Фрагмент статьи 1902 года, с генеологическим древом ливийцев.
GEO. BABINGTON MICHELL.
TUNIS, June 6th, 1902.
THE BERBERS
History. — All the earliest notices of Libya agree in mentioning an autochthonous race, or races; subsequent invasions, pacific or hostile, from across the Mediterranean. There is no record of the earliest inhabitants of North Africa They were always regarded as sprung from the soil. Thus Herodotus («Melpomene» Ch. 197) says: "The country is inhabited by four nations, and so far as I know, no more. Of these four nations, two are indigenous, and two are foreign. The indigenous nations are the Libyans and the Ethiopians.
The former inhabit the northern part of Libya, the latter the southern part. The two foreign nations are the Phoenicians and the Greeks". In his account of the founding of the Theran Colony at Cyrene under Battus (IV. 145, &c), and in the story of Jason and the Argonauts (IV. 179),
the immigrant Greeks found an indigenous population organised into cities and kingdoms.
The myth of Atlantis, which Plato (Tinuzus) puts into the mouth of Critias as authentic and founded on historical evidence, gives us some indication of a prehistoric north African race. The legends of the reign of Chronos and Atlas, sons of Japetos (Diodorus Sic. III. 61) in Libya, the exploits of Theseus and of Hercules, of Cyrene and Aristaeus, of the Gorgons and the Amazons, all go to prove early Japhetic colonies in Libya, closely connected with the Pelasgians (читай, «автохтонное население»). But all these presuppose a native population already in possession.
Dr. Bertholon, in the Revue Tunisienne of Oct. 1897, and Jan. and Apr. 1898, has published an exhaustive review of the various myths of ancient Greece, and the evidences of successive Ægean migrations into Libya, which prove the Pelasgian and Argive origin of one element at least of the Berber race. He also quotes from Mr. Maspero, Herr Brugsch, Mr. Lenormant, Professor Flinders Petrie and others, to show that the Ægeans were joined with the Libyans in those early invasions of Egypt, which are described in the inscriptions of Thothmes III., and Hammen-Hoptou III, under the name of "Hanebou" and "Tamahou", or "people of the north".
Several invasions of "Lebou" (Libyans), of "Meshawasha", (or Mysians), perhaps a form of the name "Mazigh" still borne by the Berbers of "Shardina" (Sardinians), of "Toursha" (Tyrsenes, probably the Etruscans), of "Kehaka", of "Leca" (Lycians), of "Shakulsha" (Sicules or Sicilians), of "Akausha" (Achaeans), are described in the inscriptions of Karnak, and of Medinet Habou, translated by Mr. de Rouge and Dr. Chabas-By the time of the XlXth dynasty the colonisation of the western part of Egypt by the Meshawasha (Прим. А – «mšwš» – в египетских текстах, «Maksyes» у Геродота, «Mazikes», «Mazices» - в других античных источниках) and other Libyans (Прим. А. - «tmh» - в условной египтологической транслитерации "ливиец") was an accomplished fact. The XXI Vth dynasty was of Libyan origin. Its founder Taf-nekt was formerly chief of a corps of Meshawasha. One of his descendants Psammetik, who founded the XXVIth dynasty was of fair complexion. There were then no less than 200,000 Greeks in Egypt. But that the Egyptians were of essentially distinct race from the Libyans is clear from Herodotus II, 18, where the inhabitants of Maree and Apis (Прим. А - жители городов Марея и Апис, на границе с Ливией считали себя не египтянами, а ливийцами) are said to have pleaded their Libyan origin as differing from the Egyptians in language and customs, as a reason for not conforming to the Egyptian religion. The discoveries of Mr. Flinders Petrie, and others, under the Egypt Exploration Fund, indeed reveal Libyan influence, and even domination, in that country in pre-Dynastic times, yet so different from all distinctively Egyptian culture, that I think it is beyond doubt that the earliest inhabitants of Libya were of an alien race to those about the Nile Delta. The evidence of Herodotus and Diodorus, too, makes it clear that the Libyans did not spring from the Ethiopians, though the latter confounds under the name "Ethiopian", many Sabaean tribes—such as the Ichthyophagi and Troglodytes bordering on the Red Sea—which were neither Nubian, nor Galla, nor negro. These considerations, together with the failure to trace any likeness between the Berber and the Coptic languages, seem to me to refute the theory of an entirely Hamite origin of the Berber race, such as Mr. Ernest Renan propounds ("Les Langues sJtnitiques") «The Berber does not belong to the family of Semitic languages ; it stands with regard to those languages in the same position as the Coptic, which may well be the principal idiom of a Hamitic family to which the Berber would belong». Before passing to the details of the further history of different Berber nations, I would suggest the following theory:—
—(1) A pre-historic immigration into North Africa from the South-east of a Sabaean race, probably of Hamitic or " Cushite " origin (see Genesis, x. 6 and 7), though of so early a type as to be hardly distinguishable from the Semitic. This I think is evidenced by the chain of cave dwellings from South Arabia, across the Red Sea, through Tigre and other parts of Abyssinia (see Mr. Theodore Bent's Sacred City of the Ethiopians, Chapters VIII. and XIII.), and by the Semitic form of the grammar, and the non-Semitic vocabulary which peculiarity seems to be common to the Berber, to the Himyaritic and Sabaean languages of Cushite Arabia, and to the Amharic of Abyssinia.
