[1103] In his valuable and comprehensive work, Africa: Antropologia della Stirpe Camitica, Turin, 1897. It must not be supposed that this classification is unchallenged. T. A. Joyce, "Hamitic Races and Languages," Ency. Brit. 1911, points out that it is impossible to prove the connection between the Eastern and Northern Hamites. The former have a brown skin, with frizzy hair, and are nomadic or semi-nomadic pastors; the latter, whom he would call not Hamites at all, but the Libyan variety of the Mediterranean race, are a white people, with curly hair, and their purest representatives, the Berbers, are agriculturalists. For the fullest and most recent treatment of the subject see the monumental work of Oric Bates, The Eastern Libyans: An Essay, 1913, with bibliography.
[1104] "Les Maures du Sénégal," L'Anthropologie, 1896, p. 258 sq.
[1105] That is, the Sanhaja-an Litham, those who wear the litham or veil, which is needed to protect them from the sand, but has now acquired religious significance, and is never worn by the "Moors."
[1106] p. 269.
[1107] See F. Stuhlmann's invaluable work on African culture and race distribution, Handwerk und Industrie in Ostafrika, 1910, especially the map showing the distribution of the Hamites, Pl. II. B.
[1108] The Kababish and Baggara tribes, chief mainstays of former Sudanese revolts, claim to be of unsullied Arab descent with long fictitious pedigrees going back to early Muhammadan times (see p. 74).
[1109] "Les Chaouias," L'Anthropologie, 1897, p. 14.
[1110] P. 17.
[1111] The words collected by Sir H. H. Johnston at Dwirat in Tunis show a great resemblance with the language of the Saharan Tuaregs, and the sheikh of that place "admitted that his people could understand and make themselves understood by those fierce nomads, who range between the southern frontier of Algeria and Tunis and the Sudan" (Geogr. Jour., June, 1898, p. 590).
[1112] Cf. Meinhof, Die Moderne Sprachforschung in Africa, 1910.