ibn Sultan al-Ya'rubi di quel che si faceva e di quanto era accaduto nella terra di Mombasa per Ie azioni riprovevoli del governatore. Disse I'Imam: ' Noi abbiamo il dovere ormai di respingere I'oppressore ed in Dio è il successo'. Quindi preparò un esercito, cui pose a comandante e principe Sahdad ibn Sahdi al-Beluci. Questi partì con navi a vela e vascelli con un pilota delle genti di Mombasa. Quando giunsero a Mombasa, entrarono i vascelli nella baia di Kilindini. Sbarcarono colà i soldati dell'lmam; e Ie genti di Mombasa furono a loro fianco per la guerra concordemente, in un unico pensiero di essere con i soldati dell'lmam comandante del paese. La nave dell'lmam si ancorò alla porta di Kilindini con i cannoni pronti. I Cristiani entrarono nel Castello e sbarrarono la porta e tiravano con i cannoni del Castello, ma i loro proiettili non colpivano la nave dell'lmam, perchè essa era nelia baia di Kilindini in basso ed il Castello era in alto. In quel tempo Ie navi a vela dei Cristiani arrivavano dal loro Regno a Mombasa in sei mesi e più. Perciò non giunse loro neppure una nave; e chiedevano aiuto nè ebbero alcun aiuto per quattro mesi. Quando (i Portoghesi) videro che i soldati dell 'Imam stavano fiduciosi nella cittá e dormivano senza vegliare, uscirono i Cristiani di concerto ed attaccarono gli Arabi in un solo attacco; e combatterono e morirono circa duecento Arabi. Quel giorno I'Emito Sahdad ibn Sahdi stava sulla nave; e quando I'Emiro udì i fucili, scese con Ie truppe e combattè. Allora i Cristiani rientrarono nel Castello, sbarrarono la porta. L'Emiro Sahdad, ciò visto, fece costruire alcune scale; e su di esse gli Arabi salirono sul Castello dal lato di Occidente e sorpresero quelli. Cristiani dormivano ubbriachi. Li uccisero, li sbaragliarono e li cacciarono vinti. Si impadronì così I'Emiro Sahdad del Castello di Mombasa, dopo cinque anni (di assedio), nell’anno 1091. Ed altri dice: dopo

 

P273

in year 1086AH (1), and got a large house in the middle of the city. He sold the goods that he had, and none of the Christians knew him, except two men of the people of Mombasa that had gone to Muscat. And the Emir Sahdad ibn Sahdi (2) sold and donated to the elders gowns and robes and court dates. And ceased to do so when he became dear and honored with the people of Mombasa. He went to the lands around and returned inside, and the Emir knew all roads in Mombasa. When the monsoon came, he went to Muscat and informed the Imam Sayf ibn Sultan al-Yarubi (3) what he did and what had happened in the land of Mombasa about the reprehensible actions of the governor. The Imam said: We now have the duty to reject the oppressor and God will give us success. Then he prepared an army, which had an amir and commander Sahdad ibn Sahdi al-Baluchi (4). They left with sailing ships with a pilot of the people of Mombasa. When arrived in Mombasa, the ships entered the bay of Kilindini (5). The soldiers of the Imam landed there and the people of Mombasa were on their side in the war, they were in a single thought with the soldiers of the Imam the master of the country (=Qayd al Ard). The ships of the Imam were anchored in the port of Kilindini with their guns ready. The Christians entered the castle and sealed the door and started shooting with the guns of the castle, but their bullets did not hit the ship of the Imam, because they were in Kilindini (5) bay below and the Castle was at the top. At that time it took sailing ships of the Christians who came from the Kingdom to Mombasa six months or more (8). So they did not even reached their ships, to search help or had any help for four months. When (the Portuguese) saw that the soldiers of the Imam were confident in the city and slept without a watch, the Christians came out and attacked the Arabs in a single attack, and fought and about two hundred Arabs died. That day the Emir Sahdad ibn Sahdi (2) was on the ship, and when the Emir heard the guns, He came down with troops and fought. Then the Christians returned into the Castle, and sealed the door. (7) The Emir Sahdad, built ladders, and with them, the Arabs attacked the Castle on the western side in surprise. The Christian were asleep. They killed them. So took the Emir Sahdad the Castle of Mombasa, after five years (of siege) in 1091AH (6). And others said, after

 

(1) 1086AH= 1665-1666

(2) see note nr 5 p272

(3) see note nr 4 p272

(4) al Baluchi: From Sind in Pakistan. The coast of Baluchistan was colonized by Oman and they used to recruit their solders there.

(5) Kilindini is a clan from Mombasa.

(6) 1091AH= 1680AD

(7) According to the Chronicle of Mombasa translated by Guillain, there were two campains against Mombasa: the first by the Imam Sultan ibn Sayf, who took the citadel; but when the Portuguese returned, they had to retread. The second would be that of the Imam Sayf ibn Sultan. There is possible confusion between the two enterprises.

(8) probably from Mozambique.

p274

nove anni, nell'anno 1095 e questo sembra più esatto seconde quel che dicono gli anziani Farag ibn Ahmed e Muharnmad ibn Ahmed al-Himyari.

Indi I'Emiro Sahdad ibn Sahdi governò Mombasa per dodici anni. Poi nominò suo vicario uno dei suoi rninistri, di nome Nasir ibn Salim al- 'Amiri; e l' Emiro Sahdad si recò nello 'Oman per visitare I'Imam Sayf ibn Sultan. Rimase là nello 'Oman per due anni. Morto poi Nasir ibn Salim, l’Emiro Sahdad ritornò a Mombasa e la governò per altri sette anni.

Morì I'Imam Sayf ibn Sultan al-Ya'rubi nell'anno 1116 passando alla rnisericordia di Dio; e gli successe Sultan ibn Sayf ibn Sultan al- Ya'rubi, suo figlio, nella terra di 'Oman. Quando regnò Sultan ibn Sayf, scrisse una lettera all'Emiro Sahdad a Mombasa e diceva in essa: ' Dopo i saluti. Appena Ieggerai questa lettera, deciditi a partire in fretta perchè mio padre ti ha lasciato e costituito mio tutore. Desideriamo perciò che tu arrivi presto da noi. Salute'. Giunta la lettera all'Emiro Sahdad, egli prese a prestito dai mercanti di Mombasa e Zanzibar una sornma che lasciò a Mornbasa per la paga dei soldati. Costituì suo vicario urn uomo chiamato Hamid ibn Salim al-Sarimi, figlio dell'Emiro di cui abbiamo parlato

 

P274

nine years, in 1095AH (1)(2) and this second seems more accurate according to Farag ibn Ahmed and Muhammad ibn Ahmed al-Himyari (both were chroniclers). The Emir Sahdad ibn Sahdi (4) ruled Mombasa for twelve years. Then appointed Nasir ibn Salim al-Amiri one of his ministers as vicar. And the Emir Sahdad went in to visit the Imam Sayf ibn Sultan (5) in Oman. He remained there in Oman for two years. Then died Nasir ibn Salim, and the Emir Sahdad (4) returned to Mombasa and ruled for another seven years.

The Imam Sayf ibn Sultan al-Yarubi (5) died in 1116AH (3) moving to the grace of God, and he was succeeded by Sultan ibn Sayf ibn Sultan al-Yarubi, his son, in the land of Oman. When Sayf ibn Sultan (5) reigned, wrote a letter to the Emir Sahdad (4) in Mombasa and said after the greetings; when you receive this letter, you leave quickly because my father has left and made you my mentor. We want you to arrive as soon as possible. Health. When the Emir Sahdad (4) read the letter, he borrowed from the merchants of Mombasa and Zanzibar and left that at Mombasa to pay the soldiers. He appointed as vicar a man named Hamid ibn Salim al-Sarimi, son of the Emir we mentioned before.

 

(1) 1095AH= 1684AD

(2) Guillain found in a war-song in honnor of the exploits of Imam Sif and of which the manuscript was in Muscat a date of 1698AD. But he himself doubts the accuracy of that date, because documents from the India Company show that in 1696 Mombasa was already no longer Portuguese. Now of the two dates indicated in the Book of Zengi: that 1680-1681 and that of 1683 - 1684), the second seems more probable.

(3) 1116AH= 1704-1705AD. In note 4 p 272 a later date is given.

(4) see note nr 5 p272

(5) see note3 p273

p275

sopra. Quando I'Emiro Sahdad arrivò a Mascate, si incontrò col re Sultan ibn Sayf ibn Sultan e lo informò di aver preso a prestito la somma lasciata in Mombasa; e ciò a causa delta scarsezza delle entrate di Mombasa e di tutto il paese del Littorale. Disse l’lmam: ' Come vanno Ie cose in quelle terre che non se ne ricava nemmeno il debito per i soldati che sono colá e deve gravare sullo 'Oman ? È doveroso che la gente di Mombasa paghi Ie tasse al piu presto. Altrimenti ritireremo i nostri soldati nello 'Oman ed abbandoneremo Mombasa; come fu fatto nella questione di Mogadiscio, Merca, Brava e Pate che furono abbandonate per ordine di mio padre ai loro abitanti dall'Emiro Salim al Sarimi. Egli combattè i Cristiani, li cacciò via da quelie eittá, che poi abbandonò ai loro abitanti e se ne tornò nello 'Oman non lasciando alcun soldato nostro colà'. E risposero (all'lmam) i suoi ministri: 'Ma come possiamo sgomberare Mombasa, che è ben nota da noi per il Castello che la difende ed il porto profondo ? Come la sgombereremo?'. E ciò dicevano per la forza del suo castello e la bellezza del suo porto. Ritornò quindi I'Emiro Sahdad ibn Sahdi a Mombasa; e Ie genti di Mombasa pagarono Ie loro decime alla gente dell'Imam; e Hamid ibn Saiim aveva giá pagato il debito, che aveva fatto I'Emiro Sahdad: l'aveva pagato con i mezzi normali al di fuori delle decime. Dopo ciò I'Emiro Sahdad restò ancora in carica due anni.

Il re Sayf ibn Sultan ibn Sayf ibn Sultan era prepotente, tirannico, vizioso, dedito al vino ed al tabacco si era assuefatto; ed il ricordo di lui richiama la folgore ed il tuono. Egli si informava dai ruffiani circa Ie donne belle di volto e poi mandava gli uffiziali che gli portassero quelle donne

 

P275

When the Emir Sahdad (1) arrived in Muscat, he met with King Sayf ibn Sultan, and informed him that he had borrowed the sum left in Mombasa, owing to lack of revenue from Mombasa and the whole coastal country. He said to the Imam: How do I handle in those things when we do not even get the salary to the soldiers that are there and must rely on Oman? It is the duty of the people of Mombasa to pay taxes as soon as possible. Otherwise withdraw our soldiers to Oman and abandon Mombasa, as was done in the matter of Mogadishu, Merca, Brava and Pate, who were abandoned (3) on the orders of my father to their inhabitants in the days of the Emir Salim al Sarimi. They fought the Christians, drove them away from that place, then abandoned the people and came to Oman not leaving any of our soldiers there. Then said (the Imam) to his ministers: But how can we move on Mombasa, which is well known by us by the castle that defends the deep harbour? Do we move?  They said stay for the strength of its castle and its natural harbour. Then the Emir Sahdad ibn Sahdi (1) returned to Mombasa, and the people of Mombasa had to pay their tenth to the people of the Imam and Hamid ibn Salim who had already paid the debt of the Emir Sahdad: he had paid with the normal means outside the tenth. After that the Emir Sahdad still remained in office for two years.

King Sayf ibn Sultan ibn Sayf ibn Sultan (2) was overbearing, tyrannical, vicious, addicted to wine and tobacco, and he called his penis lightning and thunder. He was informed by some ruffians of a women with beautiful face and then sent them to bring that women

 

(1) Emir Sahdad ibn Sahdi al-Baluchi: he was first send to Mombasa as a spy (p272); then as head of the military expedition against Mombasa (p273); after winning the war became the ruler of Mombasa as governor (p274). On p275 he goes to Muscat to talk with King Sayf ibn Sultan about the wages of the soldiers.

(2) Imam Sayf ibn Sultan al-Yarubi of Oman organized the capture of Mombasa (p272).

Imam Sayf ibn Sultan al-Yarubi died in 1116AH (p274)

He was succeeded by Sultan ibn Sayf ibn Sultan al-Yarubi, his son (p274)

King Sayf ibn Sultan ibn Sayf ibn Sultan (p275) must have been his grandson.

(3) Oman’s grip on East Africa is weakening.

p276

famose per bellezza. Quando la seppero Ie genti delio 'Oman ed i capi, glielo fecero presente per lettera; ma egli negò. E chiamò I'Emiro Sahdad ibn Sahdi che era a Mombasa; e voleva sgomberare Mombasa per la scarsità delle entrate e la paga dei soldati. E inizialmente ciò era per seguire il divisamento dell'imam Sultan ibn Sayf ibn Sultan. Disse allora Muhammad ibn Utman al-Mazrui: ' 0 Emiro, non ritirare i soldati chè io posso pagare interamente il soldo delle truppe, così e così, al Sovrano. Così Muhammad ibn Utman prese in affitto [Mombasal dall'Emiro Sahdad ibn Sahdi per una somma determinata. Diminuì i soldati; sì che rimase solo una parte del loro complesso e solo una parte delle loro paghe.

E I'Emiro Sahdad ibn Sahdi investì del potere Muhammad ibn Utman al-Mazrui e partì per lo Oman. Così Mombasa passò sotto il Mazrui per via dell'affitto nell'anno 1152.

Muhammad ibn Utman al-Mazrui restò governatore di Mombasa per quindici anni, pot morì. Fu allora investito del governo di Mombasa Masud ibn Nasir al-Mazrui, che restò al governo per venticinque anni. Poi il governatore Abdallah ibn Muhammad ibn Utman per otto anni. Quindi il governatore Ahmed ibn Muhammad ibn Utman per trentatrè anni. Poi il governatore Abdallah ibn Ahmed per venti anni. Indi il governatore Sulayman ibn Ali per due anni. Poi il governatore Salim ibn Ahmed per venti anni. Poi il governatore Hamis ibn Ahmed ibn

 

P276

famous for its beauty. (1) When the people of Oman heard about it they sent a letter (=the word of the Koran), but he denied it. And he called the Emir Sahdad ibn Sahdi (2) who was in Mombasa, and wanted to talk of the shortage of revenue and pay of the soldiers in Mombasa (2). This according to the initial decision of Imam Sayf ibn Sultan ibn Sultan. Said Muhammad ibn al-Mazrui Utman: 0 Emir do not withdraw the soldiers I can pay the full amount to the troops. So Muhammad ibn Utman took the specified amount of the rent (of Mombasa) to the Emir Sahdad ibn Sahdi. Decreased the soldiers, and yet they only received part of their wages.

And the Emir Sahdad ibn Sahdi (2) invested power in Utman Muhammad ibn al-Mazrui (3) and left for Oman. So Mombasa came under Mazrui because of the rent in 1152AH(4).

Muhammad ibn al-Mazrui Utman remained governor of Mombasa for fifteen years, then died. Then was invested the government of Mombasa to Masud ibn Nasir al-Mazrui, who remained in government for twenty-five years. Then the governor Abdallah ibn Muhammad ibn Utman for eight years. Then the governor Ahmed ibn Muhammad ibn Utman for thirty years. Then the governor Abdallah ibn Ahmed for twenty years. Then the governor Sulayman ibn Ali for two years. Then the governor Salim ibn Ahmed for twenty years. Then the governor Hamis ibn Ahmed ibn

 

(1) Enrico: Here there is a lacuna in the text we pass from reign of Sultan b. Sayf to the troubled reign of his son Sayf II b. Sultan. He was proclaimed imam for the first time on his father's death in 1131AH (1719AD). But the facts to which the Book of Zengi refers here concern rather the accusations made against Sayf II during his second period of reign and before his second deposition which, according to the Chronicle followed by Guillain took place in 1154AH (1742AD).

(2) Enrico: Here the name of the Governor of Mombasa summoned by the Imam Sayf II b. Sultan was erroneously substituted in the ms. by Sahdad ibn Sahdi, who governed Mombasa, however, at the time of Sultan b. Saif. The misunderstanding is probably due to the fact that the episode of the conversation which already took place between Sahdad and the imam Sultan b. Sayf is being recalled here about the need for Mombasa to pay enough for the maintenance of the Omani garrison (see above page 275). The Imam Sayf II b. Sultan makes the same speech to Sahdad's successor that his father had made to Sahdad. The next governor of Mombasa, prior to the lease to the Mazrui, was Salih b. Sa'id al-Hadrami (cfr. Guillain, Documents cit., vol. 1, p. 535).

(3) Enrico: The discussion for the eviction of Mombasa between Sahdad and Sultan b. Sayf ended up with a loan; this, instead, with Saif II b. Sultan led to a very serious consequence because the power entrusted to the Mazrui became hereditary for that family. And the Governors Mazrui of Mombasa took advantage of the struggles of the last period of the Omani dynasty of the Ya'rubi to assert more and more an independent rule.

(4) 1152AH= 1739AD

p277

Muhammad per due anni. Indi il governatore Rasid ibn Salim per due anni. Ora torniamo alle notizie di Sayf ibn Sultan ibn Sayf al-Ya'rubi, quando apparve chiaramente la sua cattiva condotta, si riunirono i capi

 

P277

Muhammad for two years. Then the governor Rasid ibn Salim for two years. Now we return to the news of Sayf ibn Sultan ibn Sayf al-Yarubi (1), when his misconduct appeared clearly, the leaders of Oman gathered

 

(1) see note nr2 p275

p278

dello Oman e lo deposero dal regno; e gli successe I'Imam Ahmed ibn Sa'id al-Bu-Saidi; nè egli s'informaya nemmeno di Zanzibar nè di Mombasa, ma soltanto si occupava di sistemare Ie questioni dello Oman e di Mascate. La sua accessione al trono fu nell'anno 1193; e morì Ahmed ibn Said nell'anno 1206. Gli successe Sultan ibn Ahmed ibn Said al- Bu-Saidi nelle terre di Oman e Mascate. Egli mandò un suo cugino di nome Saud ibn Ali al-Bu-Saidi a Zanzibar. Quando Saud ibn Ali arrivò a Zanzibar, vi erano là una quantitá di tribù arabe antiche del tempo dell'lmam, Comandante della terra, Sayf ibn Sultan ibn Malik al- Ya'rubi; e nell'isola (di Zanzibar) erano Ie piantagioni nelle quali essi abitavano. Morì poi Sultan ibn Ahmed; e prese il potere Saud ibn Ali per il figlio di lui Said ibn Sultan, che era minorenne. Quando Sa'id ibn Suitan raggiunse i sedici anni, uccise (il reggente) Saud ibn Ali e prese il potere nell'anno 1219.

Egli sistemò gli affari dello Stato nello Oman e nel Littorale. Mandò a Mombasa un suo legato che si chiamava Hubub al-Gabs. Questi era

 

P278

and deposed the king, and he was succeeded by Imam Ahmed ibn Said al-Bu-Saidi (5). He did not ask information about either Zanzibar or Mombasa, but only took care to fix the issues in Oman and Muscat. His accession to the throne was in 1193AH (1), and Ahmed ibn Said died in 1206AH (2). He was succeeded by Sultan ibn Ahmed ibn Said al-Bu-Saidi in the land of Oman and Muscat. He sent his cousin named Saud ibn Ali al-Bu-Saidi to Zanzibar. When Saud ibn Ali arrived in Zanzibar (4), there were a number of Arab tribes of ancient time of the Imam, Qayd al-ard (=Commander of the earth), Sayf ibn Sultan ibn Malik al-Yarubi, and on the island (Zanzibar)(6) were plantations in which they lived. He later died Sultan ibn Ahmed, and the power went to Saud ibn Ali as regent for the son Said ibn Sultan, who was a minor. When Said ibn Sultan reached sixteen years, he killed (the regent)(7) and Saud ibn Ali took power in 1219AH (3).

He arranged the affairs of state in Oman and on the coast. To Mombasa was sent an ambassador called Hubub al-Gabs (8). He was

 

(1) 1193AH= 1779AD

(2) 1206AH= 1791AD

(3) 1219AH= 1804AD

(4) Zanzibar rises in importance in the eyes of the Sultans of Oman. A first step to become the Omani capital.

(5) Ibn Razik gives 1741AD; Wilkinson (Imamate Tradition, p226) has 1754AD.

(6) Enrico has here Zanzibar. Ritchie and von Sicard have Pemba. Because they add that it was in Pemba that the Mazrui lived.

(7) Ritchie and von Sicard say: neither Ibn Razik nor Wilkinson (Imamate Tradition) mention this.

(8) Ritchie and von Sicard say Hubub al Ghabash was the nickname of Salim bin Ahmad al-Bu Sa’idi. As far as we can find out the name seems to mean: The Blast from the Dark. Perhaps it was self-applied. This man is mentioned in Kawkab al-durriya.

p279

un uomo di molta generositá e coraggio e la sua dignità incuteva timore ai suoi ministri per la maestà della sua figura e della sua statura. Giunse a Mombasa in un piccolo veliero. Sbarcò avendo con sè una decina di Arabi con Ie loro spade. Si recò al Castello di Mombasa; e giunti alla porta chiesero al guardiano l'autorizzazione ad entrare. Ed entrarono prima che il guardiano tornasse; ed arrivarono così al governatore in carica nella terra di Mombasa. Gridarono i soldati contro di loro; ma il governatore li respinse. E si incontrarono il governatore e I'Emiro di Said ibn Sultan e cioè Hubub al-Gabs; ed il governatore si chiamava Muhammad ibn Said. Gli disse Hubub al-Gabs: ' Chi sei tu e di che è questa terra?'. E rispose il governatore timorosamente, impaurito dalla dignità di Hubub al-Gabs: Questa terra è del sayyid Said ibn Sultan ed io governo per conto di lui'. Disse allora Hubub al-Gabs: ' Scrivilo e questa è la carta e I'inchiostro, pronti'. Scrisse allora il governatore Salim ibn Ahmed al- Mazrui che il castello di Mombasa apparteneva al sayyid Said ibn Sultan ibn Hamid al-Bu-Saidi. E diede il docurnento a Hubub al-Gabs, che lo ripiegò e uscì dal forte. Sali quindi sul suo veliero, e, spiegate Ie vele, si diresse a Zanzibar in fretta. Quando si sparse la notizia e questa

 

P279

a man of much calmness and courage and dignity his ministers were afraid because of the majesty of his figure and his stature. He arrived in Mombasa in a small boat. Having landed with a dozen Arabs and their swords. He went to the Castle of Mombasa, and came to the gate attendant and asked permission to enter. And they went in before the attendant returned, and came to the governor in office in the land of Mombasa. The soldiers shouted at them, but the governor rejected them. Then they met the envoy of the Emir Said ibn Sultan namely Hubub al-Gabsi (2), and the governor's name was Muhammad ibn Said. Said Hubub al-Gabsi: Who are you and whose land is this? Said the governor, fearful, frightened by the dignity of Hubub al-Gabs: This is a land of sayyid Said ibn Sultan (3) and my own government on behalf of him. Said Hubub al-Gabs (2): Write this down on this paper. Then wrote the governor Salim ibn Ahmed al-Mazrui that the castle of Mombasa belonged to sayyid Said ibn Sultan ibn Hamid al-Bu-Saidi (3). He gave the document to Hubub al-Gabsi, who came out second best and strongest. He went back to his boat, raised the sails, he headed to Zanzibar in a hurry (1). When he spread the news and this

 

(1) Enrico: This contact of Sa'id ibn Sultan with the governor of Mombasa Salim ibn Ahmed al-Mazrui took place in the same year as Salim 's accession to power (in 1242AH= 1826) according to Guillain’s history, the Mazari (=Mazrui) gathered together to rebuke and ignore, among other things, the name of the messenger of Sa'id b. Sultan.

Ritchie and von Sicard: This episode was one of the reasons in making the British authorities withdraw their support for the Mazrui regime.

(2) see note 8 p278.

(3) Said ibn Sultan: Sultan of Oman who took power in 1804AD after killing the regent.

p280

storia, si riunirono i Mazari' a rimprovero e pentimento. Quando poi venne il monsone, il sayyid Said ibn Sultan arrivò a Zanzibar. Venne quindi I'Emiro col suo esercito e li combattè, cioè: combattè i Mazari' senza, tuttavia, poterli battere. Quindi Ie truppe se ne tornarono nello Oman. Ed il nome dell'Emiro era Masud ibn Said al-Bu-Saidi.

Quindi nell'anno 1227 si ebbe la guerra tra Ie genti di Lamu e quelle di Mombasa e cioè i Mazari'. In quel tempo Ie genti di Lamu erano in ribellione contro i Nabhani che, prima della predetta guerra, avevano il potere in quelia città. Quando i Mazari' videro che Ie genti di Lamu erano ribelli ai Nabhani, andò da loro Abdallah ibn Ahmed ibn Muhammad ibn Utman al-Mazrui e disse: ' Voglio contrarre matrimonio

 

P280

history, the Mazari rebuked it. When the monsoon came, the sayyid Said ibn Sultan (4) arrived in Zanzibar. The Emir then came with his army and fought them, namely: he fought the Mazari without, however, being able to win. So he returned his troops to Oman. And the name of the Emir was Masud ibn Said al-Bu-Saidi.

Then in 1227AH (1) came the war between the people of Lamu and Mombasa, and the Mazari. At that time the people of Lamu were in rebellion against Nabhan who before the said war had the power in that city (2). When the Mazari saw that the people of Lamu were to rebel against Nabhan, Abdallah ibn Ahmed ibn Muhammad ibn Utman al-Mazrui (3) went to them and said: We want to marry

 

(1) 1227AH= 1812AD

(2) Enrico: Banu Nabhan were Sovereigns of Oman with the title of King (malik) for more than two centuries until the reconstitution of the imamate of the Azdites in 1436 AD. Tradition says that a branch of the Banu Nabhan, who immigrated to the East African coast, had given rise to the dynasty of the Sultans of Pate and Lamu.

(3) Enrico: The Chronicle of Pate thus specifies the beginning of the war: In 1224AH (1809-1810AD) died the sultan of Pate named Fumo Madi and was succeeded by Ahmed ibn Sayh. The son of the deceased Sultan, named Fumoluti Kipunga, after having claimed the succession, agrees with the Sultan Ahmed ibn Sayh who entrusts him with the preparation of war against Lamu because of their rebellion against the Nabhan rulers.

The governor Mazrui of Mombasa, Abdallah ibn Ahmed; goes to Lamu showing himself ready to help the people of Lamu against Pate. So he settles down to building the fort, precisely in the idea that, once the construction is finished, he would then declare the his true intentions and subdued Lamu in agreement with Pate.

