FOOTNOTES:
[1]I am not aware whether anyone has previously remarked that the Kabyles click. In a paper published by the Society of Arts, March 4, 1881, on the Languages of Africa, by Robert N. Cust, I was amused to learn that clicking is common to many languages. Speaking of the Hottentots, Mr. Cust says: ‘The great feature of the language is the existence of four clicks, formed by a different position of the tongue; the dental click is almost identical with the sound of indignation, not unfrequently uttered by Europeans; the lateral click is the sound with which horses are stimulated to action; the guttural click is not unlike the popping of a champagne cork; and the palatal click is compared to the cracking of a whip.’ He says that the Bushman, in addition to the four clicks of the Hottentot language, has a fifth, sixth, and sometimes a seventh and eighth. According to Bleek and Lepsius, two authorities, Hottentot is, curiously, entirely distinct from other languages spoken by black races, and is connected with the Hamitic languages of white races of North Africa.
[2]According to Baron H. Aucapitaine the Jubaleni are the moderns Igáouáouen concerning whom a neighbouring tribe sings as follows:—
‘O God, give us snow! May the sky be full of flakes,
That the accursed pass may be blocked
Between us and the Igáouáouen
Their friendship is a grief,
Their acquaintance a path with a steep declivity.’
Jubaleni at first recalls the Arabic ‘Jibel’ (a mountain). The Arabs however did not appear in the country till many centuries later, and the word Jubaleni has a very ancient and interesting origin. Iolaus, Jolaus, or Jubal was worshipped by the Phœnicians as a god. ‘Without doubt he is the Juba or Jubal also worshipped by the Moors. It again occurs in the name of the Mauretanian King Juba, and in the African Jubaltiana. Thus also Iolaus has been retained in the name of the town Iol or Jol.’ The word also occurs as an attribute of the god Baal ‘Ju-Baal’ (the glory of the Lord.) (See Mövers, Die Phönizier.) Upon the city of Iol was built the Roman town of Cæsarea, the remains of which are to be seen at Cherchel. According to Mövers, Baal became the national god of the Mauretanians.
[3]The inhabitants of the Canary Islands, if not originally of Berber race, have at any rate been subject to Berber dominion at a time anterior to their discovery by Europeans (see Hyde-Clarke, Ethnological Society).
[4]Since writing the above, the French have entered Tunis, and at the point of the bayonet, have forced the Bey to sign a treaty. In future there is to be progress, and we have the gratification of learning that already civilisation is advancing in its normal manner. In the ‘Daily News’ of June 7, was a letter from the correspondent in the French camp, dated May 26, 1881, in which he gives an interesting account of the introduction of the old Algerian institution of razzia into Tunis, which he thus graphically describes. ‘It is simple in its aim, simple in its execution. It requires but one condition: You must be stronger than the enemy or friend towards whom the razzia is directed. The receipt is: Take a sufficiently strong force, scour the country of the enemy or friend, drive off all his cattle, if necessary spoil his crops, burn his tents, and if it is possible to perform a good clean sweeping razzia without shooting anybody, do not do so.’ ‘Depreciation of property is of course the effect of a razzia. The French find themselves with more cattle than they know what to do with, and sell them to the highest bidder. I have had pointed out to me a Frenchman whose business it is to go from one camp to another picking up cattle cheap. The effect on the Arabs themselves is, they will sell everything they have for what it will fetch, feeling that at any moment it may be taken from them.’
The letter continues, ‘I have always made it my business to inquire about the Kroumirs. Here, as elsewhere, I find the same story. Few people have ever seen one.’ ‘So certain is every one that no further fighting can possibly occur, and that any attempt to find the Kroumirs is abandoned, that I leave for Tunis to-morrow, marvelling much at a campaign that has had no beginning, no middle, no ending, and that has taken 40,000 troops away from their homes to invade the country of an enemy who has been invisible.’ The Kroumirs (if they really exist) are Berbers, and there is no reason to believe that they are worse people than those I have described living amongst. Owing to some unknown mental process, the French colonist believes that ingratitude is a fundamental defect in the native character; and concludes that, on account of this ineradicable moral cancer, he is not beloved and respected as he ought to be.
[5]See Becker’s ‘Gallus.’
[6]Kissing one’s hand is an extremely ancient sign of reverence. It was thus that the sun and moon used to be saluted by their worshippers; for Job, when he claims integrity in the worship of God, says, ‘If my mouth hath kissed my hand: this also were an iniquity to be punished by the judge: for I should have denied the God that is above.’
[7]See Hammer Purgstall, Geschichte der Assassinen.
[8]The Acts, xxi. 38, revised edition. A correction of ‘four thousand men that were murderers.’
[9]See the advice Hesiod gives to his brother, ‘an habitual loafer.’ ‘First of all get a house, and a woman, and a ploughing ox. A woman purchased, not wedded.’ I read that Aristotle evidently believes that wife is here understood, and hence some think that the second line is spurious. Does not the difficulty arise from looking at it from a modern European standpoint? The whole passage is perfectly applicable to Kabyle society. More advice follows: ‘Most of all marry her who lives near you, when you have duly looked round on everything, lest you should marry a cause-of-mocking for your neighbours.’ I conclude that the advice of the song not to marry in one’s village, is in order to avoid bickerings and interference from relatives, leading to loss of dignity, like shaving off the beard. Better to be on the safe side, and seek for a girl unknown to the neighbourhood, who, separated from friends, will not bring upon you causes for mocking.