На форуме в проекте Древняя Ливия, см. статью Дьяконова и Милитарева «Пути миграции афразийцев…»
(2) A pre-historic immigration from the North-west of an Iberian race, connected with the Basques and the Ligurians evidenced by the legend of the Atlantides.
(3) A pre-historic immigration of Celts from the North, more or less associated with the Etruscans and Sicilians,— proved by the complexion of the fair Libyans, and by the megalithic remains in the Barbary States, and by the conventional forms of artistic figures.
(4) A constant influx of Ægean and Greek immigration from the Greek Islands, Asia Minor and the Eastern Mediterranean generally, dating back to Pelasgian and Mycenaean times. I should be inclined to attribute the inhabitants of Morocco to the Iberians and Celtiberians,—those of Algeria and Tunis, Tripoli and Cyrenaica, to the Celts and Ægeans grafted on the Sabæan stock, and the Twariks to the Ægeans who gradually dominated the scattered Sabæans, dropped here and there from Abyssinia to Barbary (Магриб), but whose language was almost entirely supplanted by that of the subject race. This is, I think, evident from the Homeric character of the Twarik (туареги) princely organisation, from the "knight-errant" type of the people, and from the evidence of earlier races, now vassals, ruled by a conquering race who speak their language.
Barth (Travels in North Africa, page 153,) discusses in detail the origin of the Twariks (туареги), and their relations with the subject races. He says—" The Berbers in conquering this country from the Negro, or rather I should say the sub-Libyan race (the Leucaethiopes of the ancients) did not entirely destroy the latter, but rather mingled with them by intermarriage with the females, thereby modifying the original type of their race, and blending the severe and austere manners and the fine figure of the Berber with the cheerful and playful character and the darker colour of the African. The way in which they settled in this country seems to have been very similar to that in which the Greeks settled in Lycia".
A remarkably close parallel is thus offered to the mediaeval feudal system in England, when the aristocracy of Norman origin gradually adopted the tongue of the Anglo-Saxon serf.
When we come to the names of the various tribes of Libyans we find in Herodotus (IV, 168, &c.) first nearest to Egypt the "Adyrmachides" (адирмахиды), then the "Giligammae" (гилигамы) as far as the Island of Aphrodisias. Next, but inland, come the "Asbystae" (асбисты), a race of horsemen; between whom and the coast are Cyreneans. Further west come the "Auschises" (авсхисы), among whom dwell the "Cabales" (у Геродота – «бакалы»), then the "Euesperides" (геспериды?). These tribes occupied Barka. Modern Tripolitania was occupied by the Nasamones and the Garamantes, and by the extinct Psylli (по легенде, псиллы воевали против южного ветра, и были засыпаны песком). The description of the manners of these tribes agrees pretty closely with those of the present inhabitants (see also Diod. Sic. Book III. Chaps. 49 to 51).
But both the Nasamones and the Garamantes seem to be either of Greek origin, or a remnant of a Greek domination. The tree on the opposite page shows the connection of the various myths among themselves and with the Pelasgi.