(4) see note nr 3 p279.

p281

(da voi) '. Risposero: ', Accettiamo. Noi sappiamo che tu vuoi la cittá; e (da parte nostra) pronta obbedienza a Dio e poi a te! '. Allora 'Abdallah ibn Ahmed costruì in un'isola nella terra di Lamu e passò un anno intiero sbarcando al mattino e risalendo la notte in un veliero in cui andava a dormire. E la cosa preoccupò Ie genti di Larnu; e si consigliarono in una riunione; e disse uno di essi che era il minore di loro in età e si chiamava Zahid ibn Mangumi al-Mahzumi: ' lo chiarirò in tre giorni la sua questione '. Così si mise a comprare due pecore, due giarre di burro e due sacchi di riso. Poi confezionò una lettera, a nome del Sultano di Pate, che diceva: « Dopo i complimenti. Ti arriveranno queste e queste cose in dono. Favorisci accettarle. Il dono è in misura del donante verso il donatore. Inoltre io vedo che tu sei in negligenza e seduzione. Ti ha sedotto Mana Mku bint Musa, perchè non abbiarno sentito la tua azione e giudizio sulle genti di Lamu. Saluti. Firmato: Sayh ibn Muhammad al-Nabhani». Il Mazrui (Abdallah ibn Ahmed) scrisse nella sua risposta: Dopo i complimenti. La tua lettera ci è giunta e l'abbiamo compresa. Abbiamo ricevuto quel che ti sei compiaciuto di rimetterci. Sei sempre benevolo con noi e te ne ringrazio. lo non sono stato affatto sedotto da Mana Mku bint Musa nè da altra. Udirai Ie mie azioni ed i miei giudizi quando avremo demolito l'isola. E quanto a Mad ibn sayh Urnar al-Buri ed il suo uffiziale Muhammad ibn Hagg ed altri; ed essi saranno nel castello di Mombasa cibo per il geloso. Saluti dal tuo fratello 'Abdallah ibn Ahmed ibn Muhammad al-Mazrui». Quando la lettera del Mazrui giunse alla gente di Lamu per rnano del loro inviato Musa, servo di Zahid Mangumi, la lesse e vide Zahid ibn Mangumi e la portò al capo, che era Muhammad ibn sayh Umar al Buri. Quando Ie genti di Lamu videro ciò, si riunirono al mattino e dissero ad Abdallah ibn Ahmed: 'Leggi la tua lettera. Questa è la risposta che tu hai dato a Sayh ibn Muhammad al-Nabhani. Sono chiari la tua azione ed i tuoi progetti. Esci dalla nostra cittá e tu sei, a Dio piacendo, un ingannatore'. Così partì il wali 'Abdallah ibn Ahmed per tornarsene a Mombasa, imbarazzato e corrucciato perchè il suo progetto era stato sventato.  Entrò di notte nella baia di Mombasa e sbarcò come se fosse malato ed ordinò ai suoi servi e compagni che erano con lui che celassero a tutti l'accaduto.

 

P281

(you). They said: accepted. We know that you want the city, and (for us) ready obedience to God and to you! Then Abdullah ibn Ahmed (1) built a stronghold on the island of Lamu and passed an entire year landing in the morning and at night in a boat in which he went to sleep. And that worried the people of Lamu, and they called a meeting and then a young man called Zahid ibn Mangumi al-Mahzumi said: I will clarify in three days the question. So they bought two sheep, two jars of butter and two baskets of rice. Then made a letter on behalf of the Sultan of Pate, in which he said after the compliments; these things came as a gift. Please accept. The gift is from the donor to the donor. Also I see that you are in negligence and deceived. Has Mwana Mku bint Musa seduced you, why did we not hear your opinion on the action of the people of Lamu. Regards. Signed: Sayh ibn Muhammad al-Nabhani (2). The Mazrui (Abdallah ibn Ahmed)(1) wrote in his response: After the compliments. Your letter has reached us and we understood. We have received what you are pleased to lose. You are always kind with us and thank you. I am not at all been seduced by Mana Mku bint Musa (5) nor other. You will know my actions and my opinions when we have demolished the island. And about Mad ibn Sayh Umar al-Buri (3) and his official Muhammad ibn Hagg (4) and others, they will be in the castle of Mombasa. Greetings from your brother, Abdallah ibn Ahmed ibn Muhammad al-Mazrui (1). When the letter of Mazrui came to the people of Lamu through Musa the servant to Zahid ibn Mangumi, and Zahid ibn Mangumi read it and carried it to the head, who was Muhammad ibn Sayh Umar al Buri (3). When the people of Lamu saw this, they gathered in the morning and said to Abdallah ibn Ahmed (1): Read your letter. This is the answer that you have given Sayh ibn Muhammad al-Nabhani (2). Clear your action and your projects. Sign out of our town and you are, God willing, a deceiver. Thus started the wali Abdallah ibn Ahmed (1) to return to Mombasa, embarrassed because the project had been foiled. He entered at night in the Bay of Mombasa and landed as if he was sick and ordered his servants and companions who were with him to keep quiet about all what happened.

 

(1) Abdullah ibn Ahmed: on p280 his people made a deal with him that he would go to Lamu and build a fort to protect them against an invasion from Pate. On p281 the people of Lamu find out it is a trick to dominate them out of his fort. They chase him back to Mombasa.

(2) Sayh ibn Muhammad al-Nabhani: belongs to the former ruler’s clan.

(3) Muhammad ibn Sayh Umar al Buri: among the new rulers of Lamu.

(4) Muhammad ibn Hagg al-Sasai: official of the new rulers of Lamu.

(5) Mana Mku bint Musa. Mana for Mwana = child ; Mku = big or leader; bint = daughter of Musa

p282

Poi il wali 'Abdallah si mise a preparare la guerra con un grande esercito di circa settemila uomini, (arruolati) tra i servi dei Mazari' ed i Bagiuni e Ie genti di Siwi, Pate e Fang e Tanga - ma secondo altri l'esercito era di cinquemila uomini (arruolati) tra i predetti (popoli). Questo esercito si imbarcò sulle navi. Non vi fu veliero nè feluca nè vascello che non fosse presente quel giorno e tutti carichi di soldati. Sbarcarono così a Sila e combatterono. I Mazari furono sconfitti per l'aiuto e forza di Dio e quelli di Lamu furono vincitori.

Quindi tennero consiglio; ed allora Muhammad ibn Hagg al-Sasai si recò a Mascate e chiese protezione al sayyid Said ibn Sultan, che gliela accordò e gli diede duecento uomini tra Arabi e Nubiani al comando di Utman al-Nubi. Questo a condizione che la paga dei soldati e la costruzione dell'isola fossero a carico degli abitanti di Larnu; e questi accettarono. Quando Muhammad ibn Hagg al-Sasai ritornò e giunse a Lamu, si inorgoglirono ed esaltarono i cuori di quelli che erano lì presenti; ed essi sbarcarono contenti e presero a costruire l'isola ed a provvedere i soldati delle paghe. Quando poi venne il monsone e cioè il vento di Nord, arrivò una nave nella quale era Said ibn Sultan al-Bu-Saidi. Si incontrò con quelli di Lamu e disse Said ibn Sultan: ' Presentatemi i vostri registri in modo che noi vi facciamo sapere la cifra che voi pagherete ed io vi darò '. Risposero: ' Ti ringraziamo. Noi già te l'abbiamo accordata. Ora prendi i tuoi soldati e la tua isola'. Poi Said ibn Sultan si recò a Zanzibar lieto e contento.

Quando poi furono passati alcuni anni, Said ibn Sultan, cominciò la guerra dallo Oman verso Mombasa, per accordo delle genti di Mombasa e del sayyid Said ibn Sultan, era suo pilota il maestro Munye Safi al-Gulandani - ed essi sono anche detti Kilindini e sono una tribù che discende da Gulanda ibn Masud ibn Karkara che regnò sullo Oman prima di Qays e la cui storia è ben nota sin oggi nella terra di 'Omán-.

 

P282

Then the wali Abdallah (2) began to prepare for war with a large army of approximately seven thousand men (16), (enrolled) among the servants of the Mazari (7) and the Bagiuni (8) and the people of Siwi (9), Pate and Fang (10) and Tanga - but according to others the army was five thousand men (enrolled) between those (people). The army embarked on ships (17). There was neither boat nor ship that was not present that day and loads of soldiers. They landed on Silas (4) and fought. The Mazari (7) was defeated with the help and strength of God and those of Lamu were winners.(3)

They held council, and then Muhammad ibn Hagg al-Sasai (1) went to Muscat and sought protection with sayyid Said ibn Sultan, who granted him and gave him two hundred men, Arabs and Nubians in command of Utman al-Nubi.(5) This was done on the condition that the pay of the soldiers and the construction on the island were paid by the inhabitants of Lamu, and they accepted. When Muhammad ibn Hagg al-Sasai (1) returned and came to Lamu, the pride exalted the hearts of those who were there, and they landed and took happy to build the barracks on the island and to provide the soldiers in wages. When came the monsoon that is the north wind, a ship arrived in which was Said ibn Sultan al-Bu-Saidi. He met with those of Lamu and Said ibn Sultan said: Give me your records so that we do know the amount that you pay and I will give it to you. They said: Thank you. We have already heard you. Now take your troops and your barracks. Said ibn Sultan then went to Zanzibar happy and satisfied.(6)

Then when a few years past, Said ibn Sultan, began the war of Oman to Mombasa, by an agreement of the people of Mombasa and sayyid Said ibn Sultan, in charge was the master Munye Safi al-Gulandani (11) – who are also called Kilindini (12) as they are a tribe descended from Gulanda ibn Masud ibn Karkara (15) that reigned Oman before the Qays (13) and whose history is well known today in the land of Oman-.

 

(1) Muhammad ibn Hagg al-Sasai: official of the new rulers of Lamu.

(2) Abdullah ibn Ahmed: on p280 his people made a deal with him that he would go to Lamu and build a fort to protect them against an invasion from Pate. On p281 the people of Lamu find out it is a trick to dominate them out of his fort. They chase him back to Mombasa. On p282 he prepares for war against Lamu and loses that war. His title: wali= governor.

(3) This fight of Sila took place in the year 1227AH (1812AD), according to the Chronicle of Pate.

(4) Sila, present day Shela is a village on the island of Lamu.

(5) Enrico: The envoy of the people of Lamu in Muscat, according to the information of Guillain (Documents cit., vol. 111, pag. 568), was called Abd ar-Rahman b. Nur ad-din. With the ethnic name of Nubians were designated in Oman the African soldiers.

(6) Sa'id ibn Sultan thus obtains the complete submission of Lamu and the payment of a tribute.

(7) Mazari= Mazrui.

(8) Bagiuni: The Bajuni on the Bajuni islands on the coast of Kenya.

(9) Siwi: better known as Siyu; Siyu is a settlement on the north coast of Pate Island, within the Lamu Archipelago in Kenya's Coast Province.

(10) Fang or Fanga: Vanga in Kenya close to the border with Tanzania.

(11) Enrico says: Gulandani, are the descendants of the first imam of Oman: Gulanda ibn Masud al-Azdi. Gulanda =Julanda.

(12) Kilindini is a clan from Mombasa.

(13) Qays: Ibn Razik: History of the Imams and Seyyids of Oman; has on pxii of the introduction that the early Muslims were victorious in concurring Oman because unexpectedly being reinforced by a large body of the Benu-Abdu-‘l-Kais from el-Bahrein. And: Qays Gilan = Galla. Enrico says: the Galla appear as immigrants in Ethiopia following the Abyssinian forces withdrawal from Yemen after the failure of the elephant expedition against Mecca. See also p263.

(14) Ritchie and von Sicard: The treaty between the Mazrui and Sayyid Said as found in Ibn Razik: History of the Imams and Seyyids of Oman.

(15) See note8 p328

(16) seven thousand men: Ritchie and von Sicard have 6000 men.

(17) The army embarked on ships: Ritchie and von Sicard have: The army went among the cattle and the horses.

p283

Allora Ie genti di Lamu, visto che il sayyid Said ibn Sultan era venuto a combattere Ie genti di Mombasa, andarono insieme in numero di sessanta uomini - ed altri dice di sessantasei uomini - e questo in due legni o velieri, in ciascuno dei quali vi erano trentatrè uomini. Sbarcarono nella baia di Mtapa e chiesero alle genti di Mtapa: 'Vi è una via per Lamu di qui? perchè il re ci ha costretti a venire qui e noi vogliamo tornare al nostro paese '. Risposero. 'Come rnai voi volete così? I Mazari' sono vostri nemici e questa innanzi a voi è una trincea nella quale vi sono vettovaglie e provvigioni e tutte Ie armi di guerra'. Quando Ie genti di Lamu intesero ciò, sbarcarono tutti quanti erano nei velieri, eccetto i marinai e, prima che se ne accorgessero quelli della trincea, li attaccarono ed assalirono. Fuggirono quelli delta trincea e se ne uscirono. La gente di Lamu andò ad informare I'Emiro Masud ibn Said che se ne rallegrò e mandò cento soldati di Zanzibar e delio Oman ad occupare quella trincea che era a lato di Utanigu.

Intanto il maestro Munye ibn Safi al-Gulandani era giá entrato nella baia di Kilindini con duecento uomini, senza che lo sapesse il Mazrui; e corsero all'isola di Mkupa e combatterono con i Mazari che furono così scacciati dall'isola di Mkupa. Ed i Mazari' si chiusero nel forte, mentre i soldati del sayyid Said ibn Sultan entravano nella cittá di Mombasa. I Mazari' restarono assediati nel forte e chiesero l'aman. Avuto l'aman, aprirono Ie porte ed i soldati del sayyid Said ibn Sultan entrarono nel forte e furono vincitori. E Ie residenze dei Mazari' nella cittá e nel forte furono occupate dai soldati del sayyid Said ibn Sultan.

Racconto

C'era un uomo delle genti di Pate di nome Abdallah ibn Nasir ibn Abd as-salam. Andò a Zanzibar e passò per Mombasa. Arrivato egli a Zanzibar, il sayyid Said ibn Sultan gli domandò: 'Che vedi, o 'Abd- allah ibn Nasir? ' Rispose: ' Ho visto Salim ibn Hamid tracciare in

 

P283

Then the people of Lamu, as the sayyid Said ibn Sultan (2) had come to fight the people of Mombasa, went with sixty men – some say sixty-six - and this in two wooden sailing ships (dhows), in each of which there were thirty men. They landed in the Bay of Mtapa (1), and asked the people of Mtapa: Where is the way to Lamu from here? Because the King has forced us to come here and we want to return to our country. They answered: You want what? The Mazari are your enemies, and this before you is an encampment in which there are supplies and equipment, and all the weapons of war. When the people of Lamu heard this, all of them had landed, except the sailors, and before those in the camp noticed it, they attacked and assaulted them. The defenders fled. The people of Lamu went to inform the Emir Masud ibn Said (3) and they rejoiced and sent one hundred soldiers of Zanzibar and Oman to occupy the encampment that was close to Utanigu.(4)

Meanwhile the headman Munye ibn Safi al-Gulandani (5) had already entered the bay of Kilindini (6) with two hundred men, without the knowledge of the Mazrui, they ran to the island of Mkupa (7) and fought with the Mazari (8) at the fort. And the Mazari closed the fort (9), while the soldiers of sayyid Said ibn Sultan (2) entered the city of Mombasa. The Mazari remained besieged in the fortress and asked for aman. Granted the aman, they opened the doors and the soldiers of sayyid Said ibn Sultan entered the fort and won the war. (10) And after that the residences of the Mazari (8) were in the city and the fort was occupied by soldiers of sayyid Said ibn Sultan (2).

STORY

There was a man of the people of Pate named Abdallah ibn Nasir ibn Abd as-Salam. He went to Zanzibar and Mombasa. He arrived in Zanzibar, the sayyid Said ibn Sultan asked: what news do you bring Abd-allah ibn Nasir? He replied:' I saw Rashid Salim ibn Hamid trace

 

(1) a creek 15km north of Mombasa and north of their defenses.

(2) Said ibn Sultan ruler of Oman (1804AD-1856). And the one who had moved to Zanzibar; had made Lamu into an ally and had started the Omani war against Mombasa. And won the war at the end of this p283.

(3) Emir Masud ibn Said had on p280 already fought against Mombasa but had failed to be victorious.

(4) Utange is a place 10km north of Mombasa island and 3km south of Mtwapa..

(5) Munye ibn Safi al-Gulandani: already mentioned on p283. For an overview of the importance of the Gulandani =Julanda clan in East Africa see note 10 p260.

(6) Kilindini is a clan from Mombasa.

(7) Mkupa: Now the district called Makupa in the north of the island of Mombasa.

(8) Mazari = Mazrui

(9) Fort Jesus in Mombasa.

(10) Enrico: This first conquest of Mombasa by sayyid Said ibn Sultan is securely dated, because in a letter, existing in the Archives of the Sultanate of Zanzibar the same sayyid Said ibn Sultan informs his leaders that the Omani flag was raised over the castle of Mombasa after the surrender of the Mazari on 7 January 1828.

p284

terra un quadrato ed un circolo, quindi cancellarli. Ed ho visto Hamis ibn Hamid battere sulla sua spada con la mano. Con ciò essi significavano: Salim (significava) che era bene preparare una trincea per la guerra; e Hamis (significava) invece:  basteranno Ie nostre spade per la potenza di Dio Altissimo. Ciò ha deciso il mio cuore ed il mio intelletto. Quando poi fu il monsone ed il sayyid partì per lo Oman, scoppiò la guerra dopo di lui; e si combatterono i Mazari' ed i soldati del sayyid. E fu ucciso Hamis ibn Munye Gau, che stava nell'isola di Mkupa, perchè i soldati del sayyid erano là; e con l'astuzia li cacciarono via i Mazari' ed il governatore e gli altri nella città di Mombasa come se essi non conoscessero Ie notizie della guerra. Quando il sayyid Said vide ciò, mandò suo figlio sayyid Halid ibn Said ed il vizir Sulayman ibn Hamid al-Bu-Saidi e li convocò ad uno ad uno. Il primo che fu convocato fu Rasid ibn Salim ibn Hamid e furono tutti imprigionati in numero di venticinque uomini dei Mazari'. Ciò avvenne nell'anno 1254; ed il governo dei Mazari' era durato centosette anni in totale.

E Muhammed ibn Utman stette al governo per 25 anni. Poi Masud ibn Nasir governò il paese per 25 anni. Poi Abdallah ibn Muhammed ibn Utman per 8 anni. Poi Hamid ibn Muhammed per 33 anni. Poi Abdallah ibn Hamid ibn Muhammed per 10 anni. Poi Sulayman ibn Ali per 2 anni. Poi Salim ibn Hamid per 10 anni. Poi Hamis ibn Hamid per 2 anni. Poi Rasid ibn Salim ibn Harnid per due anni e fu irnprigionato e con lui venticinque uomini; furono tutti portati nel Makran e morirono nel Makran, rimanendo solo due uomini che tornarono nelle terre del Littorale.

Quando furono imprigionati i (capi) Mazari', alcuni di essi fuggirono a Gasi della stirpe di Muhammed ibn Utman ed altri fuggirono a Taka Ungu della stirpe di Abdallah ibn Zahir, il cui notabile si chiamava Rasid ibn Salim. Questi disse: ' lo tornerò dopo questo', e cioè:

 

P284

on the ground a square and a circle, and then delete them. And I saw Hamis ibn Hamid beat on his sword with his hand. By this they meant: Salim (meant) that it was good to prepare for the war, and Hamis (meant): We need our swords through the power of God Almighty. That was enough for my heart and my intellect. (1) When came the monsoon and sayyid had departed for Oman, the war broke out, between the Mazari and the soldiers of the sayyid. Hamis ibn Munye Gau (?) was killed, while on the fort of Mkupa (2), because the soldiers of sayyid came there, and with cunning they drove away the Mazari. The governor and others in the city of Mombasa they had not yet heard the news that there was war. When sayyid Said saw this, he sent his son sayyid Halid ibn Said and the Vizir Sulayman ibn Hamid al-Bu-Saidi and summoned them (=The Mazari) one by one. The first who was convened was Rasid ibn Salim ibn Hamid (10), and a total of twenty-five men were imprisoned from among the Mazari. This happened in 1254AH(3), and the Government of Mazari had lasted one hundred and seven years in total.

And Muhammed ibn Utman stayed in government for 25 years. Masud ibn Nasir then ruled the country for 25 years. Then Abdallah ibn Muhammad ibn Utman for 8 years. Then Hamid ibn Muhammed for 33 years. Then Abdallah ibn Hamid ibn Muhammed for 10 years. Then Sulayman ibn Ali for 2 years. Then Salim ibn Hamid for 10 years. Then Hamis ibn Hamid for 2 years. Then Rasid ibn Salim ibn Hamid for two years (4) and he was with the twenty-five men who were imprisoned and were all brought to Makran (5) and died in Makran, while two men returned to the coastal lands.

When the (head) Mazari were imprisoned, some of the lineage of Muhammed ibn Utman (6) fled to Gasi (8) and others of the lineage of Abdallah ibn Zahir fled to Taka Ungu (7), notable among them was Rasid ibn Salim (9). Who said, I will return to this.

 

(1) Enrico: This person of Pate thus informs Said ibn Sultan of the intention of the Mazari to resume the war, despite their initial submission. Salim ibn Ahmed and Hamis ibn Ahmed, who here appear in a dream to the soothsayer of Pate, were the two Mazari rulers of Mombasa, who are mentioned on the last line of p276

(2) see note 7 p 283

(3) 1254AH = 1838AD Ritchie and von Sicard have 1224AH = 1809-1810AD. And they add that the date is very inaccurate.

(4) These are the rulers of the Mazrui of Mombasa. On p276 a similar list is given. Ritchie and von Sicard add that the length of the rule of the individual governors is different from the first list.

(5) Makran: Enrico: According to Said-Ruete (Said bin Sultan p69), the Mazari chiefs were exiled in Bandar Abbas. And Salil ibn Raziq (History of the Imams and Seyyids of Oman p349): they were exiled to Hormuz. In any case, the three sources agree in indicating the Omani possessions on the Persian coast.

(6) Muhammad ibn al-Mazrui Utman was the first Mazrui governor of Mombasa see p276

(7) Takaungu is a historic Swahili town located on the Kenyan Coast between Mombasa and Malindi, in Kilifi County. It is 10 km south of the town of Kilifi.

(8) Gasi: Gazi 10 km north of Makongeni in Kwale County, in Kenya's South Coast.

(9) Rasid ibn Salim: there are different people with this name. More explanation about them is found on p348.

(10) Rasid ibn Salim ibn Hamid; Ritchie and von Sicard say that this has to be Rashid ibn Hamad ibn Salim.

p285

a Taka Ungu e cioè. Taka yanumari, che vuol dire Taka Ungu. L'aveva edificata Rasid ibn Salim ibn Hamis nell'anno 1247; ed egli era il nonno di Rasid ibn Salirn ibn Hamis ibn Salim che edificò Taka Ungu.

Quindi il sayyid Said ibn Sultan cominciò la guerra con Siwi nell'anno 1259. Egli aveya un emiro di norne Hammad ibn Sammar. Quando andò a Siwi - e lì era lo sayh Mataka al-Gammawi -, combatterono e nel combattimento l'emiro fu ucciso da quelli di Siwi. E voleva portare i cannoni dalle navi per rompere la muraglia di cinta, ma fu ucciso per la via. Quando i suoi soldati sentirono che il loro emiro era stato ucciso, si ritirarono e tornarono a Faza; e così l'esercito rientrò senza raggiungere I'obbiettivo. Poi venne ancora una seconda volta il sayyid Said ibn Sultan e combatterono, ma nemmeno il sayyid ottenne  successo. E morì il sayyid Said ibn Sultan nell'anno 1273; ed alla morte di lui regnò Magid ibn Said dopo suo padre; e litigarono egli e suo fratello Bargas nella piantagione che era a Gu(ni). Bargas aveva con lui genti dei Hawarit e del Masakira, mentre Magid ibn Said aveva i soldati ed erano con lui i Cristiani Inglesi. Cornbattè Bargas ibn Said, ma fu vinto: cioè fu vinto Bargas ibn Said e fu vincitore Magid ibn Said. Questi si impadronì del potere; e Bargas fu imprigionato nella sua casa senza che ne

 

P285

That is to Taka Ungu (1): Taka yanumari (=we will remain behind), which means Taka Ungu. Rasid ibn Salim ibn Hamis had built it in the year 1247AH (2); and it was him, the grandfather of Rasid ibn Salim ibn Hamis ibn Salim the one who built Taka Ungu. (12)

Then the sayyid Said ibn Sultan (9) began the war with Siwi (3) in 1259AH(4). Then came his emir called Hammad ibn Sammar (5). When he went to Siwi - and there was the sayh Mataka al-Gammawi (6) -, he fought in combat and the emir was killed by those of Siwi. He wanted to take the guns from the ships to break the wall, but was killed on the way. When the soldiers heard that their emir was killed, they withdrew and returned to Faza (7), and so the army returned without reaching anything. Then a second time came sayyid Said ibn Sultan (9), and fought, but neither got the sayyid success. (13) And sayyid Said ibn Sultan died in 1273AH(8), and at the death of his king Magid ibn Said succeeded his father, and he argued with Bargas his brother who was on a plantation (14) in Gu(ni) (11). Bargas had with him the people of Hawarit (10) and Masakira (10) while Magid ibn Said had the soldiers who were with him and the English Christians. Bargas fought ibn Said, but he lost. Magid ibn Said was the winner. They took the power, and Bargas was imprisoned in his home without

 

(1) see note 7 p284. The immigration of the Mazrui to Taka Ungu is confirmed in the Pate Chronicles.

(2) 1247AH= 1831AD. Ritchie and von Sicard have: This date is also inaccurate as the next sentence shows.

(3) Siwi: see note 9 p282. The text here is inconsistent.

(4) 1259AH = 1883AD.

Ritchie and von Sicard have: The Chronicle of Pate records that Mwinyi Sa'id consulted his grandfather's tomb before engaging in this war. See Freeman-Grenville, East African Coast, p. 289.

(5) Abdallah Salih Farsy (1986) in his: Seyyid Said Bin Sultan: Joint Ruler of Oman and Zanziba - P45:  Sd. Hammad bin Ahmed 'Wad Sammar' al Busaidy: There is no port north of Zanzibar to which he did not lead his forces and fight there; in particular, Siyu, Pate, Mombasa and Pemba, and at every one he was victorious, except at Siyu on the second occasion. He failed to take it, although he greatly reduced its power. He came first to these parts in 1238/1824 to take Pate from the Mazrui, who had defeated the Nabhany rulers there. He took Pate and Pemba also. He was killed at Siyu in 1260/1844.

Ritchie and von Sicard have: Hammad bin Sammar seems to be a nickname reflecting his bold nature. The word “hammer" comes to mind. But sammar means one who drives in a nail. The usual word for “hammer' is matraqa. It may be that the author was simply unsure of the correct Arabic.

(6) Siyu's local chief, Sheikh Mataka ibn Mbaraka (1779–1856), also called Bwana Mataka (Mohamed Ishaq bin Mbarak bin Mohamed), a member of the Famao family; waged a successful guerrilla war against Seyyid Said's attempts to annex Siyu; he succumbed to Seyyid Said's colonialism in 1863.

(7) see my webpage: Faza (on Pate Island).

(8) 1273AH= 1856AD.

(9) See Note nr2 p283

(10) Hawarit and Masakira: Enrico: These are Arab immigrants on the Island of Zanzibar whose nisba was Al-Hatri and Al-Maskiri.

(11) Guni; might also be Guli: fortified place in the middle of Zanzibar Island. Later known as Marseilles clove plantation.  Ritchie and von Sicard have Chu instead of Guni. But they say also it is the same plantation.

(12) Ritchie and von Sicard have: The confusion of names is as obvious as that of the dates. For the relationship, see alMazrū'i, History, p. 17. 195

(13) Ritchie and von Sicard have: The Chronicle of Pate records that Mwinyi Sa'id consulted his grandfather's tomb before engaging in this war. See Freeman-Grenville, East African Coast, p. 289.

(14) Ritchie and von Sicard have: The text has shaniba for the Swahili: shamba—garden or cultivated plot.

p286

potesse uscire nè che alcuno entrasse da lui eccetto che il servo che lo accudiva e la sua famiglia. Poi Bargas volle recarsi in viaggio a Bombay per curarsi e viaggiò col permesso di Magid ibn Said. E la fortuna fu favorevole a Magid ibn Said. Riprese la guerra con Siwi, vinse e si impossessò con la forza del governo di Siwi. Catturò Muhammed ibn Mtaka, sayh e notabile di Siwi, e lo tenne prigioniero nel castello di Mombasa sin che Muhammed ibn Mtaka mori. E la fortuna a Magid ibn Said ibn Sultan ibn al-lmam; nè alcuno dei Sultani (suoi subordinati) gli si ribellò, anzi fu ascoltato ed ubbidito (da tutti).

E nell’ranno 1282 si ricorda la storia dei Somali e dei Galla. I Galla erano ricchi possessori di bovini ed ovini; ed i Somaii erano poveri. Ciò si aveva nel paese di Kisimayo che era dei Galla, i quali erano cosi contermini con Ie genti Somale che stavano a Brava e Merca soltanto. I Galla erano assai combattivi e fieri; ed erano più numerosi che i Somali. Quando i Somali videro ciò, cominciarono a venire presso i Galla per pascolare i bovini di quelli. I Galla se ne allietarono e davano ai Somali i bovini perchè li portassero al pascolo in quantità e li tenevano così al loro servizio. E portavano ii bestiame al pascolo sin che i Somali divennero molti ed (attaccarono) i Galla all'improvviso. Non avevano dichiarato i Somali di essere

 

P286

that he could go out or that he could receive visitors except the servant who cared for him and his family. Bargas then wanted to go to travel to Bombay and he travelled for medical reasons with the permission of Magid ibn Said (6). And the luck was in favour of Magid ibn Said (1). He fought the war and won and kept the power of government of Siwi (2). He captured Muhammed ibn Mtaka, sayh and notable of Siwi, and held him prisoner in the castle of Mombasa till Muhammed ibn Mtaka died. (7) And the luck of Magid ibn Said ibn Sultan ibn al-Imam was that none of the Sultan’s (his subordinates) rebelled, he was heard and obeyed (by all).

From the year 1282AH(3) we remember the history of the Galla (4) and Somali. The Galla were wealthy owners of cattle and sheep, the Somali were poor. This was in the country of Kisimayo (5) that was of the Galla, who were neighbors with the Somali people who were in Merca and Brava only. The Galla (4) were very combative and proud, and were more numerous than the Somali. When the Somalis saw this, they began to come to the Galla asking to graze their cattle. I will add that the Galla gave it to the Somali to keep their cattle in the pasture and they kept them in their service. They kept the livestock for grazing and then many Somali (attacked) the Galla (4) suddenly. The Somali had declared to be

 

(1) Magid ibn Said: the new sultan.

(2) Siwi: see note 9 p282.

(3) 1282AH = 1865AD

(4) Galla: The traditional view has been that the Galla occupied most of the Horn of Africa until the Somali, beginning about the tenth century, swept south and south-west from the shores of the Gulf of Aden driving the Galla before them. (Herbert S. Lewis 1966)

(5) Kisimayo: southern harbour of Somalia.

(6) R.N. Lyne; Zanzibar in Contemporary Times p57: Barghash was arrested by Righby and held in captivity in Bombay.

(7) see note6 p285

p287

rnusulmani e non pagani (come i Galla). E prepararono un esercito di circa duemila Somali e li attaccarono all'improvviso. Combatterono e furono uccisi 200 Somali e 250 Galla. Ma vennero i capi di Brava e li fecero accordare alle stesse condizioni di come erano prima e cioè che ogni Somalo riprendesse i suoi bovini; e li portassero al pascolo come prima. Su ciò concordarono ed accettarono i Galla ed i Somali. Quando i Somali così videro che i Galla erano forti in guerra e coraggiosi, scrissero una lettera al capo di Berbera: « Dopo i complimenti. Se tu vuoi vivere senza cornbattere la guerra santa nella via di Dio, faccelo sapere. Se tu invece vuoi vivere e combattere la guerra santa, devi necessariamente mandarci uomini senza che lo sappiano i nostri nernici, sin che Dio faccia numeroso il nostro esercito e noi possiamo combatterli all'improvviso, con l'aiuto di Dio. Salute». Quando (il capo di Berbera) lesse la lettera, informò i suoi Somali di quel che era accaduto tra Somali e Galla e di quel che si farebbe con I'invio di Somali in gran numero sì da formare un grande e possente esercito. Risposero i Somali: ' Sta bene. Siamo d'accordo per la guerra santa nella via di Dio Altissimo '. Intanto i Galla dissero ai Somali: ' Noi vi abbiamo perdonato di averci combattuto ed abbiarno tra noi stipulato che voi sareste tornati al vostro lavoro di prima, facendo pascolare Ie nostre greggi ed i nostri armenti, come una volta. Ed ora, dopo il patto che abbiamo concluso, conviene che voi mandiate Ie vostre donne e Ie vostre ragazze in questo luogo e che noi sposiamo quelle vostre figliuole che non hanno rnarito in modo da rabbonire i nostri cuori dopo Ie vostre cattive azioni '. Risposero i Somali: ' Sta bene. Quel che vol vi attendete da noi, lo accettiamo. Ma dateci il tempo di portare Ie nostre figliuole ad una ad una ed allora farete quel che desiderata'. Dissero i Galla: 'Niente di male in questo termine'. Si presentarono poi tre donne da Berbera, di cui due sposate ed una nubile, ma fidanzata là con qualcuno. Ed i Somali si affrettarono a preparare Ie nozze

 

P287

Muslims and not pagans (such as the Galla)(1). They prepared an army of about two thousand Somali and suddenly attacked them. They fought and there were killed 200 Somalis and 250 Galla. The heads of Brava (2) proposed the same condition as were before that is that every Somali resumed his cattle-job and bring them out to pasture as before. They agreed on this and it was accepted by the Galla and Somali. When the Somali saw that the Galla were strong and brave in war, they wrote a letter to the head of Berbera (3), After the compliments; If you want to live without fighting holy war in the way of God, let us know. If you live and you want to fight the holy war, you must send men without necessarily knowing the enemy, trust in God our army is numerous and we can fight them suddenly, God is the One to be cried to for help (4); Health. When (the head of Berbera) read the letter, his Somali informed of what had happened between Somali and Galla and to  send small numbers of Somali to form a large and mighty army. They said to the Somali: It is all right. We agree to the holy war in the way of God Almighty. Meanwhile the Galla said to the Somali: We have forgiven you for the war fought and concluded between us that you would come back to your first job, grazing our flocks and our herds, as it once was. And now, after the pact that we have concluded, you send us your women and girls for those of us getting married in order to appease our hearts after your evil deeds. The Somali said: It is all right. What you expect from us, we accept. But give us time to bring our daughters one by one and then do what you want. The Galla said: Nothing wrong in that. They then presented three women from Berbera (3), two married and one unmarried, but girlfriend there with someone. And the Somalis were quick to prepare the wedding

 

(1) Galla see note nr 4 p286

(2) Brava: Swahili harbour in S-Somalia.

(3) Berbera: coastal town in N-Somalia.

(4) Koran chapter 12 verse 18.

p288

Ed apprestarono il banchetto nuziale. Invitarono i Somali i loro amici; ed i Galla -invitarono capi e notabili per il cammino di tre giorni (intorno). Si presentarono così settantacinque notabili Galla al banchetto nuziale dei Somali e mangiarono, bevyero e dormirono. Ed i Somali attaccarono i Galla e li uccisero. Non ne rimase che uno solo ed era ferito, ma fuggì presso suoi arnici e lì morì. I Somali si mossero a guerra e combatterono e furono viticitori. Le ragazze Galla furono allora vendute a basso prezzo; perchè i Galla, fuggendo dai Somali, si appoggiavano ai Pokomo ed ai Waboni, i quali erano servi dei Galla. Ma quelli li vendevano schiavi; e non si era mai visto che i servi vendessero i loro padroni, eccetto che in questo caso dei Pokomo che vendettero i Galla. Quando i Galla fuggirono presso i Pokomo avevano con loro molte donne. Si avvicinarono ai Pokomo, diedero loro il benvenuto, e (i Galla) domandarono da mangiare e da bere e rnangiarono e bevvero. Allora i Pokomo mandarono uno dei loro a Kaa. E informarono i Waboni che mandassero uno di loro ad una città vicina come ad esempio Mku e Mkanubi; e chiamarono la gente e la informarono che dei Galla erano arrivati così e così di uomini e di donne; e vennero ad uccidere gli uomini ed a catturare Ie donne. E restarono catturate e Ie vendettero a chiunque Ie voleva..

Quanto all'origine dei Somali, essi sono senza dubbio Arabi, come è detto nelle Sabaik al-dahab; essi discendono dal figlio di Bur figlio di Qaydar figlio di Ismaele figlio di Abramo - a loro salute e benedizione.

 

P288

The Somali invited their friends, and the Galla-called leaders and notables in a journey of three days (around). Presented so seventy-five Galla chiefs to the wedding banquet of the Somali and ate drank, and slept. The Somali attacked and killed the Galla. Only one that was wounded escaped to his friends and died there. The Somali moved to war and fought and were victorious. Galla girls were then sold at low prices. The Galla, besides of the Somali were supported by the Pokomo (3) and Waboni (5), who were servants of the Galla. Selling them as slaves, it had never been seen that slaves sold their masters, except in this case the Pokomo who got the Galla. When the Galla fled to the Pokomo they had with them many women. They approached the Pokomo (3), who gave them welcome, and (the Galla) asked to eat and drink and drank and ate.  The Pokomo then sent one of them to Kaa (1). They asked that the Waboni send one of them to a nearby villages such as Mku (2) and Mkanubi (6), and people went and informed that the Galla came with such and such men and women, and they came and killed the men and captured the women. And they remained caught and sold to anyone involved.

As to the origin of the Somali, they are without doubt the Arabs, as is said in the book Sabaik al-Dahab (4), they are descended from Bur (7) ibn Qaydar Abi Ishmael ibn Ibrahim (8) - to their health and blessing.

 

(1) Kaa: Ritchie and von Sicard have: Strigant (Land of Zinj, p149) refers to Kao being on the lower Tana. Lune (Zanzibar, p. 134) has Kau; Nicholls (Swahilli Coast, p. 357) has Kao.

(2) Mkuu is Swahili means Chief.

(3) The Pokomo people are a Bantu ethnic group of southeastern Kenya.

(4) Sabaik ad-dahab: The "Book of Gold Bars" by the prominent Iraqi theologian and historian Suwaydi (1786-1831) is a revised and expanded interpretation of the "Dictionary of the Arab Genealogy" by the Medieval Egyptian scholar Ahmad ibn Ali Qalqashandi.

(5) The Aweer (also known as the Waboni, Boni and Sanye) are a Cushitic ethnic group inhabiting the Coast Province in southeastern Kenya.

(6) Mkanubi; there is a place called Mkunumbi 16 km west of Lamu town

(7) Burr: Ritchie and von Sicard say that Burr must be a misprint for Ibn (son of).

(8) Bur ibn Qaydar Abi Ishmael ibn Ibrahim / (on next page) ibn Laqsan ibn Abraham. Ritchie and von Sicard say that these two men are presumably imams or scholarly saints.

p289

 ma Ie opinioni (sui Somali) sono varie perchè altri invece dice che essi discendono dal figlio di Laqsan figlio di Abramo - cui sia salute ! 

Narreremo ora la storia di quel che avvenne al tempo di Magid ibn Said. Mori Abu Bakr ibn Sayh ibn Magum al-Mahzumi al-Lami, mentre era nel paese di Kapufani presso Lamu, a due ore di cammino da Lamu. Lasciò grandi proprietá e molti servi e sostanze numerose. Andò un uomo chiamato Kulu ibn Fumu Bukur ibn Hagg ibn Magum e reclamò che aveva legato ai figli di lui tutto quanto possedeva. Ed andò invece Abu Bakr ibn Muhammad ibn Magum e sostenne che quello aveva legato ai figli di lui quanto possedeva. E si divisero in fazioni, una in favore del predetto Kulu ibn Fumu Bukur e l'altra in favore del predetto Abu Bakr ibn Muhammed ibn Magum. Vennero alle mani Ie due fazioni e due furono uccisi da colpi di fucile nè si mosse a frenarli alcuno dei governanti del paese di Lamu nè alcuno degli anziani della cittá perchè ciascuno di essi parteggiava per una delle fazioni sperando di aver poi una quota di quella eredità. I due (contendenti) reclamarono a Zanzibar, nè alcuno giudicò tra loro eccetto che il vizir Sulayman ibn Hamid il quale si prese una sua quota e divise tra I due in modo che ciascuno prendesse l'eredità restante. Nè ottennero i figli di lui eccetto che il denaro e gli schiavi vecchi e vecchie. Nè Magid ibn Said chiedeva alcuna cosa se non dal vecchio Sulayman ibn Hamid al-Bu-Saidi sia in Zanzibar che in altro paese. Ed era uno studioso, predilegeva Ie scierize e la musica. Aveva un vizir chiamato Sulayman ibn Ali al-Darmaki. Fu ucciso un cristiano a Kisimayu; e disse il Console Inglese: Vogliarno subito. I'uccisore'. Disse allora Magid ibn Said al suo vizir Sulayman ibn Hamid: Corne stanno Ie cose? Dove si trova I'uccisore?' Ed il vizir disse a Sulayman ibn Ali: ' Tu devi aggiustare questa questione in modo che tu trovi I'uccisore e lo porti a Zanzibar. Così Sulayman ibn Ali al-Darmaki partì con un bastimento denominato « Sitarah » e si fermò nel porto di Lamu. Quindi mandò soldati a Kisimayu; e quelli ingannarono uno schiavo, lo legarono e dissero: ' Questo è I'uccisore'. Nè lo schiayo sapeva perchè lo avessero legato. Ciò avvenne nell'anno 1285. Tornò così Sulayman ibn Ali a Zanzibar e fu ucciso quello schiavo sì che la questione fu esaurita

 

P289

But there are different views (on the Somali) because others say that they are descended from the son of Laqsan son of Ibrahim (1) – to him be greetings-

CHAPTER

Narrating the story of what happened at the time of Magid ibn Said (2). Abu Bakr ibn Sayh ibn Magum al-Mahzumi al-Lami died, while he was in the country of Kapufani at Lamu, a three hours walk from Lamu. He left large properties and many servants and money. Then came a man called Kulu ibn Fumu Bukur ibn Hagg ibn Magum and claimed that he was trustee for his sons and all that belonged to him. There came also Abu Bakr ibn Muhammad ibn Magum and claimed that he was trustee for his sons and all that belonged to him. The people were divided into factions, one in favour of Kulu ibn Fumu Bukur and the other in favour of Abu Bakr ibn Muhammad ibn Magum. The two factions fought together and two men among them were shot dead. Non of the rulers of the country of Lamu or any of the elders of the town moved to stop anybody because each sided with one of the factions hoping to have a share of that legacy. The two (contending) called for justice in Zanzibar, but no judge could decide between them except the Vizir Sulayman ibn Hamid (4) who took his share and divided the rest between the two so that each took part of the remaining legacy. The children did not get it except the cash money and the old slaves. Magid ibn Said (1) used to ask no one except the old Sulayman ibn Hamid al-Bu-Saidi (4) and this about Zanzibar or any other country.  And there was a scholar, exceptional in science and music. He had a Vizir called Sulayman ibn Ali al-Darmaki. A Christian in Kisimayu was killed, and the English Consul said: We want now justice. Then said Magid ibn Said to his Vizir Sulayman ibn Hamid (4): How are those things? Where is the guilty one? And to the Vizir Sulayman ibn Ali: You must fix this issue so that you bring the guilty one to the port in Zanzibar. So Sulayman ibn Ali al-Darmaki departed with a ship called Sitarah and stopped in the port of Lamu. Then he sent soldiers to Kisimayu (5); they graphed a slave, bound him, and said: This is the guilty. The slave did not know why he was tied. This happened in 1285AH (3). Then Sulayman ibn Ali returned to Zanzibar and the slave was killed so that the issue was over.

 

(1) see note nr 8 on the previous page.

(2) Had become sultan of Zanzibar in 1273AH= 1856AD.

(3) 1285AH= 1868AD

(4) Vizir Sulayman ibn Hamid al-Bu-Saidi is first mentioned on p284 when he has an active role in imprisoning 25 Mazrui of Mombasa and so breaking their power in the town.

(5) Kisimayo: southern harbour of Somalia.

p290

Nell'anno 1286 morì Magid ibn Said e gli successe Bargas ibn Said. Questi destituì quelli che erano al governo durante il regno di Magid ibn Said. Così Sulayman ibn Ali fuggì prima del seppellimento di Magid; ma altri dice: dopo. Bargas ibn Said era giusto, pio, amava la giustizia ed odiava il torto; amava i divertimenti, ma senza eccessi. Egli aveva un vizir, chiamato Muhammed ibn Salim al-Mauli, che mangiava i donativi che ii Sovrano faceva al suo popolo e mangiava doni di corruzione. Ma alla morte di lui si apprese che i donativi, che Bargas ibn Said aveva fatto, erano (rimasti) presso Muhammad ibn Salim. Ed allora Bargas ibn Said prese quello che trovò nella casa di lui; e disse: Al-Mauli ha dilapidato il mio denaro. Se avessi saputo ciò, gli avrei fatto tagliare Ie mani, pezzo a pezzo.

STORIA

Partì Bargas ibn Said per I'Egitto volendo difendersi dagli Inglesi sotto la protezione del Sultano di Turchia; e chiese Bargas ibn Said la protezione del Sultano che gli fu concessa. Ritornò così su di una nave da guerra del Sultano. Era giunto a metà via, quando lo seppero gli Inglesi, lo inseguirono e lo trovarono sulla nave da guerra. E I'Inglese incontrò Bargas ibn Said e gli disse: ' Hai sciupato il tuo regno e sei stato ingannato e rovinato. Tu non conosci il modo di agire dei Turchi '. E così lo rimproverarono. Rispose Bargas: ' Ed ora come farò? ' E (I'Inglese) gli suggerì: ' Di' loro: Grazie. Tornatevene! E tu invece sali con noi su di una nostra nave e sarai libero dal trattato. E noi ti serviremo ed otterrai quanto desideri '. E Bargas fece quel che gli Inglesi gli avevano suggerito. E ne furono spiacenti (i Turchi). Quindi gli Inglesi vennero con navi corazzate, sulle quasi erano Egiziani vestiti alla turca. Giunti a Merca, Brava e Lamu, volevano combattere, ma ciò non era vero. Disse allora ii Console che era a Zanzibar, chiamato John Kirk: ' Considera, o Bargas, il modo di agire dei Turchi che ora vengono a farti guerra; e tu non puoi opporti validamente a loro. E tu non riconosci che noi ti abbiamo

 

P290

In 1286AH (1) Magid ibn Said (2) died and was succeeded by Bargas ibn Said (3). They dismissed those who were in government during the reign of Magid ibn Said. So Sulayman ibn Ali (4) fled before the burial of Magid, but others said it was after. Bargas ibn Said was just, pious, loved justice and hated wrong, loved the entertainment, but without excess. He had a Vizir named Muhammed ibn Salim al-Mauli (5), who ate the gifts that were of the Sovereign to his people and also ate the gifts of corruption. But at his death we learned that the gifts that Bargas ibn Said had given, were (left) with Muhammad ibn Salim. And then Bargas ibn Said took what he found in his house, and said, Al-Mauli has squandered my money. If I had known this, I would have cut his hands, piece by piece.

HISTORY

Bargas ibn Said left wanting to defend himself against the English and wanted to put himself under the protection of the Sultan of Turkey, and the request of Bargas ibn Said to the Sultan was granted. So he returned on a warship of the Sultan. He was in mid-way, and the English, chased him while he was on the warship (8). The English met Bargas ibn Said and said; You have wasted your kingdom and you have been deceived and ruined. You do not know the behaviour of the Turks. And you are to blame. Bargas replied: And now how shall I do? And (the English) suggested: Tell them: Thank you. This is it. And you will be with us on our ship and you will be free from the Treaty. And we serve you and you get what you'd like. And Bargas did what the British had suggested. And they were sorry (the Turks). Then came the British with a battleship, on which were Egyptians dressed in Turkish style. Once arrived in Merca, Brava and Lamu (6), they wanted to fight, but this was not true (7). The Consul that was in Zanzibar, called John Kirk, said: See now o Bargas, the behaviour of the Turks who have come to make war, and you can not validly object to them. Do you not recognize that we have

 

(1) 1286AH= 1869AD

(2) Had become sultan of Zanzibar in 1273AH= 1856AD. According to Lyne (Zanzibar in contemporary times, p. 293), he died in October 1870AD, which would put Majid's death in A.H.1287.

(3) Sayyid Barghash (=Bargas) bin Said al-Busaidi, (1836 – 26 March 1888) was an Omani Sultan and the son of Said bin Sultan, he was the second Sultan of Zanzibar. Barghash ruled Zanzibar from 7 October 1870 to 26 March 1888. He succeeded his elder half-brother Majid in 1871, having openly and adamantly contested his rule and at one point was arrested for treason and exiled to India and Bombay.

(4) He was the most important Vizier of the previous sultan.

(5) Muhammed ibn Salim al-Mauli: is known to have signed the free trade treaty with the British as representative of the Sultan in 1886AD. Ingrams (Zanzibar: The Island Metropolis of Eastern Africa) mentions that the Mauli tribe in the south of Pemba forms the ruling class of that area. They are formerly immigrated Arabs.

(6) Merca and Brava are Swahili towns in S. Somalia; Lamu in N. Kenya.

(7) This Egyptian expedition: called the McKillop expedition (led by Captain H. F. McKillop) was send by the Egyptian Khedive Ismail not only against Barghash but also to create a land route to Equatoria which is the south of Sudan that the Khedive had also occupied by following the Nile upstream. Equatoria had to be reached by marching up the Juba River. The Zanzibari garrison of 600 men at Kisimayu surrendered and most Swahili seemed at peace with the new rulers. As Egypt was in theory still under the Turkish Empire, we find them wearing Turkish uniforms. Kirk with the support of London forced them to return.

(8) Ritchie and von Sicard have: The text has manowari; Swahili for ‘man of war’ a type of warship.

p291

salvato da tale jattura. Vuoi fare quel che io desidere, da te? Rispose Bargas: ' Si '. E John Kirk scrisse loro: ' Virate di bordo e tornatevene alla vostra patria. Lo abbiamo vinto'. E così fu vinto Bargas., Questo avvenne nell'anno 1292.

RACCONTO

Bargas ibn Said si recò a Mombasa con una nave greca; e, giunto a Mombasa, non sbarcò. E tenne consiglio sulla nave. Convocò il wali Sayf ibn Sulayman e convocò i Kasur ed i Wakarnba, ai quali diede doni in denaro e vesti. Egli voleva diventare il loro Sultano; e Ie genti di Mombasa litigavano (in giudizio) per molte questioni. Bargas li fece giurare giuramento. Morì uno degli spergiuri subito, dopo un'ora o, secondo altri, una notte. Si chiamava Said ibn Mubarek. E tutta questa assemblea si tenne a bordo della nave nel porto di Mombasa.

E nell'anno 1302 Salim ibn Hamis al-Mazrui mosse guerra ai Kasur Giryama. Li sconfisse al-Mazrui e ne uccise cento. Poi vi fu carestia nell'interno. Ed i Wanyika, e cioè i Kasur, scendevano nelle cittá e vendevano Ie loro ragazze per lo più. Quando scendevano a Mornbasa e Taka Ungu, uomini o donne erano presi e venduti. E Salim ibn Hamis per ordine dei suoi signori quando trovavano i Kasur, li catturavano e li vendevano. Diventato noto tale fatto, Gama ibn Rasid al-Sakili ricorse al sayyid Bargas ibn Said contro Salim ibn Hamis al-Mazrui perchè costui aveva ordinato ai suoi servi ed ai suoi familiari di catturare i 

 

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to save you from this. Would you like me to do that? Bargas replied: Yes. And John Kirk (1) wrote to them: turn around and go home (2). We have won and defeated Bargas (3). This happened in 1292AH (4).

STORY

Bargas ibn Said went to Mombasa with a Greek ship, and arrived in Mombasa, but did not land. He kept on board of the ship. He convoked the wali (5) Sayf ibn Sulayman and summoned the Kasur (6) and Wakamba (7), who he gave gifts in cash and clothes. He wanted to become the Sultan and the people of Mombasa started arguing (in his court) many issues. Bargas made them swear an oath. Then one of them died of a perjury immediately after an hour or, as others say, a night. His name was Said ibn Mubarek. And this assembly and court was held on board of the ship in the port of Mombasa. (14) And in 1302AH (8) Salim ibn Hamis al-Mazrui (9) moved to war with the Kasur (6) Giryama (10). Al-Mazrui he defeated and killed many of them. Then there was famine. And the Wanyika (11), and the Kasur (6), came down to town and sold most of their girls. But down to Mombasa and Taka Ungu (12), all men and women were caught and sold. And Salim ibn Hamis (9) ordered: when they are the Kasur (6), capture them and sell them. When this fact became known, Gama ibn Rasid al-Sakili (13) raised sayyid Bargas ibn Said against Salim ibn Hamis al-Mazrui (9) because he had ordered his servants and slave members to capture

 

(1) John Kirk: British Consul at Zanzibar.

(2) see note nr 7 on the previous page.

(3) the Swahili had not shown any hostility against the Egyptians, rather the contrary.

The story is enlarged in MS L with more detail, not particularly complimentary to the British government. Enrico Cerulli p. 291 says this story is partly to justify the Zanzibaris' forced acceptance of the treaty abolishing slavery.

(4) 1292AH= 1875AD

(5) wali, liwali: These are the subordinate officials of the Zanzibari sultan.

(6) Kasur: also written Kushur. On page 259 it is explained that this means ‘those who are fleeing’. Enrico adds: The 'Book of Zengi' does not say in which language Kasur would mean 'fleeing'. The Pokomo, today in the Tana valley, still calls their neighbors the Giryama with the name of Koshuru who, as we have seen, are one of the Wa-Nyata tribes. This preservation of the name in the oral tradition of the Pokomo is proof that Kasur in the « Book of Zengi » represents really one of two denominations with which the Bantu people of Juba also known as Wa-Nyika were locally known from antiquity.

(7) Wakamba:The Kamba or Akamba people are a Bantu ethnic group who predominantly live in the area of Kenya stretching from Nairobi to Tsavo and north to Embu, in the southern part of the former Eastern Province.

(8) 1302AH= 1884-1885AD

(9) Enrico: Even in the last decades of the last century the Mazari (=Mazrui) had thus conserved their political authority. The person Salim b. Hamis would appear to be leader at Taka Ungu. See note 1 p285.

Ritchie and von Sicard have: It seems from this incident that Salim bin Khamis al-Mazrui, the chief of Takaungu, was still guided by the traditional Islamic rules of law, and the new anti-slavery regulations meant nothing to him. Had he been asked why he did not observe them, he might have replied that they were made by the Christians anyway and therefore did not to him.

(10) Wa-Giryama. – It is remarkable tribe of importance even today. They live north of Mombasa from Kilifi to the Sabaki valley.

(11) Wa-Nyika means; those of the bush.

(12) Takaungu is a historic Swahili town located on the Kenyan Coast between Mombasa and Malindi, in Kilifi County. It is 10 km south of the town of Kilifi.

(13) Gama ibn Rasid al-Sakili: Ritchie and von Sicard have: Jum'a bin Rashid al-Shukayli; the word Sakali (Shaqasi) is an Umani tribal epithet meaning an aged man.

(14) Enrico has: a last vain attempt by the Sultan of Zanzibar to consistently seize his power over the region around Mombasa, while disputes began between Britain, Germany and Portugal for the division of the continental domains of the Sultanate.

p292

Kasur. Giryama e di altra tribu. Bargas convocò Salim ibn Hamis e lo interrogò su questo. (Salim) rispose: ' Si. Quelli mi hanno fatto la guerra ed io ho fatto la guerra a loro; e perciò quando li troviamo, senza dubbio li vendiamo'. Si adirò Bargas ibn Said ed irnprigionò Salim ibn Hamis al-Mazrui per sei mesi; e furono iniprigionati anche altri Mazari come Aziz ibn Abdallah ibn Hamid, che era vizir di Salim ibn Hamis e fu imprigionato Rasid ed il capo Sulayman, entrarnbi Sahsi. Ed il sayyid Bargas si accordò con i Kasur e diede loro vesti. Mori Bargas ibn Said ibn Sultan nell'anno 1305 e gli successe suo fratello Halifa ibn Said ibn Sultan.