According to Agrætas (этого персонажа, чего-то, не помню) (in Herodianus) Amphitemis had the following sons by other nymphs—Adyrmachis (Адирмахис – родоначальник адимахидов), Ararancelas, Maclys (Махлис), Macas (Макас – родоначальник маков), and Psyllos (Псилл).
The only value of these myths is to show that legendary connections existed in the earliest times between Egypt (whence the religion of Greece was derived), and the Greek islands and Libya; and that the Garamantes were held to be the progenitors of the Nasamones and other Tripolitan tribes, and that they were of European stock". We (11) find in Herodotus a very important notice of these Garamantes. He speaks (Book IV, 183) of the Garamantes, a numerous nation who cultivate the soil, and possess many palm-trees, and also a race of cattle with horns coming down over their brows. These Garamantes hunt down the Ethiopian troglodytes, a fleet-footed people, who speak a language which has nothing in common with that of other nations. In another passage (IV. 174) the same author does not describe the Garamantes as such a civilised folk; he places them in a plain full of ferocious animals, avoiding all communication with mankind, deprived of weapons, and ignorant of their use. We may form the opinion that the former civilised Garamantes are the descendants of the mythic Garamas, while the second represent the savage natives, conquered and dominated by them: perhaps those whom the same author calls "Ethiopian Troglodytes". The Nasamones would be the result of the cross between the Cretan element and the local tribes. These tribes, represented by the nymph Tritonis, belonged to the race of Japetos. They were, therefore, also of European origin; in fact, Tritonis must have been sister to Athena, if not Athena herself".
This interpretation of the legends would bear out my theory of the origin of the Twariks (теория происхождения туарегов).
1. See John of Antioch, fragm. vi. § 14. Fragm. hist. gree.
2. Solin. XXIV. 2. Pindar, IVth. Pythian.
3. Apollodorus, II. 1, §4.
4. Herodotus, VII. 61.
5. Apollonios of Rhodes, Argonauts, Ode IV. ch. iv. 1489-1496. See also Agraetas, fragm. 1 and 4.
Next to the Nasamones, Herodotus places the Maces (размещает маков), then the Gindanes (гинданы), then the Lotophagi (лотофаги), the Machlyes (махлии), and the Auseans (авсеи), evidently the peoples living around the Gulf of Gabes (залива Габес) and the Island of Jerba (острова Джерба). His account of these people is still recognisable. To the west of Lake Triton,—probably the "Shott" («шотт» – соленое, бессточное озеро) in the South of Tunis, came the Maxyes (максии), the Zaueces (завеки), and the Gyzantes (гизанты). These are described as not nomadic, but as dwelling in houses in a hilly, well-wooded country, which is easily identified with the Aures, Kroumirie, and Kabylia. Perhaps the names Maxyes and Zaueces and Gyzantes have some connection with the present "Amazigh", Zuwawa", and "Beni-Iznacen".
Coming now to Sallust, we get the first authentic account professedly drawn from historic sources. As Governor of Numidia, Sallust had access to legends and records such as the works of the Numidian king Hiempsal which were unknown to other writers, and soon after perished entirely. In his "Bellum Jugurthinum", Chapter XVIII, he says that the earliest inhabitants of Africa were the Gaetulians, and the Libyans, who were wild, savage, and unsettled. The Gætulians (гетулы) lived under the burning zone, the Libyans near the sea. The Numidians he traces to the half-bred descendants of the Medes, Persians, and Armenians who followed Hercules into Spain, and who scattered into Africa on his death, and the Gætulians. Of these the Persian element remained nearer the ocean, the rest occupying the coasts of the Mediterranean Sea. He traces the peculiar form of the native huts, or "gitun", still in use among the various Berber tribes, to the hulls of their ships which these immigrants brought ashore, and formed dwellings of, by turning them over. The "Moors", he says, are the descendants of the Armenians, and Medes, and the Libyans, who were less warlike than the Gaetulians. From their position near the Straits of Gibraltar across which they traded with Spain, Sallust evidently here refers to the Rififs and Kabyles.
This theory of the fourfold origin of the Berbers, though Sallust hesitates to accept any responsibility for its value, has much in its favour. It evidently records the tradition of, the African ("Gætulian") basis of the Southern Berber tribes; of those pre-historic fair Libyans who still form an element of the Northern Berbers; of (3) an Iberian immigration from Spain within historic, or rather legendary, times; (I think the "Medes" are only brought in to account for the name "Moors"); and (4) the intermixture of Algean, or Japhetic («Persian», «Armenian») blood in the Eastern and Zenati Berbers.