 

p292

Kasur (1); Giryama (2) and other tribes. Bargas (3) summoned Salim ibn Hamis (4) and questioned him about this. (Salim) said: Yes, those made the war to me and I have made the war to them, and therefore when we find them, no doubt we will sell them (9). Bargas ibn Said was angry and imprisoned Salim ibn Hamis al-Mazrui for six months, and were also imprisoned the old Mazari as Aziz ibn Abdallah ibn Hamid, who was Vizir of Salim ibn Hamis and also was imprisoned Rasid al Shakilis and Shaib Sulayman al Shakili (5). And sayyid Bargas (3) made arrangements with the Kasur (1) and gave them clothes (7). Bargas ibn Said ibn Sultan died in 1305AH(6) and was succeeded by his brother Halifa ibn Said ibn Sultan. (8)

 

(1) see note6 p291

(2) see note 10 p 291

(3) see note 3 p 290

(4) See note9 p291

(5) Ms L calls this two Rashid ibn Abdallah and Shaib ibn Abdullah.

(6) 1305AH = 1887-1888AD.

(7) Enrico: This intervention by Bargag is in conformity with his treaty with London for the abolition of trafficking.

(8) Ritchie and von Sicard have: This ending means that the writer did not live long after the installation of the new Sultan as Ms L continues for several years.

(9) Ritchie and von Sicard have: It seems from this incident that Salim bin Khamis al-Mazrui, the chief of Takaungu, was still guided by the traditional Islamic rules of law, and the new anti-slavery regulations meant nothing to him. Had he been asked why he did not observe them, he might have replied that they were made by the Nasara (the Nazarean= Jezus) anyway and therefore did not apply to him.

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P327

TRADUZIONE ITALIANA DELLE VARIANTI DEL MS. L

1 (= n- 31)

E le notizie dei Cristiani detti Portoghesi che si impadronirono di tutto il territorio; e le notizie degli Arabi che guerreggiarono con i Portoghesi dallo Oman a Mombasa per ordine del sovrano Sayf ibn Sultan al-Yarubi, essendo i Mazari governatori di Mombasa. E le notizie del sovrano, al-sayyid Said ibn Sultan al-Bu-Saidi e le guerre tra i Mazari e Said ibn Sultan. E le notizie della gente di Larnu e del Mazrui e la loro guerra. E le notizie della gente di Siwi e del sayyid Said ibn Sultan e la loro guerra. E Ie notizie dei Somali e dei Galla e la loro guerra e la vendita (come schiavi) dei Galla. E le notizie della vendita dei Kasur (come schiavi). E le notizie dei Cristiani che si travestirono da Turchi e giunsero a Merca, Brava, Kisimayu ed Amu e ciò per spaventare Bargas ibn Said.

2 (= n- 74)

E, ad esempio, Salim ibn Nasir sposa Halima figlia di Abdallah. Salim ibn Nasir non ha mezzi per pagare (il mahr) al padre della sposa, e cioè al predetto Abdallah. Quando Salim ibn Nasir avrà una figlia da sua moglie Halima e (tale figlia) sarà adulta e sposerà, il mahr di lei spetterà al padre della madre, Halima figlia di Abdallah; oppure prenderà il mahr quell'altro che aveva anticipato il mahr della madre (predetta) della ragazza: concordemente.

3 (-- n- 78)

E ciò era conforme alle norme degli Arabi durante il Paganesitmo, Ereditavano gli Arabi le mogli, senza nuovo matrimonio, (dai loro fratelli); come disse Dio Altissimo (nel Corano): 0 voi credenti, non vi è lecito di ereditare le donne contro la loro volontà.  Fu rivelato (questo versetto), quando la gente di Medina nel periodo del Paganesimo e nel primo Islam, se moriva un uomo ammogliato, veniva il figlio di lui, avuto da altra moglie, oppure un suo parente in linea agnatizia e gettava la sua veste su quella donna o sulla tenda di lei, acquistava così maggior diritto

 

P327

Manuscript  L

 

1 (= n-31)

The information of the Christians called the Portuguese who took possession of the whole territory, and the information on the Arabs from Oman who were fighting against the Portuguese of Mombasa on the orders of King Sayf ibn Sultan al-Yarubi (1), and the Mazari (2) governors of Mombasa. And the information on the king, al-Sayyid Said ibn Sultan al-Bu-Saidi (3) and the wars between the Mazari (2) and Said ibn Sultan (3). And the information on the people of Lamu and the Mazrui (2) and their war. And the news on the people of Siwi (4) and Sayyid Said ibn Sultan (3), and their war. And the information on the Somali and the Galla (5) and their war and the sale (as slaves) of the Galla. And the information of the sale of Kasur (6) (as slaves). And the information of the Christians who disguised themselves as Turks, and arrived at Merca, Brava, Kisimayu (11) and Amu (7) and so scared Bargas ibn Said (8).

2 (= n-74)

And, for example, Salim ibn Nasir married the daughter of Halima Abdallah. Salim ibn Nasir has no means to pay (the mahr) to the bride's father, as was predicted to Abdallah. When Salim ibn Nasir has a daughter with his wife Halima and (the daughter) will be grown and married, the mahr will be given to her mother's father, Halima daughter of Abdallah; or taken to the one who had advanced the mahr of the mother (predicted), mutually agreed in case of a girl. (10)

3 (- n-78)

And this was in accordance with the rules of the Arabs during the time of paganism correctly inherit the Arabs wives without remarriage (by the brothers), and as said the Most High God (the Koran): 0 you who believe, there is legitimacy in inheriting women. (9)(The verse) was revealed, to the people of Medina in the first period of paganism and Islam, if a married man died, his son, by another wife or a relative of his agnatic line, threw his robe on the woman or her tent, thus bought her with as much right

 

(1) Saif bin Sultan was the fourth of the Yaruba dynasty Imams of Oman, a member of the Ibadi sect. He ruled from 1692 to 1711. He firmly established Omani presence on the East African coast.

(2) Mazari = Mazrui: The Mazrui were an Omani Arab clan who governed Mombasa and other coastal places; appointed as governors by the Omani dynasty; but they strongly opposed Omani and later British colonization.

(3) al-Sayyid Said ibn Sultan al-Bu-Saidi: Sayyid Said bin Sultan al-Busaidi; (5 June 1791 – 19 October 1856), was Sultan of Muscat and Oman, the fifth ruler of the Busaid dynasty from 1804 to 4 June 1856. He is noted for having moved his capital to Zanzibar, during which time the Omani Empire reached the zenith of its power and wealth.

(4) Siwi: better known as Siyu; Siyu is a settlement on the north coast of Pate Island, within the Lamu Archipelago in Kenya's Coast Province.

(5) Galla: The traditional view has been that the Galla occupied most of the Horn of Africa until the Somali, beginning about the tenth century, swept south and south-west from the shores of the Gulf of Aden driving the Galla before them. (Herbert S. Lewis 1966)

(6) also written Kushur. On page 259 it is explained that this means ‘those who are fleeing’. Enrico adds: The 'Book of Zengi' does not say in which language Kasur would mean 'fleeing'. The Pokomo, today in the Tana valley, still calls their neighbors the Giryama with the name of Koshuru who, as we have seen, are one of the Wa-Nyata tribes. This preservation of the name in the oral tradition of the Pokomo is proof that Kasur in the « Book of Zengi » represents really one of two denominations with which the Bantu people of Juba also known as Wa-Nyika were locally known from antiquity.

(7) Amu= Lamu.

(8) Sayyid Barghash (=Bargas) bin Said al-Busaidi, (1836 – 26 March 1888) was an Omani Sultan and the son of Said bin Sultan, he was the second Sultan of Zanzibar. Barghash ruled Zanzibar from 7 October 1870 to 26 March 1888. He succeeded his elder half-brother Majid in 1871, having openly and adamantly contested his rule and at one point was arrested for treason and exiled to India and Bombay.

(9) Koran chapter IV verse 19.

(10) Enrico says: The gloss thus explains with a practical example the institution of the mahr (price for the bride) on credit, which in this case is paid to the father-in-law (or someone on his behalf) through the mahr of the daughter born from the marriage cfr. above page 256.

(11) Kisimayu; Kisimayo: southern harbour of Somalia.

P328

su di lei che essa stessa od altri. E, se voleva, la sposava senza pagamento di mahr, valendo (per questo secondo matrimonio) il primo mahr pagato dal defunto. 0, se voleva, la poteva dare in moglie ad un altro prendendosi il mahr (che l'altro avrebbe pagato). Ciò nella Sura delle Donne.

4 (= n. 0,4)

E genti dello Oman; e genti del Gawf tra lo Asir e Sana dello Yemen: dai quali (derivano) i Watafani. Si mescolarono per connubii le genti del Higaz con quelle del Gawf ed ebbero così discendenza. Si mescolarono nè vi fu separazione più tra loro; e dissero: Questi sono mescolati' e cioè una tribù mista; ed in lingua suahili Watafani. E da quelli, voglio dire: dalle genti dello Oman (derivano) i Gulandani, secondo la loro discendenza da Gulanda ibn Masud ibn Karkara; e da essi ancora (genti dello Oman derivano) i Tagmawi, tribù discendente da Mahra ibn Haydan. Essi hanno a capostipite della tribù: Tagmi; i cui discendenti sono perciò detti: Tagmawi. La loro prima origine è dal

 

P328

on her than she herself or others (1). And, if you wanted to marry her without the payment of mahr, as (for this second marriage) the first mahr was paid by the deceased. Or, if he wanted, he could give her in marriage to another and take the mahr (who someone else would have paid). This is the Sura of Women. (10)

4 (=n. 94)

And the people of Oman, and the people of Gawf (2) from between the Asir (3) and Sana (4) of Yemen: from which (derived) the Watafani (5). Blend by wedlock the people of Higaz (6) with those of Gawf (2) and thus had offspring. They mingled, and there was no more separation between them, they said: These are mixed and that is a mixed tribe, and in Swahili language Watafani (5). And from those, I mean, from the people of Oman (stem) the Gulandani (7), according to their descent from Gulanda ibn Masud ibn Karkara (8), and yet they (the people of Oman are derived) from the Tagmawi (9), tribes descended from Mahra ibn Haydan. They have a head of the tribe: Tagma, whose descendants are therefore called: Tagmawi. Their original source is from

 

(1) Enrico: The ban on children marrying their fathers' wives is expressly sanctioned by the Koran (IV, 22). The pagan custom of inheriting the paternal harem, excluding only one's mother, was then widespread not only in Arabia, but also - until recent times - among the Sidama people of southern Ethiopia.

(2) al-Gawf: Al Jawf Governorate Yemen; inland and North of Marib; N-E of Sanaa.

(3) Asir is the S-E province of Saudi Arabia.

(4) Sanaa: present day capital of Yemen.

(5) Enrico: These Watafani of Mombasa do not seem to me to be mentioned elsewhere. The Wa-Kilindini, represent the most recent immigrants. The Watafani, as immigrants and of alleged Arab origin, should be a group of the Wa-Kilindini.

Ritchie and von Sicard: Tufani—strictly speaking the word means “storm”, “hurricane”. Since such phenomena occur as a mixture of rain, wind and thunder, the term may locally have come to symbolize “mixture”. The same interpretation could be derived from the word tafuna—chew, masticate, as the food is mixed in the process.

(6) Higgaz: the province of Mecca.

(7) Gulandani: See note nr 10 p 260

(8) also mentioned on p260 and p282. G. P. BADGER in The Imams and Seyyids of Oman on p7 indicates the name as: Gulanda ibn Masud, but “ibn Karkara” is unknown. According to Ibn al-Athir, the full name would be: Gulanda ibn Mas'ud ibn Gayfar.

(9) Tagmawi: Enrico has no explanation for this name.

(10) Sura of Women: Surat al Nisa: is the forth sura of the Qur'an.

P329

Higaz. Ed ora i Gulandani son detti Kilindini, per errore degli ignoranti; ed i Tagmawi sono detti Sagamuy: tutto ciò è grande errore.

5 (= n- 97)

Ed il paese dei Bagiuni. E le genti dello Iraq fondarono anche Malindi, che originariamente si chiamava: Maludi e nella scrittura: Maludi, con la lettera dal; e significa: Rifugio (malad) dai nemici in arabo. Maludi ed Ozi furono edificate da genti di Kufa, fuggite nell'anno 49 da al-Haggag ibn Yusuf. 3) E genti (anche) dello Iraq fondarono Zanzibar, che è in un'isola la quale anticamente era senza alcuna costruzione. 1 Zengi venivano là a caccia di pesce, e vi passavano con le dau (velieri). Quando giungevano in quell'isola le bruciavano per timore dei serpenti, chè la morte dei serpenti è per il fuoco. E perciò fu chiamata: Uguzi, che significa: morte; ed ora è detta: Unguga, col mutamento della zing. Quanto al nome: Zangibar, esso è arabo senza dubbio e significa: Paese degli Zengi; barr è infatti voce nota, e Zengi è il nome del paese. Fine (delia glossa).

Le genti di Wasini si sono susseguite l'una all'altra; e dissero così a loro: Wasini qui che vuol dire: Affliggetevi ed il discorso su ciò sarebbe lungo.

E menzioniamo ora le gesta del tubba himyarita.

 

P 329

Higaz. And now the Gulandani also called Kilindini, by mistake of the ignorant, and Tagmawi are called Sagamuy: all one great mistake.(1)

5 (= n.97)

And the country of Bagiuni (2). And the people of Iraq also founded Malindi, which originally called: Maludi and in writing: Maludi with the letter dal, which means: Refuge (malad) from enemies in Arabic. Maludi and Ozi (3) were built by people of Kufa (4), who fled in the year 49AH (5) because of ibn Yusuf al-Haggag (6). And people of Iraq (also) founded Zanzibar, which is an island which was formerly without any construction. The Zengi were there to hunt and fish, and came by dhow. When coming to the island in fear of snakes, they burned to death the snakes with fire. And so it was called: Uguzi which means death, and is now called Unguga, with the change of z in g. As for the name: Zangibar, it certainly is Arabic and means Land of Zengi; Barr is in fact a familiar voice, and Zeng is the name of the country. End (of the gloss).

The people of Wasini (7) are descendants from one another, and of them is said: Wasini here that means: Grieve and long discourse.

And now we refer to the exploits of the Tubba Himyarites.(8)

 

(1) Ritchie and von Sicard: All a big mistake. The attempt to find an Arabic origin for Kilindini and Changamwe appears very curious to modern scholars, but it must be remembered that the Arabs thought of the Arabian Peninsula as the centre of the world from which everything of any significance sprang in some way or another. Cerulli seems to take this genealogy seriously however.

(2) Bagiuni: The Bajuni on the Bajuni islands on the coast of Kenya.

(3) Ozi: for the three kingdoms of Ozi see my webpage on Chika (Ras Shaka)

(4) Kufa: Kufah, is a city in Iraq, about 170 kilometres south of Baghdad.

(5) 49AH= 669-670AD.

(6) Hajjaj ibn Yusuf: the governor of the Hejaz (western Arabia) in 692–694, and the practical viceroy of a unified Iraqi province and the eastern parts of the Caliphate in 694. Al-Hajjaj retained the last post under Abd al-Malik's son and successor al-Walid I (r. 705–715), whose decision-making was heavily influenced by al-Hajjaj, until his death in 714. So the date 669-670 is too early.

Enrico says: This reconnection of (forced) migrations from Iraq to the coast of East Africa with al-Hajjaj ibn Yosuf's terrible repressions of uprisings against the Umayyads is also a commonplace of the traditions of the coastal peoples of the Indian Ocean. Even the Darod Somalis, for example, declare themselves originating from a refugee from the persecution of al-Hajjaj.

(7) Wasini: island off the coast of Mombasa.

(8) Ritchie and von Sicard have: Tubba al-Himyari may be Tubba Abd Karib As‘ad Kamil (c. A.D.385-420) Tubba is a royal title for Himyarite rulers.

P330

6 (=n. 109)

Alcune leggi degli Arabi concordavano con le leggi loro (dei Zengi), come (ad esempio) il levirato (lett.: l'ereditare le mogli) ed il matrimonio per servitù da parte di chi non avesse da pagare il mahr. Quindi il tubba mandò i Negri venuti dalla parte dell'Egitto ed essi fondarono Kisimayu nei pressi di Siwi. Ma le genti di Siwi sono originarie dello Oman.

7 (= n- 173)

E li seguirono gli Arabi che erano fautori di Abraha il camuso. Erano essi (Arabi) una frazione dei Qays Gilan di Sana dello Yemen; ed essi evirano i nemici e fanno di tali trofei doni nuziali alle loro donne.

8 (=n. 177)

E ciò perchè il linguaggio del paese prevale sul linguaggio straniero. Ed ora i Galla (Banu Qays Gilan) parlano etiopico.

9 (= n. 179)

E litigarono essi e gli Abissini per i Galla che giá si erano convertiti al Cristianesimo per la loro frequentazione degli Etiopi. Gli Abissini dicevano ai Galla: Gli Arabi hanno abbandonata la religione dei loro padri e dei loro avi per l'Islam. Così abbiamo capito che essi non avrebbero adempiuto l'impegno stipulato con noi. E noi non avremo fiducia in voi. Voi già vi eravate convertiti al Cristianesimo. E litigarono.

10 (= n. 182)

E l'Equatore. E nella lingua dei Kasur si dà al paese del Giuba il nome di: Wama. Lì passa l'Equatore, come è da tutto accettato. Lì erano i Galla, prevalentemente neri di colorito: prima erano di colorito bianchi chè essi provengono da Sana dello Yemen; poi hanno prevalso su di loro i raggi ed il calore del sole. Quindi essi si erano impegnati a non convertirsi all' lslam - nemmeno uno solo dei Galla - dopo il loro allontanamento

 

P330

6 (=n.109)

Some laws of the Arabs agreed with the laws of their (the Zengi) as (for example), the levirate (1) (lit.: the inherited wives) and the marriage to slaves from those who did not pay the mahr (2). So the Tubba sent Negroes who came from Egypt and they founded Kisimayu (4) near Siwi (3). But the people of Siwi originate in Oman.

7 (= n.173)

And the Arabs who followed them were supporters of Abraha (5) the snub. Those (Arabs) were a fraction of the Qays Gilan (7) of Sana (8) of Yemen, they castrated their enemies and make these trophies wedding gifts to their women.(6)

8 (=n.177)

And now why the language of the country takes precedence over foreign language. And the Galla (Banu Qays Gilan)(7) who speak Ethiopian.

9 (n.= 179)

And they fought the Abyssinians and the Galla who had already converted to Christianity because of their closeness to the Ethiopians. The Abyssinians said to Galla: The Arabs have abandoned the religion of their fathers and their ancestors to Islam. So we realized that they would not honour the commitment made with us. And we will not have confidence in you. You already had converted to Christianity. And they fought.

10 (= n.182)

The equator. The Kasur (9) give to the land of Giuba (10) the name: Wama. There passes the equator, as is universally accepted. There were the Galla (7), blacks predominantly of colour: first they were white because they come from Sana (8) of Yemen, but then prevailed upon them the rays and warmth of the sun. Then they had undertaken not to convert to Islam - not even one of the Galla - after their expulsion from

 

(1) Levirate marriage is a type of marriage in which the brother of a deceased man is obliged to marry his brother's widow. The term levirate is itself a derivative of the Latin word levir meaning "husband's brother".

(2) mahr: the wedding gift. They talk here about the pagan customs mentioned on pages 327 and 328.

(3) see note 4 p327.

(4) see note 11 p327

(5) Abraha ‘l-Ashram: was an Aksumite general, then the viceroy of South Arabia for the Kingdom of Aksum, and later declared himself an independent King of Himyar, even though he ruled much as a viceroy and relied heavily upon Axumite backing and ran his kingdom with Axumite customs and religion. And this from around 531–547 CE to around 555–570 CE.

(6) castrate also mentioned p264 and p264 note 3

(7) Qays Gilan = Galla. Enrico says: the Galla appear as immigrants in Ethiopia following the Abyssinian forces withdrawal from Yemen after the failure of the elephant expedition against Mecca. See also p263.

(8) Sana: capital of present-day Yemen.

(9) Kasur: see note nr 6 p327.

(10) Giuba is the Juba River in Kenya.

P331

dalla religione cristiana. Ed erano pagani, come lo erano stati i loro padri ed i loro avi. E si giurarono che se alcuno avesse visto un Abissino doveva ucciderlo ed evirarlo e fare del trofeo un dono nuziale per la propria moglie in vendetta contro gli Abissini, verso i quali hanno sin oggi conservata una grande inimicizia. Ad essi sono lecite le insidie e le frodi tra loro (Galla ed Abissini) e non si sono rappacificati. I loro giuramenti sono validi solo per quelli che non sono Abissini e non tra loro (Galla ed Abissini). E si impegnarono anche a questo. E già, quando uccidevano un Kasur gli recidevano i genitali a compimento del giuramento che avevano fatto contro gli Abissini, in quanto poi rivalsero tale giuramento contro i Kasur. Ed ora è costumanza dei Galla che, se uccidono alcuno di qualsiasi gente, gli recidono i genitali, eccetto che (nel caso di uccisioni) tra loro stessi Galla.

= 183

 E si spostarono i Kasur dal paese del Giuba a Munghia (Mugiya);

eccetto che la gente dei Pokomo i quali, quando giunsero al fiume Tana, si ricordarono del fiume Giuba e si consigliarono tra loro di non allontanarsi dal fiume Tana e così restarono indietro: rispetto ai loro affini Kasur. Si diressero verso l'isola di Gama, nella quale era una città fiorente e florida e ricca di frutti: questo prima della sua rovina e dello spostamento dei suoi abitanti verso Ozi. Chiesero (i Pokomo) protezione al re di Gama, che gliela accordò. Il patto, che fu concluso tra loro, era che (nessun Pokomo) fosse venduto schiavo nè ucciso nè depredato, eccetto che se i Pokomo offrivano doni alle genti di Gama, questo era consentito. E se qualcuno rubava alcuna cosa ad un Pokomo, le genti di Gama la restituivano ai Pokomo secondo il patto ed accordo. Questo patto rimase tra loro in perpetuo; sì che i Pokomo non erano dedotti in schiavltù nè erano depredati, ma anzi erano clienti delle genti di Gama. e ciò fu da quei lontani tempi sino all'arrivo dei Cristiani.

Torniamo ora a parlare dei Kasur, i quali si diressero a Munghia. Li inseguirono i Galla e combatterono. Indi i Kasur fuggirono ancora e

 

P331

the Christian religion. And they were pagans, as were their fathers and their fathers. And they vowed that if anyone who saw an Abyssinian he was emasculated (1) and then killed and the trophy a nuptial gift for their wives in revenge against the Abyssinians, to which they have now kept a very great enmity. (2) They are lawful pitfalls and fraud together (Galla (4) and Abyssinians) and have not reconciled. Their oaths are valid only for those who are not Abyssinians and not between them (Galla and Abyssinian). And they pledged that too. And now, when a Kasur (3) is slain they cut the genitals to the fulfilment of the oath that they had done against the Abyssinians, as they keep this oath against the Kasur. And now it is the custom of the Galla that if they kill anyone of any people, to cut the genitals, except that (in the case of murder) among themselves the Galla (4).

= 183

  And the Kasur (3) moved from the land of Giuba (=Juba) in Mungo (Mugiya)(5); except the people of the Pokomo (6) who, when they came to the Tana River, they remembered the River Giuba (=Juba) and advised them not to depart from the River Tana, and so stayed behind: compared with their allied Kasur. They headed towards the island of Gama (7), which was thriving and prosperous and fruitful: that was prior to its destruction and the displacement of its inhabitants to Ozi (8). (the Pokomo)(6) Asked protection of the King of Gama, who granted them. The pact, which was concluded between them, was that (no Pokomo) were either killed or sold into slavery or robbed, except that this was allowed if the Pokomo (6) offered no gifts to the people of Gama (7). And if someone stole anything of the Pokomo (6), the people of the Gama return it to the Pokomo this is the second covenant and agreement. This pact was among them in perpetuity, so that Pokomo (6) were not raised in slavery nor were looted but were clients of the people of Gama (7): and it was from those early times until the arrival of Christians. (9)

Let us now speak of the Kasur (3), who made their way to Munghia (5). They followed the Galla and fought. Then they fled again and the Kasur (3)

 

(1) the habit of emasculating their enemies is here repeated for the third time. (On p264 p330   p331). On p264 note 3 I give a list of medieval writers who describe the same habit.

(2) Enrico: The struggle between the Abyssinians and the Gallas, which began in the 16th century with the Galla invasion of Ethiopia, is here explained by the forced emigration of the Gallas to the South after their repudiation of Christianity.

(3) Kasur: see note nr 6 p327.

(4) see note 7 p330

(5) see note 9 p253.

(6) The Pokomo people are a Bantu ethnic group of southeastern Kenya.

(7) Gama:  see my webpage Ras Kuluma (Ras Ngomeni) in Kenya.

(8) see note 3 p329.

(9) Enrico says: this pact of the Pokomo with the inhabitants of Gama, which, according to the Book of Zengi (see above page 259 cit.), seems to have been an Arab emporium, is characteristic of the alliances that could unite the coastal towns with the tribes of the interior. The Pokomo, in conclusion, paid donations to the city of Gama against the obligation of citizens not to raid people or livestock of the Pokomo people.

P332

furono inseguiti ancora sino alla regione al di sopra di Mombasa (Bosasa). Poi si rafforzarono ad opera di un uomo chiamato Hatran, il quale insegnò ad un uomo (dei Kasur) come fabbricare freccie di ferro.

=184

E ne fece e lo insegnò agli altri; e cornbatterono con esse (freccie di ferro) e furono vincitori. Ciò avvenne nel villaggio detto Kaya, ........ che oggi si chiama Kaya Fungo, presso Rabai, a quattro ore di marcia da Kaya verso Rabai.

=185

Con quelle freccie di ferro, chè prima le loro freccie erano di legno; e sin oggi i Kasur non si allontanano da Kaya; e ciò in memoria della loro vittoria sui Galla in quel luogo. E si stabilirono colà i Kasur.

=195

Ed i Wa-Digo, i Wa-Sifi, Wa-Gimba e Wa-Mlungo.

= 200

E si accordarono i Galla per il commercio. E furono alcuna volta alleati (con i Galla) ed altra volta nemici, sino a che i Somali giunsero nella regione del Giuba ed allora i Galla si estinsero: ciò che diede pace ai Bagiuni.

 

P332

were pursued again until the region above Mombasa (Bosaso). Then a man named Hatran (1), taught a man (of Kasur)(2) how to make iron arrows.

= 184

And he did and taught it to others, and they fought with them (iron arrows) and were winners. This happened in the village called Kaya, but is now called Kaya Fungo, at Rabai, four-hour march from Kaya to Rabai.(3)

= 185

With those iron arrows, which before were arrows of wood, and till today the Kasur (2) did not depart from Kaya, and this is in memory of their victory over the Galla (4) in that place. And the Kasur settled there.

= 195

And Wa-Digo (5), the Wa-Sifi (6), Wa-Gimba (7) and Wa-Mlungo (8).

= 200

The Galla (4) agreed to trade with them. And they were sometimes allies (with the Galla) and other times enemies, until they arrived in the Somali region of Giuba (=Juba) where there were no more Galla: what gave peace to the Bagiuni (9).

 

(1) Ritchie and von Sicard have: MS L has حتران‎ (ḥatran) whereas MS K has خزان‎ (khazan). The latter relates to the KiSwahili mhunzi—black-smith.

(2) Kasur: see note nr 6 p327.

(3) Enrico Cerulli (Somalia, vol. 1, p. 332) says Kaya Fungo is about 20km from Rabai where J.L. Krapf established his mission. In Swahili, it means “the village of fasting"

(4) Galla see note 7 p330

(5) Wa-Digo see note1 p256

(6) Wa-Sifi see note4 p256

(7) Enrico says: The Gimba mentioned here do not arise from other sources (unless one even thinks of the WaZimba, who in 1589 destroyed Kilwa and Mombasa during the expedition of Thome de Sousa Continho; but the hypothesis seems too uncertain). On the other hand, it cannot be excluded that it is an error by the scribe for: « Wa- Gibana, for which cf. p. 256, note 9.

(8) Wa-Mlungo see note3 p256.

(9) Bagiuni: Enrico says: Even these reports on the alternating events between the Galla of the littoral and the Bajiuni (on the islands before the Kenyan coast), in war or in peace, before the arrival of the Somali in the region gives useful testimony.

P333

= 201

Venne il governatore arabo, il cui nome era Amr ibn al –As.

=202

Egli fu nominato da Muawiyya ibn Sufyan; ma secondo altri il governatore aveva nome Musa ibn Umar dei Banu Hatam ed egil fu nominato da Abd al-Malik ibn Marwan.

= 214

(Munda); e le sue genti erano specialmente originarie dello Yemen.

= 217

E Taqa, che deriva da Taqa che stà sopra Gedda presso Bistam ed è villaggio fiorente abitato da Sceriffi della stirpe di al-Mahdi .......  ed essi derivano dagli anziani Amudi. Ed Amu, Ozi

= 218

Maludi e Iyumbo, così detta in lingua suaheli, ma originariamente detta Yumbo in arabo da Yumbo dello Yemen - ed essa città è infatti yemenita di popolazione. E Kilifi, che è il nome di una tribù

= 232

Ed aveva con lui truppe. Depose il governatore arabo ed investì del potere ....

 

P333

= 201

Then came the Arab governor, whose name was Amr ibn al-As.(1)

= 202

He was appointed by Muawiyya ibn Sufyan (4), but according to others, the governor had the name of the Banu Musa ibn Umar Hatami (3) and was appointed by Abd al-Malik ibn Marwan (2).

= 214

(Munda), and his people were really originating in Yemen. (5)

= 217

And Taqa (6), which is derived from Taqa is on top at Jeddah Bistam and is a flourishing village inhabited by the Sheriffi of al-Mahdi …… and they derived from the Amudi elders(7). And Amu (=Lamu), Ozi (8)

= 218

Maludi (=Malindi) and Iyumbo, named in Swahili language, but originally the Yumbo called in Arabic the Yumbo of Yemen - and it is in fact the Yemeni city population. And Kilifi, which is the name of a tribe

= 232

And had with him troops. Placed the Arabs in governments and with the power .....

 

(1) Amr ibn al-As al-Sahmi (c. 573 – 664) was the Arab commander who led the Muslim conquest of Egypt and served as its governor in 640–646 and 658–664. Enrico says: This variant, which contradicts the tradition reported by the manuscript K (and then repeated by L below), would even like to report the first expedition of the Omayyads on the African coast of the Indian Ocean to Amr ibn al-As the conqueror of Egypt. It is a good proof of how the local traditions tend to change, passing from the memory of exploits of less famous characters to the attribution of those same deeds to protagonists of great history.

(2) Abd al-Malik bin Marwan: Abd al-Malik ibn Marwan ibn al-Hakam (644 - 705) was the fifth Umayyad caliph, ruling from 685 until his death.

(3) Here the ms. L also gives the authorship of the captain: Musa ibn Umar al-Hatami. See p. 266, note 5.

(4) Yazid ibn Mu'awiya ibn Abi Sufyan, commonly known as Yazid I, was the second caliph of the Umayyad Caliphate. He ruled from April 680 until his death in November 683. See also my webpage The Hikayat Muhammad Hanafiyyah (15th); Abu Mikhnaf (680).

(5) Munda= Manda island in the Lamu archipelago. The inhabitants of Munda also claimed, therefore, Yemeni origin.

(6) Enrico: Taqa: Here there seems to be a problem in the ms. L. and a lacune. However Taqa is the village Takaungu near Kilifi. The rest of the sentence must be an unclear explanation from where the people of Taqa originated.

(7) Amudi = from Amu = Lamu.

(8) see note 3 p329.

 P334

=233

Persiani, nelle città e villaggi da Mogadiscio a Kilwa; e per un certo tempo furono potenti ed autorevoli. Tra essi vi furono Ie genti di Kiwi ed alcune stirpi di Ozi e Pate ed alcuni di Mombasa (Bosasa); e tutte Ie stirpi dell'Isola Verde (Pemba) ed alcune di Kilwa. Erano questi Persiani di Siraz. Siraz è una grande cittá. Per lungo tempo durò la supremazia dei Persiani nella terra degli Zengi. Ma dopo alcuni anni i Persiani tradirono e non mandarono più il tributo al Principe dei Credenti Harun al-Rasid; sin che mori il detto principe nell'anno 209 e gli successe Abu 'I-Abbas Abdallah al-Mamun che regnò in Bagdad sino all'anno 212.

=237

Maludi, perchè essi scrissero per informare Bagdad e fece sapere ad al-Mamun: Tu proclami che il Corano fu ereato, ma noi dissentiamo da te in questo'. E quando arrivò l'esercito, Ie genti di Maludi se ne fuggirono nella boscaglia e li rimasero. Quando poi l'esercito tornò a Bagdad, e si dice che fosse l'esercito dell' Egitto; quando, dunque, l'esercito chiaramente se ne era tornato, quelli rientrarono nelle loro sedi in Maludi.

= 251

Ed originariamente si chiamava Kunguwi sin ora, come disse il poeta: Kunguwi gamgumu mvita migi wakali.  eccetera. Ciò fu nell' anno 203.

257

E se alcuno li assale, non ricevono da voi aiuto a causa della distanza che è tra voi. E si accordarono ...

=264

E quando giunsero presso il canale di Maludi e si ancorarono Ie navi, Ie genti di Maludi avevano avuto notizia dei Cristiani e del combattimento di Mombasa; e, quando videro Ie navi, si imbarcarono sulle loro

 

P334

=233

Persians, in towns and villages from Mogadishu to Kilwa, and for a time they were powerful and authoritative. Among them were people of Kiwi (?) and some strains of Ozi (1) and some of Pate and Mombasa (Bosaso), and all clans of the Green Island (Pemba) and some of Kilwa. These were Persians from Siraz. Siraz is a great city. The supremacy of the Persians lasted for a long time in the land of Zeng (2). But after some years the Persians betrayed them and did not send more tribute to the Prince of Believers Harun al-Rasid (3), who died early in the year 209AH (4) and was succeeded by Abu 'I-Abbas Abdallah al-Mamun, who ruled in Baghdad until the year 212AH. (5)

=237

Those of Maludi (=Malindi), they wrote to Baghdad and sent word to al-Mamun: You declare that the Koran was wrong, but we disagree with you in this (6). And when the army arrived, the people of Maludi fled into the bush and stayed there. When the army returned to Baghdad, it is also said to be the army of Egypt, but when the army had returned, they returned to their posts in Maludi.

= 251

They were originally called Kunguwi, as the poet said: Kunguwi gamgumu mvita migi wakali. etcetera.(7) This was in the year 203AH (8).

=257

And if anyone attacks them, they do not receive aid because of the distance that is between them. And they agree too that ...

=264

And then there arrived at the channel of Maludi (=Malindi) and they anchored the vessels, the people of Maludi had heard of the Christians and the battle of Mombasa, and when they saw the ships, they embarked in their

 

(1) Ozi; see note 3 p329.

(2) Enrico adds: The testimonies on the action of the Persians along the African coast of the Indian Ocean were collected by U. MONNERET DE VILLARD (Notes on Asian influences in Eastern Africa in Rivista degli Studi Orientali, XVII, 1938, Pagg- 303-349.

(3) he reigned from 786 to 809AD.

(4) 209AH= 825AD; Note discrepancy with date in previous note.

(5) 212AH= 828AD There is a discrepancy in the date. Al-Ma'mun ruled from 198/813 to 218/833.

(6) of his edict on the creation of the Koran, in favor of the Mu'tazilites, is proper to the rabi 'al-awwal 212AH (= June 827AD).

(7) Here the ancient name of Mombasa is vocalized Kuguwi (= Kunguwi) instead of Kugi Wiyi (= Kungiwiyi), as in manuscript K (see page 268 note7). The Swahili translation: going through many fierce battles. Mvita (=war) was also a name for Mombasa.

(8) 203AH = 819AD

P335

barche e si diressero verso le navi, adorni delle loro più belle vesti. Si accostarono alle navi ed, accostatisi, si tolsero il turbante dalla testa, e le loro mani erano vuote, in segno di saluto. Quando i Cristiani videro così le genti di Maludi, discesero la scala e (quelli di Maludi) decisero di salire. Montarono così sulla maggiore nave, dove era Vasco da Gama. Questi si avvicinò a loro e diede ad essi il benvenuto ed offrì da bere, ma non bevvero essi che poco. Disse allora Muhammad ibn Utman al-Buri a Vasco da Gama: Avevamo avuto notizia di voi; poi vi abbiamo visti giungere da noi e siamo ora venuti con le nostre barche in letizia pel vostro arrivo. Noi vi obbediamo in tutto quanto vi aspettate da noi, eccetto che voi avete una religione e noi un'altra . Rispose Vasco da Gama: Sta bene; e giurò che non sarebbe mai entrato nelle questioni della religione. Allora Vasco da Gama discese nella città di Maludi e vide i palazzi e le bianche sale e la popolazione ben linda e se ne allietò. E chiese: Quale è il nome di questa cittá? - Risposero: Maludi. Soggiunse Vasco da Gama: Spero che cambierete nome e che darete alla città il nome di mia moglie, nome che è affine a quelio della città. Sarà una gioia per voi e per noi. Il nome di sua moglie era Linda, e così denominarono la città, ma senza togliere la m iniziale dell'antico nome, sì che diventò (il nome): Malindi e sin ora si chiama Malindi. Quindi (Vasco da Gama) si diresse verso l'India.

=267

Poi tornò dopo lungo tempo e si presentò…..

= 269

E vinse e catturò il Sultano di Mombasa e lo mandò in esilio nel- l'India. Prese poi uno del notabili di Malindi e lo nominò a Mombasa al posto del Sultano detronizzato. Essi sono ora chiamati colà Wa-Malindi; la loro tribù è al-Buri discendente dai Banu Anaza ibn Rabia ibn Nazar ibn Maad. Quindi il dominio dei Portoghesi durò e costruirono palazzi e castelli nel paese di Mombasa (Bosasa). Uno di loro diventò Governatore della città e si chiamava Bombisa - secondo altri: Bombas oppure Mombas - nome che significherebbe:  la bella voce. E seguirono

 

P335

boats (1) and headed toward the ship, adorned in their finest clothes. Approached the ships and, according to custom, took off the turban from the head, and their hands were empty, a sign of greeting. When the Christians saw the people of Maludi (=Malindi), they descended the ladder and (those of Maludi) decided to climb. Mounted so on the great ship, where was Vasco da Gama. They approached him and gave them the welcome and offered a drink, but not that they drank a little. Then said Utman Muhammad ibn al-Buri (2) to Vasco da Gama: We had heard of you, then you have come to see us and we now come with our boats with happiness because you arrive. We obey you in everything that you expect from us, except that you have a religion and we another. Vasco da Gama replied: Very well, and swore he would never come in matters of religion. Vasco da Gama then descended into the city of Maludi and saw the palaces and the white salt, and the population who was neat and well entertained. (3) And he asked: What is the name of this city? - They said Maludi. Replied Vasco da Gama: I hope that you will change your name and you will give the city the name of my wife, whose name is akin to that of the city. It will be a joy for you and for us. The name of his wife Linda, and so was named the town, but without removing the initial m of the ancient name, so it became Malindi (the name), and right now it is called Malindi.(4) Then (Vasco da Gama) directed towards India.

= 267

Then he returned after a long time (5) and introduced himself ... ..

= 269

And he won and captured the Sultan of Mombasa and sent him into exile in India. Then he took one of the notables of Malindi to Mombasa and appointed him in place of the dethroned Sultan. They are now called Wa-Malindi there, and their tribe is descended from Banu al-Buri Anazi Rabia ibn ibn ibn Nazar Maad. (6) ,So the domain of the Portuguese went on and built palaces and castles in the country of Mombasa (Bosaso). One of them became governor of the city and was called Bombisa - according to others Bombas or Mombasa - name meaning: beautiful voice. They followed

 

(1) Enrico: The type of boat is a maguwa : is a sailboat used for fishing on the coast of the Indian Ocean.

(2) The name al-Buri comes from a village in Hadramout called Bura. See page 271.

(3) Enrico: This welcome by the population of Malindi and the descent of Vasco da Garna into the city is in fact mentioned in the Roteiro (pp. 42-46).

(4) see also p270

(5) Enrico: The manuscript K specifies more exactly the duration of the journey of Vasco da Garna, from Malindi to the Indies and back, in two years. See p. 270.

(6) see p271 note3.

P336

il suo ordine le genti di Bosasa e chiamarono (la loro città): Mombasa, sin oggi. Ed il Governatore abitava presso il forte di Bombisa e quel luogo fu detto: Mta Yagavani ed ora lo chiamano: Gavani. E Migi Wakali era il quartiere nel quale era la città originariamente. Fu detto Migi Wakali, che significa appunto: città antica. I Portoghesi stettero in potenza e forza; e le loro truppe riempivano le città dal principio alla fine. E si rabbonirono i loro cuori ed accordarono le loro richieste. Quando ebbero durato, portarono al nostro paese per moneta tre specie di argento. Prima dei Portoghesi vi erano nel nostro paese monete d'argento, di oro e di rame: dramme, denari e piastre, le piastre essendo di rame. Quando vennero i Cristiani, portarono monete di oro e di argento, ma non di rame. Quando venne questa moneta fu chiamata col nome di piastra già usato per quella antica. Così i nomi delle monete furono: Piastra d'argento; di oro; mezza piastra; un quarto di piastra ed alcuni Arabi le chiamano: reali (riyal). Quando poi vi fu la guerra tra i Portoghesi ed i ... (East India Company) .... portarono i ....... le loro piastre e mezze piastre e quarti. Le piastre dei ....... erano più piccole di quelle portoghesi e così le mezze piastre ed i quarti. E chiamavano il quarto siring ed un altro: quarto ya-mzinga. Scomparvero poi le monete portoghesi, e rimasero quelle dei ... (East India Company) ....... Sin oggi le vedi nelle città, ma senza il loro primitivo valore. Poi nell'anno I076 venne l'Emiro, comandante.

=280

l'imam Sayf ibn Sultan al-Yarubi e lasciò le città ai loro abitanti. Sayf ibn Sultan al-Yarubi era osservante, religioso, pio, timorato di Dio e diceva: Il regno è di Dio; e spero da Dio giustizia per il rnio popolo. Chè se avesse tenuto al potere non avrebbe lasciato le città ai loro abitanti, dopo tanta pena e spesa. L'imam aveva .....

= 286

Reclamarono contro di lui al capitano di quella nave dell'imam Sayf ibn Sultan, che aveva nome Fath al-Islam. Quando tale discorso giunse all'imam, si adirò fortemente.

 

P336

his order and the people of Bosaso called (their city): Mombasa, starting that day. And the governor lived near the fort of Bombis and that place was called Mta Yagavani and now they call it Gavani (1). And Migi Wakali was the district in which the city originally was. Migi Wakali (2), meaning: the ancient city. The Portuguese remained in power and strength, and their troops filled the city from beginning to end. And willingly in their hearts they grant their requests. When they had lasted, they brought to our country three species of silver coins. Before the Portuguese were in our country we had coins of silver, gold and copper: drachma (3), dinar (4) and piaster (5), the piaster being of copper. The Christians used coins of gold and silver, but not copper. This coin called by the name piaster was already used since long time. So the names of the coins were: silver piaster, and of gold, half piaster, a quarter of a piaster and some Arab call it: reali (riyals)(6). When there was war between the Portuguese and ... (East India Company) .... they brought the ....... their piasters and half piasters and quarters. The piaster of ....... were smaller than the Portuguese and thus also the half piaster and quarters. They were called the quarters “siring” and another, “quarter-ya mzinga”. Then the Portuguese coins disappeared, and there were those of ... (East India Company) ....... Right now you see them in cities, but without their original value. Then in the year 1076AH (7) came the commander emir,.

= 280

Imam Sayf ibn Sultan al-Yarubi (9) who left the cities to their inhabitants. Sayf ibn Sultan al-Yarubi was observant, religious, pious, God-fearing and said, The kingdom is of God (8), and I hope God is for justice for the people. If he had remained in power and would not have left the cities to their inhabitants, with much trouble and expense. The imam had .....

= 286

Complaint against him to the captain of that ship of Imam Sayf ibn Sultan (9), who was called Fatah al-Islam. When the words came to the imam, he became very angry

 

(1) Gavani was the walled Portuguese quarter of the city of Mombasa. See GUILLAIN, Documents vol. III, p. 252, 255-256.

(2) Migi wakali = Mjini wakala = old town.

(3) Drachmas: in India called Dramma; based on the Greek Drachma of Alexander the Great lasted as a silver coin for 1500 years.

(4) Dinars: gold coin of one mithqal (4-5 gr of gold).

a fractional monetary unit of Egypt, Lebanon, Sudan, South Sudan, and Syria worth one hundredth of a pound.

(5) piaster: 1/100 of an Egyptian or Yemen pound.

(6) riyals: is still the currency name in several Middle Eastern countries.

(7) 1076AH = 1665AD

(8) Koran: chapter 6 verse 73.

(9) see note 4 p272

P337

= 288

Io osserverò I'ordine che mi hai impartito. Ubbidienza assoluta a Dio e poi a te, mio signore ! ' E (l'imam) ordinò al suo emiro di andare a Mombasa col pretesto di cornmercio per osservare Ie migliori vie per la guerra, a causa della forza del castello che era colà (in Mombasa). L'emiro Sahdad ibn Sahdi comprò vesti e riso e datteri e si imbarcò sul veliero Fath al-Islam, dirigendosi a Mombasa. Quando giunse nel porto di Mombasa, seppero nel paese che il veliero dell' imam era arrivato e si riunirono; e fecero scendere una barca. Sbarcò I'emiro solo ed affittò una casa.

= 289

Ed indagò sulla questione del reclamo. Sbarcò di notte, altrimenti i Cristiani avrebbero compreso il fatto dell' emiro e del reclamo all'imam. L'emiro quindi vendette Ie sue mercanzie a buon prezzo e si riunirono intorno a lui quelli della cittá e lo amavano ed egli esaltava presso di loro la giustizia dell'imam e come l'imam si adirava ed amava per la causa di Dio. Le genti di Mombasa lo informarono di quel che faceva il governatore della città. Ciò avvenne nell'anno 1079. Quindi l'emiro tornò nello Oman e Mascate.

=294

presso Mombasa, ed i Cristiani li credettero Ie genti del monsone. Quando venne la notte.

= 300

Ed i Cristiani restarono assediati nel forte per mesi. Quindi l'emiro Sahdad fabbricò scale.

=301

Ed attese la dornenica notte. Indi si diressero al lato occidentale del forte e salirono Ie scale. I Cristiani addormentati; e quelli li uccisero.,

= 302

E si destarono dal sonno e combatterono. E fuggirono i Cristiani uscendosene fuori. Gli Arabi li inseguirono sino a che entrarono nel giar-

 

P337

= 288

I will observe what I've ordained. Absolute obedience to God and then to your lord! He (the Imam) ordered his emir to go to Mombasa on the pretext of commerce this being the best way to make war, due to the strength of the castle that was there (in Mombasa). Emir Sahdad ibn Sahdi (1) bought clothes and rice and dates, and embarked on the ship Fath al-Islam, headed to Mombasa. When he entered the port of Mombasa, the country knew that on the ship a cleric had arrived and gathered, and they get off on a boat. The emir landed and rented a house.

= 289

And investigated the matter of the complaint. He landed at night, otherwise Christians would have understood the fact of the emir and the imam and of the complaint. The emir then sold his wares at a good price and gathered around him those of the city that loved him and he praised them and the justice of the imam and that the imam had gotten angry and loved them for the cause of God. The people of Mombasa informed him of what was with the governor of the city (2). This happened in the year 1079 (2). Then the Emir returned to Oman and Muscat.

=294

at Mombasa, and the Christians believed they were the people of the monsoon (3). When night came

= 300

And Christians in the fort remained besieged for months. Then the Emir Sahdad fabricated ladders.

=301

And waited for Sunday night. Then they headed to the western side of the fort and climbed the ladders. The Christians were asleep, and those were killed,

= 302

And others awoke from their sleep and fought. The Christians came out and fled outside. The Arabs pursued them until they entered the fields

 

(1) see note 5 p272

(2) Enrico has: The chronology of manuscript L does not agree with that of K, who instead places the recognition of the emir Sahdad in 1086 Hegira (=1675AD). The 1079 date of the survey according to the manuscript L, corresponds to the period 11 July 1668 - 31 May 1669AD. But in L's account there is probably confusion between the expedition of the Emir Salim al-Sarimi which K dates from 1076 Hegira (=1665-1666) and the later one of the Emir Sahdad.

(3) the traders coming with the monsoon wind in stead of the soldiers of Oman.

P338

dini e li li uccisero e perirono. In quei tempi Ie navi erano a vela e venivano dal loro Regno sino al Littorale in sei mesi. Chiedevano aiuto (i Portoghesi di Mombasa), ma non li aiutarono per quattro mesi e più. Poi arrivò una nave, in cui erano truppe; ed ancorarono la loro nave al largo. Quind sbarcarono i Cristiani e combatterono e guerreggiarono per cinque anni.

= 303

E gli Arabi si impadronirono del castello; e si dice dopo nove anni. L'emiro Sahdad ibn Sahdi si stabili a Mombasa ed alcuni anni andava a Mascate e ritornava a Mombasa. Nell'anno 1116 morì l'imam Sayf ibn Sultan.

305

l'abbandono di Mombasa ai suoi abitanti, perchè Mombasa costituiva una perdita senza contropartita ed anche la paga degli ascari veniva da Mascate. E l'emiro si rivolse a Muhammad ibn Utman e prese in prestito da lui l'intiera paga degli ascari e ciò con garanzia sulla decima. Fu poi pagato il debito contratto dall'Emiro Sahdad ibn Sahdi al Baluci. Dopo ciò parti l'emiro Sahdad per Mascate.

= 308

E fu il suo governo senza rimprovero perchè egli segui le direttive del l'imam Sayf ibn Sultan al-Yarubi. Era egli bianco di colore, di statura media, pieno di coraggio e di riserbo, amava la gente e prediligeva il buon accordo. Mori Muhammad ibn Utman al-Mazrui,) nell'anno 1159.

310

E durò il suo governo nel paese di Mombasa e Fanga e Tanga. Era uomo pieno di coraggio e di pudore, basso di statura, riservato, dotto, saggio, circospetto nel potere, generoso. Mori Masud ibn Nasir al- Mazrui nell'anno 1178.

 

P338

and there they killed them and they died. In those days their ships were to sail and came from their kingdom until Sawahil in six months. They asked for help (the Portuguese in Mombasa), but they did not help them for four months and more. Then came a ship, which had troops and their ships anchored offshore. Christians then land and fought and fought for five years.

= 303

And the Arabs took possession of the castle, it is said after nine years. Emir Sahdad ibn Sahdi (1) settled in Mombasa and a few years later went to Muscat and back to Mombasa. In 1116 (2) died Imam Sayf ibn Sultan (3).

=305

this abandoned Mombasa to its inhabitants, because Mombasa was lost without income and also had no pay for the askari (=soldiers). And the Emir turned to Muhammad ibn Utman (4) and borrowed from him the whole charge while ensuring that the Ascari were paid from the tenth. And then was paid the debt incurred by the Emir Sahdad ibn Sahdi the Baluch (1). After that, the emir Sahdad left for Muscat.

= 308

His government was without reproach because he followed the directives of the Imam Sayf ibn Sultan al-Yarubi (3). He was white in color, of medium height, full of courage and restraint, he loved people and preferred good agreements. Utman Muhammad ibn al-Mazrui, died in the year 1159AH(5).

=310

He governed in the country of Mombasa and Fanga (6) and Tanga. He was a man full of courage and decency, a short man, reserved, learned, wise, circumspect in power, generous. Masud ibn Nasir al-Mazrui (7) died in the year 1178AH (7).

 

(1) see note 5 p272

(2) 1116AH= 1704-1705AD. In note 4 p 272 a later date is given.

(3) see note 4 p272. The date of manuscript L coincides with that of K (see page 274) and therefore confirms that this chronology is part of a local tradition.

(4) Muhammad ibn Utman = Muhammad ibn al-Mazrui Utman; the first Mazrui to be governing Mombasa.

(5) 1159AH= 1746AD. Enrico says: The date of 1159 is exact, because it corresponds to the tomb inscription of Muhammad ibn Utman.

(6) Fang or Fanga: Vanga in Kenya close to the border with Tanzania.

(7) If the initial date of the government of Masud ibn Nasir is 1159 Hegira (1746AD) with the 25 years of government attributed to him by K we would arrive at 1186 Hegira (1772AD). The date of 1178 Hegira (1764AD) that L gives for the death of Masud ibn-Nasir reduces the period of his rule to 19 years only.

P339

= 312

Il suo governo durò parecchio, ma era uomo violento, collerico, bevitore e mangiatore, di scarso pudore; comandava e si gloriava di cose detestabili. Morì Abdallah ibn Muhammad ibn Utman al-Mazrui nell'anno 1196.

=313

E sali al potere dopo di lui suo fratello Ahmed ibn Muhammad ibn Utman al-Mazrui. Questi era uomo buono, valoroso, paziente, abile, sincero, di animo forte. Durò il suo governo 33 anni. Era egli circospetto nel potere; e la gente ne aveva paura quando egli si presentava. Egli fu detto Kuduhu. Fece guerra alle genti di Lamu e li vinse. Mori Ahmed ibn Muharnmed nell'anno 1229. Sali quindi al potere dopo di lui suo figlio Abdallah ibn Ahmed ibn Muhammad ibn Utman al-Mazrui ed il suo governo durò. Era uomo forte di braccia e grosso di spalle, alto, di vista corta. Egli cominciò le costruzioni nell'isola di Lamu; e rimase nel paese di Lamu un anno intiero. Ed apparvero le sue segrete intenzioni alle genti di Lamu e specialmente a Zahid ibn Mungumi al-Lami al-Mahzumi, vale a dire che Abdallah ibn Ahmed ibn Muhammad al- Mazrui costruiva nell'isola, ma passava la notte nel suo veliero. E le genti di Lamu lo onorarono di molti onori: e, fra l'altro, vennero a lui le genti della cittá senza contestazione, gli si presentarono, e gli diedero il benvenuto offrendogli una casa per dimora del loro governatore; ma egli non prese in considerazione ciò, ma soltanto il suo ritorno sul veliero. E quando il capo del paese lo seppe, gli donò un'altra cosa necessaria. Si consigliarono e disse Zahid ibn Mungumi: Io vi informerò di tutte le sue notizie in tre giorni'. E Zahid ibn Mungumi fece una cosa per chiarire la condotta di Abdallah ibn Ahmed: Zahid ibn Mungumi gli donò due sacchi di riso e due ovini e due giarre di burro e li diede a Musa e lo mandò da lui. Poi scrisse Zahid ibn Mungumi una lettera, fingendola diretta dal Sultano di Pate ad Abdallah ibn Ahmed al-Mazrui: 'Dopo i saluti. Ti arriveranno <i questo e questo » per mano del tuo servitore. Tu dégnati di accettare il dono. Dal giorno in cui sei venuto a Larnu, non ho sentito i tuoi ordini nè i tuoi comandi affatto. Come mai ? Io suppongo che Mwana Mkuu figlia di Musa ti ha sedotto. Guardati dalla gente di

 

P339

= 312

His government lasted long, but he was a violent man, quick-tempered, drinker and eater of little modesty commented and glorified in detestable things. Abdallah ibn Muhammad ibn al-Mazrui Utman died in the year 1196 (1).