Procopius (de Bello Vandalico, Book II. 10) gives another account to which is probably due the Arabic versions of the origin of the Berbers. He says that the earliest inhabitants of Libya were called "autochthones" from their having lived there from ancient times. It was of these people that Antaeus was king, who fought with Hercules at Clipea. On the conquest of Canaan by Joshua certain Phoenicians fled to Numidia where they built a town called Tigisis (Ain Taxa near Sigus, south of Constantine) before the gates of which they erected two stones with an inscription. On the arrival of Dido, she and her companions were received kindly as kinsmen by these earlier immigrants. Procopius makes the strange statement that the native Moors still used the Phoenician language, as descendants of the earlier Canaanites—not of the Carthaginians. On the other hand in Book I. 16, Belisarius is represented as saying "the Libyans being Romans by origin" (οί Λίβυες ΄Ρωμαίοι άνέκθεν ǒντες).
These statements may preserve the memory of an Amorite or Horite colony in North Africa, but the mention of Joshua seems to give an apocryphal air to the story.
Ammianus Marcellinus, Corippus (12) and Orosius, all give very interesting details of the natives of North Africa in their times (fourth to seventh centuries) but they do not throw much light on Berber origins. The principal tribes were then the "Mazices" (the modern "d Amazigh") and the "Frexes" or "Fences" perhaps the "Fraishish" Orosius, a Spanish presbyter who visited St. Augustine at Hippo in A.D. 415 and again in 417, in his "Adversus paganos historiarum libri septem" Book I. chap. II, gives a remarkably accurate and intelligent account of the boundaries and natural features of the Roman provinces west of Egypt. He mentions that though Tripoli was called the "region of the Arzuges", the name Arzuges "also applied generically to a great distance along the coast of Africa". South of Tripoli he places the Gætulians, the Nothabres, and the Garamantes; south of Tunis he gives the "Montes Uzarae", and after them nomadic tribes of «Æthiopians» as far as the Æthiopian Ocean (i.e. the Gulf of Guinea). South of Algeria is Mount «Astrixis» which divides between the living land and the sands which stretch as far as the Ocean, in which also rove the Æthiopians Gangines. To the south of Morocco were the tribes of "Auloles which are now called Galaulae, whose border was as far as the Hesperian Ocean". I should think that Orosius, being a Spaniard, would have accurate information about the western provinces of North Africa. The addition of the G to the name of the "Auloles", seems to point to Gothic influence (c.f. Guadalquivir for Wadilkebir). The attempt to identify the names of tribes and individuals given in the Greek and Latin writers with the Berber names that survive is enticing, but for our present purpose unnecessary.
We come now to the native historians and the legends they preserve of the Berbers own traditions as to their origin. Unfortunately these are absolutely worthless. It appears that no Berber historian has ever written anything in his own language—those from whom Ibn Khaldun (Ибн Халдун) drew his information having apparently used Arabic—and that very bad Arabic. The great author shows too that their accounts are mere inventions.
Примечания:
11.Dr. Bertholon, Revue Tunisienne, No. 17, January, 1898.
12. Note. Corippus, an African bishop, who lived about A.D. 696, in his Johannidos (Корипп, «Иоанниды») gives several interesting particulars about the “Moors” of Tunis and Algeria. He remarks on their dark complexion. (“ Maura videbatur facies, nigro colore horrida,” Bk. I. 245.) He compares their language to savage barking. (“Temperet insuetis nutantia carmina verbis Nam fera barbaricse latrant sua nomine linguae,” II. 26.) The numerous tribe of the Frexes are said to be equally warlike on foot and on horseback. (“Densissima turmis Frexes…. Fortis gens et dura viris bellique tumultu Effera, seu pedes it campis praesumpta per hostes, Sive frementis equi pulsat calcaribus armos,” II. 43.) The nomad tribe of the Macares are described as living in booths in the thick forests on the mountains. (“Silvaizan Macaresque vagi, qui montibus altis Horrida prseruptis densisque mapalia silvis Objecta condunt securi rupis ad umbram.” II. 58 )