=313

Came to power after him his brother Ahmed ibn Muhammad ibn al-Mazrui Utman. He was a good man, brave, patient, skilful, honest, strong-minded. His government lasted 33 years. He was circumspect in power, and the people were afraid when he appeared. He was called Kuduhu. He made war on the people of Lamu and overcame them. Ahmed ibn Muhammed died in the year 1229 (2). Then came to power after him his son Ahmed ibn Abdallah ibn Muhammad ibn al-Mazrui Utman and his government lasted. He was a man of strong arms and big shoulders, tall, short-sighted. He began construction on the island of Lamu, and remained in the country of Lamu for a whole year. It appeared to the people of Lamu and especially Mungumi ibn al-Zahid al-Lami Mahzumi that he had his secret intentions, that is to say that Abdullah ibn Ahmed ibn Muhammad al-Mazrui built on the island, but he spent the night in his sailboat. And the people of Lamu honoured him many honours and, among other things, he came to the people of the city without a dispute, they introduced themselves, and gave him the welcome home by offering a home for their governor, but he did not take this into account, and returned to his ship. And when the leader of the country heard of it, he asked him if something else was needed. They took council and Zahid ibn Mungumi said: I will inform you on all this in three days. And Zahid ibn Mungumi did something to clarify the behaviour of Abdallah ibn Ahmed: Zahid ibn Mungumi gave him two bags of rice and two sheep and two jars of butter and gave it to Musa (=his servant) and sent him to give it to him. Zahid ibn Mungumi then wrote a letter, pretending to be written by the Sultan of Pate to Abdallah ibn Ahmed al-Mazrui. After the greetings it said: These things reach you by the hand of thy servant. Please accept the gift. From the day you came to Lamu, I did not hear your order or your command at all. Why? I suppose Mwana Mkuu daughter of Musa has seduced you. Watched by the people of

 

(1) Enrico  says: The 1196 Hegira corresponds to 17 December 1781 - 6 December 1782AD. The date of manuscript L is closer to that of the tomb inscription of 'Abdallah ibn Muhammad (1 muharram 1197), rather than that indicated in manuscript K.

(2) The date of 1229 Hegira (=1814AD) indicated by manuscript L corresponds to that of the tomb inscription of Ahmed ibn Muhammed.

P340

Lamu! Ed Abdallah ibn Ahmed al-Mazrui scrisse in risposta al Sultano di Pate: Abbiamo compreso le tue parole. E ci è pervenuto quel che ti sei compiaciuto di mandarci. Sei stato gentile. Quanto poi alla gente di Lamu, tu sentirai quel che dirò loro e quel che farò loro dopo il compimento dei lavori nell'isola. E N. N. figlio di N. N. insieme con N. N. figlio di N. N. saranno delegati come loro notabili e ci vedranno nel castello di Mombasa. Saluti. Piegò la lettera e la consegnò al servo di Zahid ibn Mungumi. Quando il servo giunse e diede al suo signore quella lettera, la lesse Zahid ibn Mungumi e la portò al notabile della gente di Lamu. Così apparve chiaro il fatto del Mazrui; e lo espulsero al giorno. Quindi parti Abdallah ibn Ahmed dirigendosi a Mombasa, dove stava suo padre Ahmed ibn Muhammed che ne era governatore. Preparò un esercito, mosse guerra alle genti di Lamu e li vinse una volta dopo l'altra. Allora le genti di Lamu si rivolsero a Mascate e chiesero protezione al sayyid Said ibn Sultan al-Busaidi, che gliela accordò, dando loro duecento soldati, Arabi e Nubiani, si che (quelli di Lamu) furono vincitori. E morì Abdallah ibn Ahmed ibn Muhammed  nell'anno 1239

=314

Sulayman ibn Ali al-Mazrui, che non era l'erede legittimo, ma quel che Dio vuole avviene. Era uomo generoso, magnanimo, coraggioso, dotato di rispettabilità e dignità, e nobiltà. Quando si stabili il suo governo, si sparse la voce e quelli della città protestarono per la sua assunzione al potere: Come mai avviene questo ?  Ed i (principi della dinastia) Mazrui lo accusavano molto. Il suo governo così ebbe termine dopo due anni e fu deposto per le troppe discordie tra loro. Ciò avvenne nell'anno 1241.

 

P340

Lamu. Abdallah ibn Ahmed al-Mazrui (1) wrote in response to the Sultan of Pate: We have understood your words. What you have send has arrived. You were kind. As for the people of Lamu, you heard what they say and what I will do to them after the completion of the works on the island. And N. N. son of N. N. with N. N. son of N. N. (2) as their chiefs and delegates will see us in the castle of Mombasa. Regards. He folded the letter and handed it to the servant of Zahid ibn Mungumi. When the servant came and gave his master the letter, Zahid ibn Mungumi read it and carried it to the important people of Lamu. So became clear the presence of the Mazrui, and they expelled him that day (5). Then Abdallah ibn Ahmed headed to Mombasa, where his father was Ahmed ibn Muhammed who was governor. He prepared an army to wage war against the people of Lamu and overcame them one after the other. Then the people of Lamu turned to Muscat and demanded protection for the Sultan Sayyid Said ibn al-Busaidi (3), who granted them, giving them two hundred soldiers, Arabs and Nubians, so that (those of Lamu) were winners. He died Abdallah ibn Ahmed ibn Muhammed year 1239AH (4)

=314

Sulayman ibn Ali al-Mazrui, was the rightful heir, as God wants to happen. He was a generous man, courageous, endowed with respectability and dignity, and nobility. When he established his government, the word spread and those of the city protested his assumption to power: Why does this happen? And the (important ones of the dynasty) Mazrui accused him very much. His government thus ended after two years and he was deposed by too many disagreements between them. This happened in the year 1241 (6).

 

(1) see note1 p281

(2) the names can be found in manuscript K p281 note 3 and 4.

(3) see note 5 p254

(4) 1239AH = 1823AD. The date of 1239 is divergent from that of manuscript K and of the tombstone inscription which are dated 1238.

(5) Enrico says: The tradition is highly probable because it conforms to a method which was actually followed along the Somali and Bantu coasts of the Indian Ocean by those who, as a newcomer, wanted to seize their power over a port - the construction of a masonry fort (of the type later and still called: gareza, of the Portuguese igreja), which they tried to complete without provoking opposition from the autochthonous populations with various pretexts and maneuvers; and then, with the fort built, the affirmation of dominion. Something similar, for example, was said about the arrival in Obbia (on the Somali coast) of Yusuf Ali, his first relations with the people and the construction of the Obbia gareza. Here, in our text, Zahid foils Governor Mazrui's game with the false letter, which induces him to declare the hostile intentions.

(6) Enrico says: Here too there is a difference of one year from manuscript K who would give 1240 and from Guillain who gives 1242 Hegira. The 1241 corresponds to the period 16 August 1825 - 4 August 1826AD.

P341

= 316

Salim ibn Ahmed al-Mazrui: era uomo ingiusto, violento, scialacquatore e consentì ai Mazari ed ai suoi ministri di fare contro il popolo quel che volevano; e governò per dieci anni senza cessare da fare ciò. Morì Salim ibn Ahmed ibn Muhammed al-Mazrui nell'anno 1251.

=318

al-Mazrui. Ed era uomo ingannatore e fraudolento sì che il suo governo non durò e fu deposto dopo due anni. Ed ascese al potere dopo di lui .....

=319

ibn Ahmed ibn Muhammad al-Mazrui nell'anno 1253.

=321

Egli il figlio del < Capitano del paese » su menzionato; ed egli fu sultano sui Mazari per i meriti di suo padre. <Capitano del paese ». E fu il suo governo nel paese di Oman e sul Littorale.

=324

E dissero: Noi vediamo che il Sultano è ingiusto; la sua menzione invoca il fulmine ed il tuono e commette grandi scelleratezze. Quando sente che la figlia di un tale è una bella donna le fa violenza e la opprime. Le sue azioni ci hanno oppresso. Che ne dite, o venerandi anziani ? Risposero: Egli non è adatto al regno. E quando poterono lo deposero.

=326

Dei Banu Zayd che discendono dai figli di Abdallah ibn Malik ibn Nasr ibn Azad, tribù Qahtanide senza dubbio.

 

P341

= 316

Salim Ahmed ibn al-Mazrui was an unjust man, violent, profligate and allowed the Mazari and his ministers to do against the people what they wanted, he ruled for ten years while continuing to do so. Salim ibn Ahmed ibn Muhammed al-Mazrui died in the year 1251AH (1).

=318

al-Mazrui. This man was deceitful and fraudulent what means that his government did not last and he was deposed after two years. (2) And ascended to power after him .....

=319

Ahmed ibn Muhammad ibn al-Mazrui in the year 1253 (3).

=321

He the son of the “Captain of the country” (4) as he was referred to, he was the Sultan Mazari on the merits of his father. “Captain of the country” It was his government in the country of Oman and the Littoral.

=324

People said: We see that the Sultan is unjust, his words invoking the lightning and thunder and he commits major crimes. When he feels that the daughter is a good woman he makes violence and oppression to her. His actions have oppressed us. What do you say, venerable and elderly? They said: He is not fit for the kingdom. And he has to be put down. (5)

=326

The Banu Zayd who no doubt descend from the sons of ibn Nasr ibn Abdallah ibn Malik Azad, tribe of Qahtanide. (6)

 

(1) 1251AH = 1835AD. The date of L is here in conformity with that indicated by Guillain.

(2) Enrico adds: Hamis ibn Ahmed was therefore deposed, news that was omitted in the ms. K.

(3) 1253AH = 1837AD. Enrico says: The last governor Rasid ibn Salim was therefore the nephew of the penultimate and replaced his deposed uncle. It can be assumed that Rasid wanted to succeed his father Salim ibn Ahmed, eliminating his uncle Hamis ibn Ahmed. As for the date 1253 there is, once again, a divergence from the ms. K, which gives 1254.

(4) That is, the son of Sayf ibn Sultan, indicated in the Chronicle with this title due to his military successes.

(5) Enrico: The deposition of Sayf ibn Sultan ibn Sayf is narrated at length in K. See above, pp. 275-278.

(6) Enrico: This genealogy of the Al Bu-Sa'id, a new dynasty that succeeds the Ya'rubids in 'Oman, complies with the nisba: al-Azdi, who had the Bu -Sa'id princes (Cf. BADGER, The Imams and Seyyids cit., page 156).

P342

= 333

per il commercio degli schiavi e la coltivazione dei giardini. Comprarono schiavi, costruirono case. E nella terra di Zanzibar vi erano piantagioni dal tempo del « Capitano del paese > Sayf ibn Sultan al-Yarubi.

=335

E nell'lsola Verde (Pemba) avevano così anche 1 Mazari.

=337

Partì per Mascate e lasciò in Zanzibar figli e piantagioni e schiavi e costruzioni fortificate. Morì Sultan ibn Ahmed ibn Said, passando alla misericordia di Dio. E regnò dopo di lui Saud ibn Ali al-Busaidi. Il suo governo durò e gli Arabi lo lodavano per fermezza e valore. Ma quando Said ibn Sultan diventò adulto .....

=338

sulla via della montagna, mentre ritornavano dalla guerra. Quando lo colpi Said ibn Sultan, credette Saud ibn Ali che lo avesse colpito per consiglio delle tribù che erano con lui e montò il suo destriero e si dirigeva a Mascate, ma mori. E prese il regno Said ibn Sultan nell'anno 1219. Era alto,

 

P342

= 333

for the slave trade and the cultivation of gardens. They bought slaves, they built houses. And in the land of Zanzibar, there were plantations from the time of the “Captain of the country” Sayf ibn Sultan al-Yarubi. (1)

=335

And the Green Island (Pemba)(2) also was from the Mazari.

=337

He left for Muscat to Zanzibar and left children and plantations and slaves and fortified buildings. Ahmed ibn Said ibn Sultan died, through the mercy of God reigned after him Saud ibn Ali al-Busaidi. His government lasted and the Arabs praised him for firmness and value (3). But when Said ibn Sultan became an adult ……

=338

on the way to the mountain, while returning from the war. When shot at Said ibn Sultan, Saud ibn Ali believed that he had been shot at with knowledge of the tribes who were with him and he mounted his horse and headed to Muscat, where he died (4). And then Said ibn Sultan (5) took the reign in 1219AH (6). He was tall,

 

(1) Sayf ibn Sultan who concurred Mombasa from the Portuguese also favored the emigration from Oman to Zanzibar.

(2) Arab emigration to Pemba had also been substantial.

(3) Enrico says: Saud ibn Ali, who is here explicitly called prince of the Bu-Sa'idi family, is not named in the Chronicle of Oman by Salil ibn Raziq. The uncle of Sa'id ibn Sultan, whom he kills, is instead called Badr ibn Sayf. Instead Sa'ud ibn Ali ibn Sayf, of the Bu-Sa'idi dynasty, was appointed governor of Barkah by Sayyid Sa'id ibn Sultan on his return from the Mombasa expedition in 1832 (when Sa'id already had some years of reign) and, after an attempted rebellion, was killed by Sultan ibn Ahmed al -Bu- Sa'idi, his cousin, in 1834.

(4) Enrico has: These circumstances here referred to regarding the killing of Sa'ud ibn Ali correspond with those of the Omani Chronicles concerning the killing of Badr ibn Sayf. This confirms the hypothesis that Sa'ud's name was replaced here in the mss. of the Book of Zengi by that of Badr. Saud, on the other hand, was killed, treacherously, while he was sleeping in a mosque (BADGER, Op. cit., page LXXXVII).

(5) see note5 p254

(6) 1219AH = 1804AD

P343

di corporatura robusta, bianco di colore, con folta chioma e folta barba, eloquente nel parlare, forte di braccia, longanime, saggio e prudente. E, tra l'altro, quando una sua concubine partoriva un figlio, egit non l'avvicinava più; ma se essa partoriva una figlia, la avvicinava ancora. E se essa persisteva ad aver figlie, neppure la lasciava eccetto che quando avesse avuto un maschio. E tra le sue saggie azioni (vi fu questa): Quando i Mazari rifiutarono obbedienza al padre di lui, Sultan; e dissero i Mazari:

Noi siamo sudditi degli Yarubi e non riconosciamo altri che loro e non quindi della gente Busaidi; e se il regno degli Ya'rubi è cessato nel Oman, qui nelle terre del Littorale non è cessato. Questa fu la risposta dei Mazari a Sultan ibn Ahmed. Allora Said ibn Sultan si occupò della questione e mandò un uomo.

= 345

alle stanze del Governatore nel castello; e battè alla porta. Il portiere fu stupefatto di ciò e fu subito afferrato perchè non potesse informare i suoi padroni. Usci allora il Governatore adirato e cioè il Governatore usci adirato fuori delle sue stanze; e quando vide e lo incontrò, si adirò il Governatore e si meravigliò per la grandezza della figura di lui, della sua forza e della sua dignità. E disse Hubub al-Gabs

= 346

Chi sei tu ? Rispose il Mazrui: Sono Salim ibn Ahmed al-Mazrui. Disse Hubab al-Gabs: ' E sarai salvo davvero se darai la risposta giusta. E chiese: Di chi è questo castello ? Rispose il governatore Salim ibn Ahmed: E del sayyid Said ibn Sultan ed io sono qui per parte sua .

=350

E quando andò dal capitano che era nell'isola di Zanzibar, lo informò che la sovranità su Mombasa e Zanzibar spettava al sayyid Said ibn Sultan e gli mostrò il documento. Quando il capitano vide il documento, obbedi a Hubub al-Gabs in quel che questi gli disse; ma gil altri dissentirono. E si formarono cosi due fazioni: una favorevole a Hubub ed al capitano e l'altra favorevole ai Mazari; e vennero alle mani, ma vinse il partito di Hubub sugli altri che furono così cacciati via dall'isola. E Zanzibar diventò del sayyid Said ibn Sultan per sotterfugio ed astuzia.

 

P343

of robust physique, white color, with bushy hair and beard, eloquent in speech, strong arms, long-hesitating, wise and prudent. And, among other things, when one of his concubines bore a son, he did not approach her any more, but if she bore a daughter, he approached again. And he persisted to have children, except when he had a son. Among his wise actions (there was this one): When Mazari refused obedience to his father the Sultan, then said the Mazari (=Mazrui):

We are subjects of the Yarubi and recognize none other than them and therefore not of the Busaidi people; and if the reign of the Ya'rubi ceased in Oman, it did not cease here in the lands of the Littoral. This was the reply of the Mazari to Sultan ibn Ahmed (2). Then Said ibn Sultan (1) took charge of the matter and sent a man

= 345

to the Cabinet room in the castle, and knocked on the door. The doorkeeper was amazed by this and was immediately caught so he could not inform his bosses. Then the governor came out angry and went out of his apartment, and when he saw him and met him, the governor was angry and surprised by the size of the figure of him, his strength and his dignity. Then said Hubub al-Gabs (3)

= 346

Who are you? Mazrui replied: I am Salim ibn Ahmed al-Mazrui. Said Hubab al-Gabs: And you will be saved if you really give the right answer. And he asked: Whose is this palace? Said the governor Salim ibn Ahmed: Sayyid Said ibn Sultan (1), and I'm here on his part.

=350

Then he went to the captain who was on the island of Zanzibar, informed him that the sovereignty over Mombasa was up to Zanzibar and Sayyid Said ibn Sultan, and showed him the document. When the captain saw the document, believing Hubub al-Gabs (3) in what he said, but others disagreed still. Two factions got formed: one supports Hubub and the captain and the other pro-Mazari, and it came to blows, but then won the party of Hubub over the others who were driven off the island. And Zanzibar became for Sayyid Said ibn Sultan (1) through subterfuge and cunning.

 

(1) see note5 p254; became sultan in 1219AH= 1804AD

(2) Sultan ibn Ahmad (reigned 1792–1804)

(3) Ritchie and von Sicard say Hubub al Ghabash was the nickname of Salim bin Ahmad al-Bu Sa’idi. As far as we can find out the name seems to mean: The Blast from the Dark. Perhaps it was self-applied. This man is mentioned in Kawkab al-durriya.

P344

Quindi il sayyid Said ibn Sultan combattè con i Mazari più volte ma non potè vincerli e passarono alcuni anni. Ma quando fu la guerra nell'anno 1227

=353

Tra i Mazari e la gente di Lamu ed accadde quel che accadde. E li prese sotto la sua protezione Said ibn Sultan e la gente di Lamu sconfisse i Mazari, i quali desistettero dalla guerra. E il sayyid Said ibn Sultan venne con il suo esercito e passarono presso le genti di Lamu in modo che, quando si diressero a Mombasa per far guerra, le genti di Lamu in numero di 66 uomini li seguirono su due velieri.

=354

In quel tempo le genti di Mombasa reclamavano a Said ibn Sultan contro la condotta dei Mazari. Il loro capo era Muallim ibn Munya Safi, che odiava molto i Mazari. Quando giunsero le truppe del sayyid Said ibn Sultan, di cui era comandante l'emiro Masud ibn Said, si ancorarono le loro navi e velieri in gran numero, ed il loro ancoraggio fu innanzi alla baia di Kilindini verso la baia di Mtapa. Quando poi vollero sbarcare dalle loro navi a terra, i Mazari si opposero loro combattendo e passarono alcuni giorni così. Quando videro ciò le genti di Lamu, fecero scendere tre uomini e si diressero alla baia di Mtapa di notte e giunsero a Mtapa.

=355

Il loro capo. E quando si presentò il capo della gente di Mtapa gli domandarono la via per fuggire da Mtapa a Lamu. Ciò avveniva prima della costruzione di Taka Ungu e di Malindi. E la gente vlaggiava allora sempre per mare e ciò per la mancanza di una via per terra. Interrogato dalla gente di Lamu, il capo di Mtapa si meravigliò e disse: Come mai voi siete qui; e vi è la trincea lá in Utangi? E nella trincea vi sono le provvigioni e cibo; e vi sono i soldati. Sbarcate ed assaliteli di sorpresa e certo vincerete con l'aiuto di Dio. E la guerra sarà finita se avrete preso la contrada di Kisa'un ed Utangi; altrimenti non potrete vincerli.

 

P344

Then the Sayyid Said ibn Sultan (3) fought with Mazari (=Mazrui) several times but could not overcome them and so went a few years. But then was the war in year 1227AH (1)

=353

between the Mazari and the people of Lamu and what happened (2). Said ibn Sultan (3) took them under his protection and the people of Lamu defeated the Mazari, who desisted from the war. And Sayyid Said ibn Sultan, came with his army and went among the nations of Lamu so that when they went to Mombasa to the war, the people of Lamu in number of 66 men followed them on two sailboats.

=354

At that time the people of Mombasa complained to Said ibn Sultan (3) against the conduct of Mazari. Their leader was Muallim Safi ibn Munya, who hated the Mazari. When they reached the troops of Sayyid Said bin Sultan (3), commander of which was the Amir Masud ibn Said, they had anchored their ships and sailing ships in large numbers, and their anchor was before the Bay Kilindini (4) to the bay of Mtapa (5). When they wanted to disembark from their ships to land, there Mazari opposed them by fighting and spent a few days so. When the people of Lamu saw this, they got three men and headed to the bay of Mtapa at night and arrived at Mtapa (5).

=355

Their leader presented himself to the head of the people of Mtapa and asked him the way to escape from Mtapa (5) to Lamu. That was before the construction of Taka Ungu (8) and Malindi. Then people always travelled by sea because of the lack of a road over land. Questioned by the people of Lamu, the head of Mtapa (5) was surprised and said: How come you are here, there are there the encampments in Utangi (6)? And in the encampments are the means and the supplies, and the soldiers. You landed by surprise and certainly received victory with the help of God, and the war is over if you have taken the district of Kisa'un (7) and Utangi (6), otherwise you can not win.

 

(1) 1227AH= 1812AD

(2) the trick of Zahid ibn Mungumi p339-340

(3) see Note5 p254 became sultan in 1219AH= 1804AD

(4) Kilindini is a clan from Mombasa.

(5) a creek 15km north of Mombasa and north of their defenses.

(6) Utange is a place 10km north of Mombasa island and 3km south of Mtwapa.

(7) Kisa’un id 4km north of Mombasa.

(8) Takaungu is a historic Swahili town located on the Kenyan Coast between Mombasa and Malindi, in Kilifi County. It is 10 km south of the town of Kilifi.

P345

E che paura avete? E perchè siete venuti se ora desiderata fuggire?  Risposero le genti di Lamu: Noi non vogliamo fuggire, ma temiamo di voi. Quel che vogliamo è di esplorare le vie di ingresso per la guerra. Ed ora, grazie; e Dio prolunghi la vostra vita. Ora giungerà il nostro esercito particolarmente per far cosa grata al sayyid Said ibn Sultan; chè egli ci ha accordato la sua protezione e ci ha concesso duecento uomini e così abbiamo vinto i Mazari. Come dunque fuggiremmo noi la guerra? Dopo ciò, sbarcarono la gente di Lamu che erano sessantasei uomini ed attaccarono la trincea di Utangi in un solo assalto, i fucili strepitando dai due lati. Fuggirono quindi tutti quelli che stavano nella trincea e la gente di Lamu si spostò .....

= 359

Sbarcarono gli Arabi ed attaccarono la trincea. Vi erano colà alcuni degli Arabi. Ed occuparono saldamente Kisaun. Allora la gente di Lamu: uno di loro si diresse a Kidutani e Talaquna verso quelli di Mombasa e si consigliarono le genti di Mombasa e partì uno di essi detto Muallim ibn Munye Safi.

=360

Andò a Zanzibar ed informò il sayyid che soldati in numero di circa

cento in un bastimento stavano entrando nella baia di Kilindini; nè alcuno lo sapeva perchè li vi è boscaglia e non si vedono quelli che si nascondono. Il sayyid diede a lui allora alcuni soldati che conoscevano la lingua suaheli e fece mettere in mare un veliero. 11 veliero entrò nella baia di Kilindini di notte; sbarcarono i soldati con i loro viveri e tende e le piantarono nella boscaglia. E, quando prevalse l'opinione di Muallim ibn Munye Safi al-Gulandani, ordinò ai soldati di attaccare l'isola di Makuya; e quelli l'attaccarono di sorpresa in un solo assalto. Uccisero quelli che stavano là e gli altri fuggirono. Così i soldati del sayyid Said ibn Sultan entrarono (nell'isola). Allora l'emiro Saud si diresse a Mombasa per terra e per mare. E diffusero la notizia della resa e giunsero le notizie della guerra di un sol colpo tutte in una volta. Giunse l'Emiro e sbarcò con le sue truppe. Uscirono allora i Mazari dal castello ed entrarono in Mombasa e furono vinti. Si stabilirono i Mazari poi nei paesi tutti .....

 

P345

And what scared you? And why have you come if you now want to flee? Then said the people of Lamu: We do not want to escape, but we fear you. What we want is to explore ways of entry for the war. And now, thanks and God prolong your life. Now our army will come to something particularly grateful to Sayyid Said ibn Sultan (1), for he gave us his protection and allowed us two hundred men, and so we over won the Mazari (=Mazrui). How, then we flee the war? After that, they landed the people of Lamu who were sixty-six men and attacked the encampment of Utangi (2) in a single assault, rifles screaming from both sides. So fled all those who were in the encampment and the people of Lamu moved .....

= 359

Landed the Arabs and attacked the encampment. There were there some Arabs. And they occupied firmly Kisauni (3). Then the people of Lamu, one of them headed for Kidutani (4) and Talaquna (?) to those of Mombasa and advised the people of Mombasa and one of them set off called Muallim Munye Ibn Safi (5).

=360

He went to Zanzibar and informed the Sayyid that soldiers about a hundred in a vessel could enter the bay Kilindini (6), nobody would know them because there is only bush and they will not see what you hide. Sayyid then gave him a few soldiers who knew the language Swahili, and he put to sea a sailboat. The ship entered the bay of Kilindini at night, landing the soldiers with their food and tents and they planted them in the bush. And the commander Muallim Munye ibn al-Safi Gulandani (5), ordered the soldiers to attack the island of Makuya (7), and a surprise attack in a single assault. They killed those who were there and the rest fled. So the soldiers of Sayyid Said ibn Sultan (1) enter (the island). Then the Emir Saud went to Mombasa on land and by sea. And spread the news of the surrender, and the news of the war in one stroke all at once. Came the Emir and landed with his troops. The Mazari (=Mazrui) went out of the castle and entered in Mombasa and were defeated. They then settled in the country of the Mazari all ..

 

(1) see Note5 p254 became sultan in 1219AH= 1804AD

(2) Utange is a place 10km north of Mombasa island and 3km south of Mtwapa.

(3) Kisa’un id 4km north of Mombasa.

(4) Kidutani: 18 km strait North from Mtwapa; called Chidutani on Google maps. In 10km inland.

(5) Munye ibn Safi al-Gulandáni was the Mombasian pilot in the service of Sa'id b. Sultan.

(6) see note nr4 p344

(7) Mkupa: Now the district called Makupa in the north of the island of Mombasa.

P346

=375

senza trincea. E disse il sayyid Said ibn Sultan ad Abdallah ibn Nasir: Quel che hai detto è giusto, quando sei stato severo con i Mazari. Dopo un mese infatti i Mazari attaccarono l'isola di Mkupa e vi fu un combattimento nel quale furono vinti. Quando il sayyid Said seppe ciò, considerò le azioni dei Mazari e le spiegazioni di Abdallah ibn Nasir ibn Abd as-salam; e decise. È necessario che i Mazari siano esiliati da Mombasa nello Oman perchè essi non si sono sottomessi con sincerità. Quindi mandò suo figlio .....

=379

Giunsero a. Makran e furono colà imprigionati per un certo tempo. Morirono colà, ad eccezione di due di essi che poi tornarono sul Littorale al tempo del sayyid Bargas ibn Said. Fu la data della cattura dei Mazari l'anno 1254. Quindi gli altri Mazari mandarono uno dei loro a Bombay perchè reclamasse presso il capo degli Inglesi. Il Governo (dell'India) presentò al sayyid Said il reclamo dei Mazari perchè egli (Said) aveva mosso loro guerra e si era impadronito dei loro beni e li aveva ingiustamente ed a torto imprigionati. E ' come mai è avvenuto questo, o Re? ' (chiese l'Inglese). Ed il sayyid Said ibn Sultan rispose:

Guarda questo documento! È di scrittura del capo del Mazari oppur no? Disse allora l'Inglese ai Mazari: ' Questo è certamente un vostro documento scritto dal vostro capo che vi governava. Come è questo fatto? Non sarà ascoltato il vostro discorso nè il vostro reclamo. Ed i Mazari tornarono a Mombasa di nascosto. E si affermò così il governo (del sayyid Said ibn Sultan) da Mogadiscio, Merca e Brava sino a Tanga, ad eccezione di Siu soltanto.

Poi il sayyid Said ibn Sultan cominciò la guerra con Siu (Siwi). In Siu era un Sultano di nome Sayh ibn Mad al-Nabhani ed un notabile chiamato Mtaka figlio dello Sayh Mubarak al-Gammawi. Ma il sayyid (Said) non potè vincere le genti di Siu. Ed il nome Siu (Siwi) è quello di un villaggio dello Oman lungo il lido nella baia di Fakkán; ed al passaggio verso il Makran vi è una cittá o villaggio chiamato Siwi, i cui abitanti sono della tribù dei Banu Sad.

 

P346

=375

without encampment. And said Sayyid Said ibn Sultan (1) to Abdallah ibn Nasir (2): What you said is right, when you were hard on the Mazari. After a month in fact the Mazari attacked the island of Mkupa (3) and there was a fight in which they were defeated. When Sayyid Said heard this, he considered the actions of Mazari and explanations of Abdallah ibn Nasir ibn Abd as-salam (2), and decided that it is necessary that Mazari (=Mazrui) be expelled from Mombasa in Oman because they have not submitted with sincerity. So he sent his son .....

=379

Came in. Makran (4) and were detained there for some time. They died there, except two of them who then went back to the coast at the time of Sayyid Said ibn Bargas. The date of the capture of Mazari was in the year 1254AH (5). Then the other Mazari went to Bombay to bring their complain to the head of the English. The Government (of India) presented to Sayyid Said the complaint of the Mazari because he (Said) waged war against them and seized their property and had unfairly and wrongly imprisoned them. And why did this happen, or King? (Said the English). And Sayyid Said ibn Sultan said: Watch this document! The writing of the head of Mazari or not? Then said the Englishman to Mazari: This is certainly one of your written documents from your boss that rules you. How is this done? We will not be listening to your speech nor your complaint. (6) And Mazari returned to Mombasa in a hidden way. Thus got affirmed the government (of Sayyid Said ibn Sultan) from Mogadishu, Merca and Brava upto Tanga, except only for Siu (7).

Then Sayyid Said ibn Sultan began the war with Siu (Siwi)(7). In Siu was a Sultan named Mad Sayha ibn al-Nabhan (8) and son of a prominent person called Mtaka ibn Sayh Mubarak al-Gammawi (9). But the Sayyid (Said) could not win the people of Siu. And the name Siu (Siwi) comes from a village of Oman along the shore in the Bay of Fakkan, and into Makran (4) is a town or village called Siwi, whose inhabitants are of the tribe of Bani Sad (10).

 

(1) See Note5 p254 became sultan in 1219AH= 1804AD.

(2) The sayyid here refers to the explanation of Abdallah ibn Nasir's dream, for which see above, p. 284.

(3) Mkupa: Now the district called Makupa in the north of the island of Mombasa.

(4) Makran on the southern coastal region of Balochistan. It is a semi-desert coastal strip in the Balochistan province now in Pakistan. It was part of Oman at that time.

(5) 1254AH: 1838AD.

(6) Enrico: the attempt made by the Mazari to get help from the Government of India against sayyid Sa'id b. Sultan failed, according to this version, as Sa'id documented his claims 'with the deed of submission already signed by the Mazari years earlier. See above, p. 279.

(7) Siwi: better known as Siyu; Siu is a settlement on the north coast of Pate Island, within the Lamu Archipelago in Kenya's Coast Province.

(8) see p280 note 2

(9) see note6 p285

(10) see note 12 p259

P347

Quando, dunque, giunse a Siu (africana) l'Emiro del sayyid Said ibn Sultan, di nome Hammad ibn Ahmed al-Busaidi, che era uomo buono, giusto, coraggioso, intelligente, forte. Ed a prova della sua grande intelligenza: un giorno quell'Emiro era a Faza nel paese dei Bagiuni. Allora i capi dei Bagiuni erano in apparenza favorevoli all'Emiro, ma nel loro animo invece favorevoli alle genti di Siu. L'Emiro comprese il loro modo di agire e li convocò e disse:  Come mai voi di notte mi fate la guerra e di giorno siete in pace con me?  Risposero i capi Bagiuni: Questa è la nostra abitudine: una volta così ed una volta così. Allora l'Emiro tirò fuori il pugnale e li colpi col suo pugnale, dicendo: Anche io una volta così ed una volta così e ne uccise sei di loro ed altri ne feri. Allora i Bagiuni restanti si ebbero la lezione. E l'Emiro Hammad fu ucciso nell'anno 1259 nel paese di Siu dopo un gran combattimento tra gli Arabi e la gente di Siu. Ed il sayyid Said fu grandemente afflitto di ciò ed ordinò di far la guerra alle genti di Siu per vendicare l'Emiro Hammad ibn Ahmed, che era soprannominato Wadd as-samr, nome di cui ignoriamo il significato.

 Prima che Said ibn Sultan si impadronisse di Siu, mentre egli era in guerra, arrivò una nave da guerra, nella quale era il Comandante degli Inglesi; e ciò a Zanzibar. Si presentò al sayyid e gli dornandò una località delle antiche città in rovina non ricostruite; e questa fu Malindi. Rispose il sayyid Said a lui e cioè al Comandante degli Inglesi: Avevamo già deciso di ricostruiria, prima della vostra venuta. Nè possiamo abbandonarvela perchè li vi sono tombe di musulmani e moschee. Se ne tornarono i Cristiani delusi. E questa fu la causa della ricostruzione di Malindi. (Il sayyid) la ricostrui e vi pose come governatore Nasir ibn

 

P347

So then came to Siu (in Africa), the Emir of Sayyid Said ibn Sultan (7), named Hammad ibn Ahmed al-Busaidi, who was a good man, just, brave, intelligent, strong. And as proof of his great intelligence: one day when the Emir was in Faza (1) in the land of Bagiuni (2). The leaders of Bagiuni were apparently favorable to the Emir, but in their hearts they were instead in favor of the people of Siu (4). The Emir understood their way of acting and summoned them and said: How come you make war by night to me and by day you are at peace with my? The leaders of the Bagiuni (2) said: This is our habit from before and now as well. Then the Emir took out his dagger and struck them with his knife, saying, I too from before and now and killed six of them and wounded others. Then the remaining Bagiuni took the lessons (5). And the Emir Hammad was killed in the year 1259AH (3) in the village of Siu after a great battle between the Arabs and the people of Siu (4). And Sayyid Said was greatly distressed by this and ordered to make war to the people of Siu to avenge the Emir Hammad ibn Ahmed, who was nicknamed Wadd as-Samra (6) a name of which we do not know the meaning.

Before Said ibn Sultan (7) seized Siu (4), while he was at war, there was a warship, which was of the Commander of the British in Zanzibar. They went to the Sayyid and asked for a town that was the ancient ruined city never rebuilt, and this was Malindi. Sayyid Said replied to him, that is to the Commander of the British: We had already decided to rebuild, before you came. We can not abandon them because there are graves of Muslims and mosques. The Christians went back disappointed. And this was the cause of the reconstruction of Malindi (8). (The Sayyid) reconstructed and placed as governor ibn Nasir

 

(1) see my webpage: Faza (on Pate island).

(2) Bagiuni: The Bajuni on the Bajuni islands on the coast of Kenya.

(3) 1259AH = 1843AD.

(4) Siu: see note 7 p 346

(5) Enrico: This violent reaction of the Omani Emir Hammad ibn Ahmed against the Bagiuni chiefs gathered to discuss with him is in conformity with the tradition which unfortunately maintained for a long time on the East African coast. To bring together the notables of the opposing tribe with the pretext of negotiating and instead then attacking the assembly.

(6) Enrico: wadd as-samr means: son of darkness.

(7) See Note5 p254 became sultan in 1219AH= 1804AD.

(8) No other sources mention this.

P348

Hamis al-Busaidi. E comandò Said ibn Rasid ibn Salim al Mazrui, di mandare i loro servi per aiutare gli Arabi nella ricostruzione del recinto e delle case. (Questo Said) era diventato governatore di Taka Ungu dopo suo fratello Hamis ibn Rasid ed il loro padre Rasid ibn Salim al-Mazrui: quel Rasid ibn Salim che era fuggito il giorno in cui erano stati catturati (1'altro) Rasid ibn Salirn ibn Ahmed che era in Mombasa e gli altri Mazari. Fuggi allora questo Rasid ibn Salim e costrui Taka Ungu nell'anno 1258; e si fermarono colà per timore del sayyid Said ibn Sultan. E disse allora:  Ritornerò indietro e perciò questo è il significato di Taka Ungu, perchè Taka significa in suaheli « volere> ed ungu significa< indietro ». E gli altri Mazari, che erano i discendenti di Muhammad ibn Utman edificarono (il villaggio) di Gasa: il cui nome significa che essi spiavano (yagussuna) le notizie del sayyid Said ibn Sultan. Quanto alla ricostruzione di Malindi, essa avvenne nel 1271. E la gente della regione scappava in Malindi per paura; e ciò (per timore) dei Galla i quali non catturavano un musulmano senza ucciderlo e recidergli subito i genitali. Dio mi è testimone di quel che dico.

Mori il sayyid Said ibn Sultan ibn Ahmed ibn Said al-Azdi al- Busaidi nell'anno 1273.

= 380

Mori per mare mentre dallo Oman andava a Zanzibar. Era con lui suo figlio Bargas ibn Said, che ne fece legare (il cadavere) a prua della nave. Giunto a Zanzibar, Bargas ibn Said voleva seppellire suo padre in segreto senza che lo sapesse suo fratello Magid ibn Said; e ciò per astuzia allo scopo che Bargas potesse impadronirsi di Zanzibar di sorpresa. Infatti suo fratello (Magid) era in Zanzibar al posto del loro padre, mentre Bargas voleva che, dopo la morte del padre, quel posto spettasse a lui. Ma ciò non gli fu possibile per disposizione di Dio Altissimo; perchè l'agire di Bargas fu rivelato ed allora Magid si mosse e si impadroni con i suoi ascari di tutte le vie in Zanzibar. Litigarono, combatterono e fu vinto Bargas ibn Said e restò vincitore Magid ibn

 

P348

Hamis al-Busaidi. And he charged Rasid ibn Said ibn Salim al Mazrui, to send their servants to help the Arabs in the reconstruction of the wall and houses. (This Said) had become governor of Taka Unga (1) after his brother Hamis ibn Rasid and their father Rasid ibn Salim al-Mazrui: this Rasid ibn Salim who had fled the day when was caught (the other) Rasid Salim ibn Ahmed together with all the other Mazari who were in Mombasa. He fled then this Rasid ibn Salim and built Taka Ungu in the year 1258AH (2), and stayed there for fear of Sayyid Said ibn Sultan (3). He said then: I will return back and so this is the meaning of Taka Ungu, because Taka in Swahili means to will and Unga means back. And the other Mazari, who were the descendants of Muhammad ibn Utman (5) built (the village) of Gasa (4): the name of which means that they searched for (yagussuna) news of Sayyid Said ibn Sultan. The reconstruction of Malindi, was in 1271AH (6) And the people of the region fled for fear to Malindi, and this (for fear) of the Galla (7) who do not catch and kill a Muslim without cutting off immediately his genitals. God is my witness of what I say.

Sayyid Said ibn Sultan ibn Ahmed ibn Said al-Azdi al-Busaidi died in the year 1273 (8).

= 380

Dead he went by sea from Oman to Zanzibar. With him was his son Bargas ibn Said (9), who tied (the corpse) in the bow of the ship. Arriving in Zanzibar, Bargas ibn Said wanted to bury his father in secret without the knowledge of Magid ibn Said his brother, and this was in order that Bargas could seize Zanzibar by surprise. In fact his brother (Magid) was in Zanzibar instead of their father, while Bargas wanted, that after the death of his father, that place would be his. But this was not possible for the disposal of God Most High, because the act of Bargas was revealed to Magid who then moved and took over with his askari (=soldiers) all the streets in Zanzibar. They quarreled, fought and Bargas ibn Said was defeated and the winner was Magid ibn

 

(1) Takaungu is a historic Swahili town located on the Kenyan Coast between Mombasa and Malindi, in Kilifi County. It is 10 km south of the town of Kilifi.

(2) 1258AH= 1842AD

(3) See Note5 p254 became sultan in 1219AH= 1804AD.

(4) Gasi: Gazi 10 km north of Makongeni in Kwale County, in Kenya's South Coast.

(5) some of his lineage reached to flee.

(6) 1271AH= 1854-1855AD

(7) Galla: The traditional view has been that the Galla occupied most of the Horn of Africa until the Somali, beginning about the tenth century, swept south and south-west from the shores of the Gulf of Aden driving the Galla before them. (Herbert S. Lewis 1966) The Galla or Oromo meaning "free men," constitute one of the largest racial groups in Ethiopia and a small minority in Kenya.

(8) 1273AH = 1856-1857AD

(9) Sayyid Barghash (=Bargas) bin Said al-Busaidi, (1836 – 26 March 1888) was an Omani Sultan and the son of Said bin Sultan, he was the second Sultan of Zanzibar. Barghash ruled Zanzibar from 7 October 1870 to 26 March 1888. He succeeded his elder half-brother Majid in 1871, having openly and adamantly contested his rule and at one point was arrested for treason and exiled to India and Bombay.

P349

Said. Fu imprigionato Bargas ibn Said e sali al trono Magid ibn Said come Sultano dopo la sepoltura di suo padre.

= 381

In Zanzibar; e fu saldo il suo governo nei paesi del Littorale. E Tuwayni ibn Said ibn Sultan regnò dopo che fu risaputa la morte di suo padre in Mascate. E Said ibn Sultan aveva diviso il suo regno in due metà fra i suoi due figli. Quindi Magid riprese tutto quanto aveva lasciato suo padre per terminare la ricostruzione di Malindi e la guerra di Siu. Combatterono quindi (con Siu) ed egli tagliò loro le vie di accesso da ogni parte e luogo, sì che in Sui vi fu la fame più grave; e così furono vinti e chiesero l'aman. Si diressero a Zanzibar dopo l'ingresso nell'isola delle truppe del sayyid Magid ibn Said; e quando giunse il vizir Muhammad ibn Mtaka al-Gammawi, lo onorò Magid ibn Said, gli fece i maggiori onori possibili, gli offrì un dono magnifico, lo rivestì di vesti all'araba, gli regalò un cavallo: e cioè allo sayh Muhammad ibn Mtaka, capo di Siu. Quando l'Emiro tornò da Zanzibar e vide quei doni fatti a lui dal sayyid Magid ibn Said: cavalli e magnifiche vesti, decise di presentarsi a Zanzibar al sayyid Magid ibn Said. Partirono così lo sayh Muhammad ibn Mtaka e tutti i vizir che erano con lui, come lo sayhu ‘l-Islam che sta ora a Mombasa ed altri. Il sayyid Magid li ricevette con onore e molto li onorò. Quando Muhammad ibn Mtaka decise di tornare, (il sayyid) diede loro molti altri doni. E la nave si portò a Cuwini, che è un giardino di Sulayman ibn Ahmed, vizir dei sultani in Zanzibar sul lido del mare; voglio dire che in quet giardino si ancorò la nave per prendere a bordo lo sayh Muhammad ibn Mtaka che partiva. Ma quando lo sayh Muhammad ibn Mtaka uscì con una lancia a vapore per andare a Cuwini verso la nave e sbarcarono a Cuwini, il vizir Sulayman ibn Ahmed era là e mangiarono e bevvero. Arrivò poi una piccola lancia dalla nave per prendere a bordo Muhammad ibn Mtaka ed il suo seguito, e salirono per andare alla nave, così, Muhammad ibn Mtaka ed il maggiore dei suoi vizir. Quando essi due, arrivata la lancia, salirono sulla nave, ecco due soldati stesero le mani per prendere le spade

 

P349

Said. Bargas ibn Said (1) was jailed and Magid bin Said (2) came to the throne as Sultan after the burial of his father.

= 381

In Zanzibar, and it was his government in the countries of the Littoral. And Tuwayni ibn Said ibn Sultan (3) was well known and reigned after the death of his father in Muscat. And Said ibn Sultan had divided his kingdom into two halves between his two sons. Then Magid finished everything he had left of his father: to finish the reconstruction of Malindi and the war of Siu (4). They fought then (with Siu) and he cut off their access roads to all sides and places, so that there was serious hunger, and so the war was won and they demanded the aman. They headed to Zanzibar after the island was entered by the troops of Sayyid Magid ibn Said (2), and then came vizier Muhammad ibn Mtaka al-Gammawi (5), he honored Magid ibn Said (2), made him the highest honors possible, gave him a magnificent gift, They clothed him in garments of Arabia, gave him a horse and that is the Sayha Muhammad ibn Mtaka (5), head of Siu (4). When the Emir returned from Zanzibar and showed those gifts given to him by Sayyid Magid ibn Said (2): horses and beautiful vestments, they decided to appear in Zanzibar at Sayyid Magid ibn Said. So left Sayha Muhammad ibn Mtaka (5) and all the viziers who were with him, as sayhu 'l-Islam, who are now in Mombasa with others. Sayyid Magid received them with honor and honored them highly. When Muhammad ibn Mtaka decided to return, (the Sayyid) gave them many other gifts. And the ship was to bring them to Cuwini (6), which is a garden of Sulayman ibn Ahmed, Vizier of the Sultan in Zanzibar on the seashore, in that quiet garden the ship had to anchor to take on board Sayha Muhammad ibn Mtaka who was leaving. But when Muhammad ibn Sayha Mtaka came out with a steamer and the ship landed at Cuwini (6), the Vizier Sulayman ibn Ahmed was there and they ate and drank. Then came a small vessel from the ship to take on board Muhammad ibn Mtaka and his entourage, and they went to the ship, Muhammad ibn Mtaka (5) and the eldest of his viziers these two boarded the ship and suddenly two soldiers laid their hands on them and took the swords

 

(1) see note 3 p290.

(2) Had become sultan of Zanzibar in 1273AH= 1856AD.

(3) Thuwaini bin Said al-Busaidi (1821–1866). Thuwaini never visited Zanzibar. When his father was away in Zanzibar, Thuwaini was his representative in Oman. After the death of Said bin Sultan on Zanzibar in 1856, Thuwaini became Sultan of Muscat and Oman, while his brother, the sixth son, Majid, took power on Zanzibar.

(4) Siu: see note 7 p 346

(5) see note6 p285

(6) Cuini: Chuini is a village on Zanzibar. It is located in the west of the island, 12 km north of Zanzibar City.

P350

dei due (ospiti). Questi gliele diedero ed entrarono nell'interno della nave.

Ed ecco i soldati li afferrarono e li legarono strettamente. Intanto la lancia era tornata al lido ed aveva caricato altri due uomini come prima e li portò alla nave come prima. E continuarono così sin che furono catturati tutti delle genti di Siu ed il loro capo Muhammad ibn Mtáka. Poi li trasportarono a Mornbasa e li tennero prigionieri nel castello sino a che morirono lo sayh Muhammad ibn Mtaka al-Gammawi ed alcuni di quelli che erano con lui. Passarono gli anni; ed i superstiti vizir e loro familiari furono poi liberati al tempo di Bargas ibn Said.

=383

In Kisimayu e Brava. Si riunirono i Somali sui pascoli tutti insieme; e il capo che li governava ricordò un giorno che i poveri sono nemici dei ricchi. E ' come mai voi pascolate i loro bovini e le loro pecore come loro servi? Il meglio è che cornbattiamo con loro e ci spartiamo poi i loro averi come bottino accordatoci da Dio e diventiamo noi i loro padroni per grazia di Dio. Ed i Somali cominciarono a combattere di sorpresa un mattino; e combatterono ed i Somali furono vinti. Poi si rappacificarono ed i Galla accettarono la pace. Allora i Somali scrissero una lettera al capo di Berbera esortandolo a venire a Kisimayu ed al Wama. E venivano i Somali a frotte da Berbera e così da Hafun, diretti su velieri a Kisimayu, sin che i Somali furono in gran numero e ripresero la guerra con i Galla. Combatterono e furono vinti ancora i Somali e fecero la pace ed accettarono i Galla la pacc sì che i Somali tornarono a pascolare i bovini dei Galia come prima.

=384

Poi i Somali scrissero una lettera perchè venisse una gran folla di loro genti col pretesto di sorvegliare i pascoli per radunarsi in gran numero; e quando gli armati Somali furono pronti, cominciarono i prepa-

 

P350

of the two (guests). They gave them and went inside the ship.

Here the soldiers grabbed them and tied them tightly. Meanwhile, the vessel had gone back to the shore and had charged two other men as before and took them to the ship as before. They continued that way till they were captured all of the people of Siu (1) and their leader Muhammad ibn Mtaka (2). Then he carried them to Mombasa and kept them prisoners in the castle until Sayha Muhammad ibn Mtaka al-Gammawi (2) died and some of those who were with him. Years passed, and the viziers who survivors and their families were then released at the time of Bargas ibn Said (3).

=383

In Kisimayu (4) and Brava (5). They gathered together all the Somalis to pasture, and the chief who ruled them remembered the day when the poor were enemies of the rich. And how come you graze their cattle and their sheep as their servants? The best is to fight with them and then we divided their possessions as plunder with the help of God and we become their master by the grace of God and Somalis began to fight by surprise one morning, and the Somalis fought and won. Then they reconcile with the Galla (6) and accept peace. Then they wrote a letter to the Somali head of Berbera and urged him to come to Kisimayu (4) and Wama (7). And they came in droves the Somalis from Berbera and upto Hafun (8), they came by dhow to Kisimayu and since the Somalis were in great number they resumed the war with the Gallas (6). They fought and were defeated again and the Somali made peace and accept the deal that the Somalis will return to graze the cattle of Galla as before.

=384

Then they wrote letters so that the Somalis would gather to have a great multitude of their people under the pretext of supervising the pastures and gather in large numbers, and when the armed Somalis were ready, they began the preparation

 

(1) Siu: see note 7 p 346

(2) see note6 p285

(3) see note 3 p290.

(4) Kisimayo: southern harbour of Somalia.

(5) Brava: Swahili harbour in S-Somalia.

(6) see note7 p348

(7) see note9 p263

(8) Ras Hafun, also known as Cape Hafun, is a promontory in the northeastern Bari region of Somalia. Jutting out into the Guardafui Channel, it constitutes the easternmost point in Africa. The area is situated near the Cape Guardafui headland.

P351

rativi delle nozze ed apprestarono il convito nuziale. Invitarono allora i Galla in numero di settanta notabili dei più validi e coraggiosi; ed i Galla accettarono. Quando glunsero i Galla e manglarono e bevvero .....

=386

settanta uomini. Quindi i Somali non cessarono di ucciderne; e catturarono le loro donne che furono poi vendute nelle città di Faza, Siu, Pate ed Amu. E lì si dispersero. Fuggirono i Galla, ma erano catturati. Il prezzo di una schiava concubina arrivò così a venti talleri ed anche meno.

=387

RACCONTO. - Fuggì un Galla che aveva con sè una moglie Galia ed altri con loro. Si diressero verso i loro servi chiamati Wa-Boni in lingua suahili. Quando essi furono arrivati là, (i Wa-Boni) si consigliarono tra loro di venderli (come schiavi) perchè essi erano in tempo di strettezze. Disse uno dei Wa-Boni: Prendetene ognuno di voi uno per ospitarli! Così ognuno di loro ne prese uno e fecero buona accoglienza ciascuno al suo patrono. Intanto i Wa-Boni mandarono un messaggio al villaggio di Lamu chiamato Arura, a lato di Mkanubi, al di sopra di esso. Si diffuse così la notizia dei Galla e delle loro donne. Ed i Wa- Boni dissero a quelli del villaggio: Comprereste voi le donne Galla?  Risposcro di sì. Allora i Wa-Boni ucciscro tutti gli uomini e vendettero le donne.. Chiunque lo sentì, ne fece oggetto di riflessione, perchè i Wa-Boni sono servi dei Galla; e poi i Galla si sono trovati in angustia ed avvilimento sino al punto che i loro figliuoli e le loro donne sono stati venduti schiavi ed i venditori sono proprio i servi dei Galla, come disse Dio Altissimo: Non vedono essi che Dio clargisce la provvidenza a chi vuole e la misura ad altri? In questo certamente sono segni per quelli che eredono.

=391

Bargas ibn Said ibn Sultan; ed il suo potere si affermò senza lotte nè contestazioni sulle terre del Littorale. Quando Bargas regnò in Zan-

 

P351

of a traditional wedding and prepared the wedding feast. Then they invited 70 nobles of the Galla (1) and the most valuable and courageous, and the Galla agreed. When the Galla (1) came and eat and drank .....

 =386

seventy men. So the Somalis did not cease to kill, and captured their women who were then sold in the cities of Faza (2), Siu (3), Pate and Amu (4). And they dispersed. They fled the Galla (1), but they were captured. The price of a slave concubine became twenty dollars or even less.

=387

STORY. - A man who had fled and with him a wife of the Galla and others. They headed towards their servants called Wa-Boni (5) in Swahili language. When they had arrived there, (the Wa-Boni) took counsel among themselves to sell them (as slaves) because they were in times of dire straits. Said one of the Wa-Boni (5): Take each one of you to a house. So each of them got a good reception and everyone took in their patron. Meanwhile, the Wa-Boni sent a message to a village called Arura Lamu, besides Mkanubi (6), over and above it. Thus spread the news of the Galla and their women. And Wa-Boni (5) said to those of the village: Do you buy women of the Galla? They answered yes. Then the Wa-Boni had all men and women sold. Anyone who heard this, made it the subject of reflection, because the Wa-Boni (5) are servants of the Galla, and then the Galla were in distress and depression to the point that their sons and their wives were sold into slavery and the sellers are the servants of the Galla, as God Almighty said: Do they not see that God bestows on whom He will and extends providence (to others)? This surely are signs for those who inherited. (8)

=391

Bargas ibn Said ibn Sultan (7), and his power was affirmed without a struggle or contest on the lands of the Littoral. When Bargas reigned in Zan-

 

(1) see note7 p348

(2) see my webpage: Faza (on Pate island).

(3) Siu: see note 7 p 346

(4) Amu = Lamu

(5) See note 5 p288

(6) Mkanubi: Mkunumbi 25km west of Lamu (and on the mainland). It is a historical Swahili settlement according to Wikipedia.

(7) see note 3 p290.

(8) Koran chapter 33 verse 37.

P352

zibar, egli aveva durante la vita di suo fratello molti debiti. E Bargas si diede a pagare tali debiti e comprò e vendette ed accumulò molte ricchezze. Costruì molto a Zanzibar ed edificò moltissimo e scorse l'acqua in Zanzibar. E provvide a poveri e ricchi le vesti; chè era generoso e Dio predilige i generosi. E gli fu propizio il tempo. Bargas è colui che istituì ed ordinò le truppe regolari (di Zanzibar) a mezzo del suo ministro ed emiro Maytut l'Inglese.

RACCONTO. - Partì Bargas ibn Said

397

E lo rimproverano e gli fecero paura con brutti rimproveri e sciocchi timori. Gli dicevano i Cristiani:  Se tu sei sotto la protezione dei Turchi, se ne andrà via il tuo regno, come capitò già ai Califfi di Bagdad, il cui regno se ne andò e passò ad essi (Turchi) per insidia. Rispose Bargas ibn Said ibn Sultan: Ora come farò, chè io sono già entrato sotto la loro protezione.

= 398

E disse il Console: Se tu vuoi salvarti dai Turchi, abbandonali ed entra sotto la nostra protezione prima che passino i mesi. In conseguenza, ora dì al Pascià che è con te nella nave da guerra: Grazie. Tornatene dal Sultano, presentagli i miei saluti e digli che Bargas ibn Said ti ringrazia e che si è imbarcato su di una nave da guerra inglese per tornarsene a Zanzibar

400, 401

Dopo sei mesi, gli Inglesi arrivarono a Merca, Brava e Kisimayu con tre navi da guerra ed un'altra nave da guerra arrivò a Lamu. La gente di Lamu si radunò per combattere i Turchi. E quando sbarcarono nella baia di Sila su di una lancia, il governatore Saud ibn Ahmed andò sul lido della baia di Sila. Sbarcarono allora due uomini travestiti da Turchi, ma non erano Turchi, bensì Cristiani, Inglesi. E chiesero: Vi vediamo schierati. Che avete? Rispose il governatore Saud ibn Ahmed:  Ciò è per causa vostra: in segno di letizia per il vostro arrivo. Risalirono sulla lancia e tornarono alla loro nave senza altra disputa.

 

P352

zibar he had during the life of his brother's many debts. And Bargas (1) began to pay such debts and bought and sold and amassed great wealth. He built a lot in Zanzibar and built and brought the water in Zanzibar. And provided to the poor rich garments, which was generous and God loves the generous. And the time was propitious. Bargas is the one who instituted and ordered regular troops (of Zanzibar) by means of his minister and emir Maytut the English (2).

STORY. - Bargas ibn Said (1) had left

=397

And they reproached him and frightened him with bad reproaches and foolish fears. The Christians said to him: 'If you are under the protection of the Turks, your kingdom will go away, as happened already to the Caliphs of Baghdad, whose kingdom went away and passed to them (Turks) as a trap '. Bargag ibn Sa'id ibn Sultan replied: 'Now how shall I do it, for I have already come under their protection'.

= 398

And the Consul said: If you want to save you from the Turks, leave them behind and go under our protection before the end of the month. As a result, now tell the Pasha, who is with you in the warship: Thank you. Go back to the Sultan, present my regards and tell him that Bargas ibn Said (1) thanks you, and has embarked on an English warship to return to Zanzibar. (5)

=400, 401

After six months, the British arrived in Merca, Brava and Kisimayu (3) with three warships and another warship arrived in Lamu. The people of Lamu gathered to fight the Turks. And when they landed in the Bay of Sila (4) on a boat, Ahmed ibn Saud, the governor went on the shore of the Bay of Sila (4). Then landed two men dressed as Turks, but they were not Turks, but Christian, English. They asked: You look around. What is your purpose? Ahmed ibn Saud, the governor replied: This is for your sake: a sign of joy for your journey. They went up to the boat and returned to their ship without further dispute.

 

(1) see note 3 p290.

(2) Enrico says: Maytut is the Arabic transcription of the name of Sir Lloyd Matthews, who arrived in Zanzibar in 1875 as a lieutenant on board the British ship London. Matthews actually in 1877 organized for the sultan Bargas, at the suggestion of the Consul Sir john Kirk, a department of armed and European educated askaris.

(3) Kisimayo: southern harbour of Somalia.

(4) Sila, present day Shela is a village on the island of Lamu.

(5) Enrico says: This story is therefore substantially in conformity with the version of the ms. K (see above, p. 290).

P353

Quanto a Zanzibar, c'era là un Console intelligente, abile, rispettabile, eloquente. Quando le navi da guerra arrivarono a Merca, Brava e Lamu, egli si presentò a Bargas ibn Said e gli disse:  Abbiamo avuto notizia da tuoi fedeli e tuoi sudditi che alcune navi turche si sono presentate nella zona del Littorale così e così. Essi vogliono impadronirsi delle tue città e del tuo regno. Questo è quel che già ti dissi come i Turchi sono insidiosi e desiderano quel regno che tu hai. Rispose Bargas: Avevi ragione in quel che mi dicesti. Ma che pensi ora, o Console? E quel Console si chiamava John Kirk. Disse John Kirk.  Se noi li allontaniamo da te, tu accetta quel che ci siamo scritto tra me e te ed entra sotto il nostro protettorato; chè così sarai salvo. Bargas ibn Said acconsentì e firmò quel che avevano scritto. Così Bargas fu ingannato e John Kirk, Console in Zanzibar, si allietò molto; nè più vi fu guadagno nella regione del Littorale. E prima compravano schiavi da Kilwa e Mangau e Wibu e li vendevano a Zanzibar e Mombasa ed Amu; e guadagnavano quelli che commerciavano in tali schiavi grandissime somme. I compratori, quando giungevano gli schiavi, li compravano a termine fisso e li davano a prestito a lavorare nei campi a mietere il granturco; e con quello che si ricavava dal lavoro agricolo pagavano poi il debito contratto; si vuol dire: si pagava (il residuo prezzo di acquisto dello schiavo) con il lavoro dello schiavo stesso. Ma quando i Cristiani Inglesi provocarono con il trattato la proibizione (della tratta): per sei mesi era permesso portare gli schiavi e per sei mesi era proibito di portarne per la durata di quel termine in esecuzione del divieto. Il permesso della tratta andava da Kilwa a Ras Kita'u ed era invece proibito a Brava.

 

P353

As for Zanzibar, there was a Consul intelligent, clever, respectable, eloquent. When the warships arrived in Merca, Brava and Lamu, he presented himself at Bargas ibn Said (1) and said: We have heard from your faithful and your subjects that some Turkish vessels were present in the area of the coast such and such. They want to take possession of your city and your kingdom. That's what I told you how the Turks are insidious and wish that kingdom which you have. Bargas replied: You were right in what you said. What do you think now, Consul? And the Consul name was John Kirk. Said John Kirk: If you will turn away from them, you accept what we have written between you and me and enter under our protectorate, you will be saved. Bargas ibn Said (1) agreed and signed what they had written. So Bargas was deceived and John Kirk, Consul in Zanzibar, was entertained a lot (2), there was no more gain in the region of the Littoral. Before we were buying slaves from Kilwa and Mangau (3) and Wibu (4) and sold them to Zanzibar and Mombasa and Amu (5), and those who traded in slaves earned such huge sums. Buyers, when the slaves arrived, bought at a fixed amount and were given a loan to harvest the corn in the fields, and with what was derived from agricultural work they then paid the debt, it means: you pay (the remaining purchase price of the slave) with the work of the slave himself (6). But the Christians with the British treaty caused the prohibition (this way): for six months it was allowed to bring slaves and for six months it was forbidden to for the duration of that term. Permission of trafficking ranged from Kilwa to Ras Kitau (7) but it was forbidden to Brava (8).

 

(1) see note 3 p290.

(2) Enrico says: I have already said that it does not appear in the official documents, that Sir John Kirk really resorted to these crafty tactics against Sultan Bargas.

(3) Mangau; between Kilwa and Wibo (=Ibo island) might be the old slavery harbour of present-day Palma whose old name was Minangani. Which did grow rich in the 18^th and 19^th century on the slave trade. See also ARCHAEOLOGICAL IMPACT ASSESSMENT…. Dr. Leonardo Adamowicz p25)

(4) Wibo =Ibo island of the coast of N-Mozambique.

(5) Amu = Lamu.

(6) Enrico says: This form of purchase of the slave for delayed payment, the successive installments being then discounted by the agricultural work of the slave himself, is particularly notable; and it may also have been determined in local custom by the economic life conditions of Zanzibar and by the need of the slave traders, in the case of an influx of human trade, to place the slaves as soon as possible, thus also accepting credit contracts.

(7) Ras Kitau: in the Lamu archipelago.

(8) Brava: harbour in S-Somalia.

P354

Ciò avvenne al tempo di Magid ibn Said nei primi anni o giorni del suo regno. Ma al tempo di Bargas ibn Said nell'anno 1290 i Cristiani vietarono alle genti del Littorale di portare schiavi e di acquistarne; e molto fu grave questa cosa per il Littorale. Chi aveva schiavi li vendeva in contanti al prezzo dai 60 ai 70 reali. Questi venivano per via di terra di nascosto; ma quando i Cristiani appurarono che gli Arabi portavano schiavi per via di terra, obbligarono Bargas ibn Said ad ordinare ai governatori delle città che se qualcuno arrivava (nella città) per via di terra avendo con lui schiavi, essi (governatori) dovevano sequestrargli gli schiavi e quanto aveva di denaro ed altro e lo dovessero incarcerare per sei mesi. Quanto agli schiavi dovevano esser divisi in due gruppi: uno da consegnare ai Cristiani ed un altro gruppo a Bargas ibn Said. Bargas ibn Said dispose tutte queste clausole; così la via degli schiavi fu interrotta. Ciò fu fatto nell'anno 1292. La gente continuava però a vendere gli schiavi, fatti tali nei vecchi tempi; e li si comprava a prezzo elevato. Così fino all'anno 1300. I Kasur, e cioè i Wa-Nyika, erano venduti a prezzo basso. Questo accadde per la durata di tre anni e senza autorizzazione di Bargas ibn Said; ma chi invece cominciò questo affare fu Salim ibn Hamis al-Mazrui, perchè egli fece guerra ai Kasur nel 1301 e li vinse nel paese di Giryama.

=402

Ed uccisero i suoi amici: centosette persone morte uccise. La guerra finì. Vi fu siccità per i Kasur e scarsezza di pioggia. Si rappacificarono Salim ibn Hamis ed i Kasur. Quando, i Kasur venivano sulla costa, lavoravano e guadagnavano salario per le loro fatiche. E Salim ibn Hamis ordinò che li catturassero, se ne impadronissero e li vendessero, dovunque li trovassero. Quando la gente di Mombasa sentì questo, si levò

 

P 354

This happened at the time of Magid bin Said (1) in the early years or days of his reign. But at the time of Bargas ibn Said (2) in the year 1290AH (3) Christians forbade people to bring to the shore slaves to purchase, and this was a very serious thing for the Littoral. Slaves were sold in cash at a price of 60 to 70 real (4). They came then by land in secret, but when the Christians learned that the Arabs brought slaves by land, they forced Bargas ibn Said to order the governors of the city that if anyone get to (the city) on land with him having slaves they (the governors) were to seize them the slaves and the money and everything else and they were imprisoned for six months. And the slaves were to be divided into two groups: one to be delivered to the Christians and another group to Bargas ibn Said (2)(7). Bargas ibn Said fulfilled all such clauses, so the trade of the slaves was discontinued. This was done in the year 1292AH (5). But people continued to sell the slaves, but not like in the old days, and they were bought at high prices. So until the year 1300AH (6). The Kasur (8), namely the Wa-Nyika (9), were sold at low price. This happened for three years and without authorization of Bargas ibn Said (2), but those who started this business was Salim ibn Hamis al-Mazrui (13), because he made war on the Kasur in 1301AH(11) and defeated them in the country of Giryama. (10)(12)

=402

And killed his friends: one hundred and seven people died killed. The war ended. There was drought with the Kasur (9) and scarcity of rain. They made peace Salim ibn Hamis and the Kasur. When the Kasur came on the coast, working and earning wages from their labors, Salim ibn Hamis (13) ordered them caught, taken by force and he sold them, wherever they were. When the people of Mombasa heard this, rose

 

(1) Had become sultan of Zanzibar in 1273AH= 1856AD.

(2) see note 3 p290.

(3) Enrico says: 1290 Hegira corresponds to the period -1 March 1873 - 17 February 1874 d. Cr. P, the treaty concluded by Sir Bartle Frere during his special mission to Zanzibar and signed on 5 June 1873 by Sir John Kirk and Sultan Bargas, while a similar treaty had been signed for Oman by Sir Bartle Frere himself and the sayyid Turki ibn Sa'id on April 14, 1873.

(4) Real: unit of currency of Portugal and the Portuguese Empire from around 1430 until 1911. It was a copper coin. Maybe the milreis was meant = 1000 real which became the new unit in 1837.

(5) 1292AH = 1875AD

(6) 1300AH = 1883AD

(7) Enrico says: the treaty of June 5, 1873 verily provided that all freed slaves were under the protection of the Sultan, as a guarantee of their freedom.

(8) Kashur: see note2 p253

(9) Wa-Nyika means; those of the bush.

(10) Enrico says: This revenge, which Salim ibn Famis al-Mazrui exercised against the Wa-Nyika who had already opposed him with arms, seems to have been the last major raid of slaves in the Zanzibari domains.

(11) 1301AH= 1883-1884AD

(12) Wa-Giryama. – It is remarkable tribe of importance even today. They live north of Mombasa from Kilifi to the Sabaki valley.

(13) see note9 p291

P355

Gama ibn Rasid as-Sakili, andò a Zanzibar e reclamò per tale fatto a Bargas ibn Said.

=403

Lo convocò. E quando Salim ibn Hamis fu arrivato, fu messo in

prigione per sei mesi per tale fatto nell’isola di Zanzibar: egli Salim Hamis e Aziz ibn Abdallah ibn Hamid e Rasid ibn Abdallah e Saib ibn Sulayman, tutti Mazrui nell'anno sopra menzionato e cioè nel 1301.

= 404

Volesse Dio che la venuta dei Cristiani fosse stata al tempo della tratta degli schiavi ed avessero chiesto allora il cotone, come hanno poi voluto acquistare da noi il cotone in questo tempo. Saremmo diventati ricchi con la coltura del cotone! E Dio è testimone di quel che dico.

= 407

In Zanzibar ed egli era di condotta riprovevole; era prodigo, collerico ed incontinente nell'azione. Quando egli ascese al trono, il paese era diviso in tre parti per tutto il suo regno da Mogadiscio a Magau. Nè Halifa ibn Said si preoccupava degli interessi dei sudditi, salvo che egli cominciò la questione della guerra di nascosto e sciupò denaro senza vantaggio dei suoi sudditi. Ciò per mancanza di intelligenza dei suoi ministri che asserivano come il tempo di Halifa ibn Said sarebbe stato così e così; e tutto ciò non era che giri di parole e colpe. Nè essi si ricordavano delle parole dell'Altissimo: 'Non vedono essi che Dio elarcisce la provvidenza a chi vuole e la misura (ad altri)?  Disse allora il maestro Yahya ibn Aqab alcuni versi e tra l'altro:

La bianca sabbia rivela il vero: guai al Littorale ed alle sue arene

Appare nel cielo una grande stella caudata, come vento sulle alture.

E questi sono veritieri indizi degli Europei: si impadroniranno del

Littorale e delle cime.

P356

Morì Halifa ibn Said nell'anno 1307; e regnò dopo di lui suo fratello Ali ibn Said in Zarizibar. Egli fu afflitto per il suo regno perchè il paese si era riempito di Cristiani. Governava il popolo con bella pazienza e sopportazione delle dicerie, ma non spendeva nulla per il popolo essendo mangiatore e bevitore. Morì Ali ibn Said nel 1310. Regnò dopo di lui suo cugino Ahmed ibn Tuwayni ibn Said ibn Sultan ibn Ahmed. Era prodigo del tesoro di Zanzibar: mandò quante e quante rupie nello Oman allo sayh Salih ibn Ali per combattere Faysal ibn Turki ibn Said ibn Sultan ibn Ahmed ibn Said. Gli mosse guerra a Mascate e Faysal ibn Turki si salvò dall'insidia del suo cugino Ahmed ibn Tuwayni. Morì Ahmed nell'anno 1314. Quando egli morì a Zanzibar, si mosse improvvisamente Halid ibn Bargas ed occupò il palazzo del Governo dove si trasferì contra il parere del Console. E Matthews si adirò contro di lui come prima, il giorno in cui morì Ali ibn Said, perchè quello aveva occupato il palazzo senza il consenso di alcuno nè degli Arabi nè dei Cristiani e voleva impadronirsi da sè del regno. Egli era il sesto. Ed era consuetudine che chi era il sesto nel regno era deposto. Così lo attaccò Matthews, lo cacciò dal palazzo e fu deposto Halid.

Ed il giorno in cui morì Ahmed ibn Tuwayni, si levò l'erede del trono Hamud ibn Muhammad ibn Said, che aveva il maggior diritto al trono. E dalle navi da guerra inglesi che erano nel porto di Zanzibar spararono i cannoni in Zanzibar; nè alcuna nave inglese fu colpita dai proiettili di Halid eccetto che la nave (del Sultano) di nome Glasgow fu colpita coi proiettili degli Inglesi. Così Halid uscì dal palazzo del Governo e si mise sotto la protezione del Governo Germanico sin ora.

 

P356

Halifa ibn Said (1) died in the year 1307AH (2), after him reigned his brother Ali ibn Said (3) in Zanzibar. He was distressed for his kingdom because the country was full of Christians. He ruled the people with great patience and endurance of rumors, but he did not spend anything for the people to eat and drink. Ali ibn Said died in 1310AH(4). After him reigned his cousin Ahmed ibn Tuwayni ibn Said ibn Sultan ibn Ahmed (5). He lavishly spend the treasure of Zanzibar and sent many rupees to Oman in order Sayha Salih ibn Ali (6) combat ibn Faisal ibn Turki ibn Said ibn Sultan Ahmed ibn Said (7). The war moved to Muscat and Faisal bin Turki was saved by trapping his cousin Ahmed ibn Tuwayni (5). Ahmed died in the year 1314 (8). When he died in Zanzibar, suddenly Halid ibn Bargas (9) moved and occupied the Government House where he went against the advice of the Consul. And Matthews (10) was angry with him as before, the day that Ali ibn Said (3) died, because he had occupied the building without the consent of neither the Arabs nor the Christian and wanted to seize the kingdom for himself. He was the sixth. It was customary that he who was the sixth in the kingdom was deposed. So Matthews attacked him, threw him from the palace and Halid was deposed.

And the day Ahmed ibn Tuwayni (5) died, rose the heir to the throne Hamud ibn Muhammad ibn Said (11), who had a better claim to the throne. And from the British warships that were in the port of Zanzibar the guns got fired into Zanzibar, no English ship was hit by bullets for Halid (9) except that the ship (of the Sultan) named Glasgow it was hit with bullets by the British. So Halid left the Government House and went under the protection of the German government until now.

 

(1) see note7 p355.

(2) 1307AH = 1889AD

(3) Ali ibn Said: Sayyid Ali bin Said al-Busaidi, (1854 – March 5, 1893) was the fourth Sultan of Zanzibar. He ruled Zanzibar from February 13, 1890, to March 5, 1893. In June 1890 he was forced to accept a British protectorate over his dominions.

(4) 1310AH= 1892AD

(5) Sayyid Hamad bin Thuwaini Al-Busaid (c. 1857 – 25 August 1896) was the fifth Sultan of Zanzibar. He ruled Zanzibar from 5 March 1893 to 25 August 1896.

(6) Sayha Salih ibn Ali: Minister of the former Sultan of Oman: Azzan bin Qais who died 1871AD.

(7) ibn Faisal ibn Turki ibn Said ibn Sultan Ahmed ibn Said : Turki ibn Said was the new Sultan of Oman from 1871-1888AD.

(8) 1314AH = 1896AD

(9) Halid ibn Bargas: in 1896 he was sultan for two days. He was a belligerent in the Anglo-Zanzibar War, the shortest war in recorded history.

(10) Matthews: see note2 p352

(11) Sayyid Sir Hamoud bin Mohammed Al-Busaid (1896-1902): Issued the final decree abolishing slavery from Zanzibar on 6 April 1897.[15] For this, he was knighted by Queen Victoria.

P357

Regnò allora Hamud ibn Muhammad ibn Said ed il suo regno durò in Zanzibar e Pemba. Morì Hamud ibn Muhammad ibn Said nell'anno 1320; e regnò dopo di lui suo figlio Ali ibn Hamud. Ed in questo tempo non vi furono più alte cariche che solo di nome.

 

P357

Then ruled Hamud ibn Muhammad ibn Said (1) and his reign lasted in Zanzibar and Pemba. Hamud ibn Muhammad ibn Said (1) died in the year 1320AH (2), and after him reigned his son Ali ibn Hamud (3). And at this time there were many senior posts only in name.

 

(1) see note 11 p356

(2) 1320AH= 1902AD

(3) Ali ibn Hamud: Sayyid Ali bin Hamud Al-Busaid (1902-1911)

 

Taken from: Chronicles of late 19th century East African ‘arabness’: a comparative historiographical survey on the Kitab al-Zunuj and al-Bawri’s Kawkab al-Durriyah al-Ahbar Ifriqiyah by Gabriel dos Santos Giacomazzi 2021.

 

Abstract

Arab-Swahili Islamic scholars produced a great deal of manuscript works during the second half of the 19th Century, in a period of cultural flourishment enabled by the income of chattel slave labour centered around the Sultanate of Zanzibar. While compiling old narratives – oral and written alike – some chronicles also manifested certain opinions of their authors regarding the ongoing changes in East Africa. Such is the case for the Kitab al-Zunuj (decade of 1890 and two manuscripts named K and L-annon.) and the Kawkab al-Durriyah al-Ahbar Ifriqiyah (1913 author: Shaykh Fadil Ibn Umar al-Bawri ), two Arabic works whose authors’ dismay at the decline of slave trade and the growing influence of British colonialism is evident. They thus represent a defence of the “Arabness” of Swahili Islamic population in opposition to the European presence; but also as a marker of difference between themselves and the people of black Africa, which, according to them, are not a part of the civilization – ustaarabu.

 

These chronicles had a double objective:

-First, to reassure Europeans of their roots as of Arab origin, presenting genealogies that corroborate such placements. After all, they were [m]ungwana, the traditional elites of the Swahili cities, and should not be confused – in this view – with the autochthonous “African” of the continental interior.

-Second objective, namely: to differentiate the supposed traditional “Arabs”, part of the ustaarabu, from the uncivilized and non-Muslim Washenzi (POUWELS, 2002, p. 72; PAWLOWICZ & LAVIOLETTE, 2013, p. 130), being evocative of what we will call, from now on, a feeling of “Arabness”, as described by Ritchie and Von Sicard (2020, p. 10).

 

Arabity Narratives

Both the Kitab al-Zunuj (in both its manuscript versions) and the Kawkab al-Durriyah al-Ahbar Ifriqiyah present a common mythogenic narrative, which aims to justify Arab origins to the cities of the East African coast and their respective clans, using texts from the Islamic tradition for this purpose (RITCHIE & VON SICARD, 2020, p. 3-4). These documents therefore seem to fix a unique chronology according to which, for example, the Swahili coastal cities would have been founded by a certain king of the ancient Himyarite Kingdom, in southern Arabia, simply identified by “Tubbac 'l-Himyari”; a chronology in which East Africa would have eminent importance in the eyes of Umayyad and Abbasid caliphs such as al-Mansur, Harun al-Rasid and al-Ma’mun (See in An Azanian Trio: edited by James McL. Ritchie, Sigvard von Sicard: KITAB… K, p. 37; Ibid. L, p. 79-80 ; AL-BAWRI, p. 164-166).

 

These stories of an Arab pioneer on the coast of East Africa (Tubba 'l-Himyari) seem to be intended to superimpose long-standing narratives of Sirazi origins, of a Persianizing nature, as presented in the Chronicle of Kilwa (16th century CE) – a major constituent of exogenous identity in ancient cities- Swahili state (STRONG, 1895; FREEMAN-GRENVILLE, 1962, p. 34-49).

In both Kitab al-Zunuj and Kawkab, it is reported that in the year 189 H. (c. 766-767 CE) the Arab chiefs of East African cities rebelled against the Abbasid Caliph Harun al-Rashid who, in turn, replaces them with Persian 'awliya' in each city, from “Maqdishu” (i.e. Mogadishu) to Kilwa (KITAB… L, 2020, p. 79-80). Therefore, while this version of the narrative recognizes a Persian presence on the Swahili Coast, it maintains that the original occupants would have been Arabs led by Tubba 'l-Himyari in antiquity.

 

James McL Ritchie and Sigvard Von Sicard provide us with an attempt to epitomize the purposes or, at least, the point of view of the writer(s) of Kitab al-Zunuj and Kawkab. In his words (RITCHIE & VON SICARD, 2020, p. 14):

They express the “Arabness” and Islam of the coastal population so that they retain their unsullied identity against the “Persian” intrusion of the Abbasids, the Nasrani intrusion of the Portuguese and the subsequent colonizing intrusions of the 19th and 20th centuries by various European powers, who came and undermined Oman's 'B-class' imperialism, which had the merit of being Islamic and Arab.

 

The uncivilized and non-Muslim Washenzi.

First, the discursive distinction made between Swahili Arabs and hinterland peoples is a narrative that “cannot be divorced from the rift between free people versus slaves” (NIMTZ JR., 1980, p. 32).

 

This is how it appears in MS L (KITAB… L, 2020, p. 63):

Praises to God, the Craftsman and Creator, the Loving One, the Possessor of excellence, bounty, and liberality, Who assigned to His creation colors—white, red, and black—and preferred some above others in matters of authority, extent (of power) and good designs. And our Lord decreed to him who prayed for the blackness of his son's face, and that his descendants should be slaves to the descendants of his [other] two sons.

 

The colors described – white, red and black – refer to one of the many attempts by Arab scholars since medieval times to classify different peoples and nations. “Red” was, for example, at a given moment, used by designation for non-Arab converts to Islam, therefore having a lower social status (Ibid., p. 41-42). The presence of such classifications in Kitab al-Zunuj and Kawkab they seem to be an appropriation of classical Islamic literature.

 

The “who prayed for the blackness of his son's face” is certainly Noah (the prophet Nuh, in Islam), since this is an obvious reference to the narrative of the curse of Ham, cursed by his father Nuh to have a black face, and that all descendants of his grandson Kanaan, son of Ham, would be eternal servants of Sam and Yafit, brothers of Ham. The descendants of Kanaan would have constituted the peoples that first inhabited Africa.

In the Kitab al-Zunuj and the Kawkab, it is crucial in shaping the racial code through which the author(s) present(s) their narrative about the Zanj in their relationship with the Arabs.

It is evident from these narratives that the authors' idea of Zanj refers to the Kushur, the Miji Kenda people who would have migrated southwards – according to the MSS – in an attempt to escape the Oromo, or Banu Qays Gaylan.

 

Al-Bawri expresses the concerns that led him to write the work (AL-BAWRI, 2020, p. 117):

Considering that I realized [that] the miscegenation of Arabs and Africans in the lands of East Africa had already happened and, for this reason, it had become more frequent among the judges to question those who lived at that time regarding their allegations. Anyone who in his reply promptly said, 'I am a Swahili' would be confirmed as an African, but whoever replied, 'I am an Arab', (would indeed be confirmed as an Arab) even if he was not of any Arab origin. This necessitated a distinction such as we make between the ruby and the coral, for the Arabs are closer to the Prophet, and it is not lawful for Arabs to be compared with Africans, or for Africans to be compared with Arabs, even if they are clients, for the clients have no genealogy even though they have status with regard to wealth and religion, as God said: 'O people, We created you male and female and divided you into peoples and tribes that you may recognize among yourselves that the noblest among you, in the eyes of God is the most feared, etc.'. The meaning of 'people' is 'a great tribe', and of 'tribes' only those whose father is an Arab.

 

The alleged need to distinguish between Arabs and Africans due to the fact that the former were “closer to the Prophet” places the Islamic religion as one of the centers of this representation of reality, as well as the main marker of the difference between who should be enslaved, and who should not. (FARIAS, 1980, p. 128; LEWIS, 1990, p. 11).