Kattara for comments

[Ibrahiim al Balooshi]

Originally Posted by ariel

If we are talking about sword dances, this one

http://www.youtube.com/watch?v=KRpoF...eature=related


might be intriguing

Salaams,
That is intriguing . I note how well balanced the exponent is by having a sword in each hand which is similar to the balance achieved with Kattara and Terrs though the two dances are otherwise totally unrelated.

Parallel and unrelated tribal dances and even artefacts occur in unlinked tribal groups across the globe, for example, Australian Aborigine, Eskimo, African, Amazon Indian, North American Indian, South Arabian groups etc but only as accidental unrelated developments. Escrima Philipine martial arts have possibly similar style to the two sword slashing action of the video you posted, but again; not linked.

What I do think is worth looking at is Martial Arts use of The Kata(Japanese) or traditional sequence moves done as sets or drills. The Kata are sacred to each Martial System. The sets are often quite different for each style. They encompass the essence of that style and never change after being introduced at the birth of that Martial Art. Its the same in Korean and Chinese systems. All different, all sacred and all passed down the ages.

I draw the analogy between that and the Omani Funun which was the traditional genre drawn up at the birth of the Ibadi system ~ in this case a religion ~ that contained at its core the vital "pass down" ingredients from the start of the religious style; The Razha (sword procession and sword dances) carried out as pageants, rituals and as a martial system in honour of Ibadism in the date brackets of aproximately 700 to 800 A.D. Using the Omani Long Kattara and the Terrs.

Passed down as embedded folklore and religious conformity twice annually at each Eid, at almost every wedding, at meetings of VIPS, at cultural meetings and exchanges in schools , at cultural events, National Days and other important dates in the calendar; religious, political and social for about the last 1300 years and still going strong today.

Ibrahiim Al Balooshi.

Regards,
Ibrahiim al Balooshi.

[Ibrahiim al Balooshi]

Jim McDougall.


Salaams,
I have found one sword in Muscat with the hilt we are all talking about. I now own that one. I believe this hilt to be from the original Long Omani Kattara and essentially the same hilt to the Omani Short Battla Sword, though stretched.
Mounted on this hilt is the Ethiopian blade probably Luckhouse and Gunther (German) Trade Blade. 19thC.

[B]Update;[/B]

Our hypothesis is that the two swords( The Omani Short and Long) have a similar birth date into Oman as battle swords in commemoration of the Islamic sect accepted there after 630 (630 A.D. was the date of acceptance of Islam with a slightly later date for the adoption of the Ibadi style in the region in 751 chosen by this author as an honorary date in respect of the first Immam appointed on that date.) It is possible that it transpired earlier though the date 751.A.D. is chosen to illustrate the time zone rather than a specific and precise date. Narrowing it down to the mid 8th Century is however far more accurate but takes into consideration due cause giving it good reason to exist at that time as 1. Copied from the Abbasid 2. An honorary design with an Islamic Hilt to herald in the new unique Ibadi sect of Islam to Oman.

[B]Tradition.(Music, Dance, Poetry)[/B]

It is argued that the FUNUN holds the key as the celebratory and folklore method of honouring the two Islamic calendar Eid celebrations annually and was performed at wedding feasts and civic and political meetings down the ages. The Funun genre of music, dance and poetry is sacresanct and integral to Ibadi Islam and within this early volume is the Razha (Sword Dance using the Long Kattara and Buckler "Terrs" Shield)

If it can be viewed another way ? ~ In Oman music, dance, and poetry are rather like martial arts drills sequences or :"Kata" which were the blueprint and essential identity of that skill. They never change. In Oman it was the means by which folklore and the reflection of daily lives was passed down from generation to generation. Moreover the heart and soul of this folklore system was called The Funun containing a key element The Razha or Sword Dances. One in particular is a celebration of Long Omani Kattara and Terrs "mimic combat". Another is key to the sword honoring Ibadi religion by celebratory parading with leaps and throwing and showing off with the weapon to the exultation of the guests and the accompanying orchestra of drums.

The seat of the Ibadi was always Nizwa as the capital of the Dhakiliyya or interior. It is from there that the founding leader of the Omanis was born, went to Iraq and returned to lead the nation against the Abbasid. From Nizwa the traditions have been handed down through the folklore system. It is still being done to this day in the time honoured way.

[B]Key Personalities.[/B]

Amir Ibn Al As in 630 presented a letter requesting adherence to Islam by the Omanis. Oman agreed. This important event took place at Nizwa. A short while later Oman adopted Ibadi Islam as its chosen sect. Note that Nizwa was to be the chosen seat of all the early Immams as well as the capital of the interior in peace and later in war with the Oman Coast.

The Abbasid Dynasty. The Abbasids from Iraq garrisoned in Oman and punished Omanis during the 8th and 9th Centuries for adopting Ibadi Islam as heretical. The sword used by the Abbasid Garrisons is in the Topkapi Museum Istanbul. (see my earlier text on the 11 similarities in sword design; Abbasid versus Omani Short Battle Sword)

Jabr Ibn Zayd (Originally from near Nizwa in the Oman Interior)was exiled from Iraq and returned to lead Oman against the Abbasids. He died in 711 therefor it is quite plausible that having seen the technology in Iraq he transferred the Abbasid sword for use by Omanis in the time honoured way of simply redesigning the hilts for both a short and long Kattara (The Long Omani Kattara and the Short Omani Battle Sword) and incorporated a hilt which had Islamic overtones and could prove Iconic for the Ibadi religion. The Long Omani Kattara Sword and Terrs Shield was then locked forever into Omani Folklore and tradition thus it is in the body of work called the Funun as the "Razha" sword dance.. at the inception of Ibadhi Islam.

Julanda bin Massoud; in 751 AD, It is plausible that he, as the first Immam completed the cycle of events as first Immam of the new Ibadi sect in Oman and took the fight to the Abbasid invaders. He was killed in battle only a year or so after that and it was not until 811 AD that a period of relative stability occured with another early Immam Warth bin Kaab.

Nizwa; The seat of the Ibadi was always Nizwa as the capital of the Dhakiliyya or interior. It is from there that the founding leader of the Omanis was born, went to Iraq and returned to lead the nation against the Abbasid. From Nizwa the traditions have been handed down through the folklore system. It is still being done to this day in the time honoured way.

The seat of the Ibadi sect remained in Nizwa and later when Oman was at war with itself, key to sword distribution around neighboring countries. Trade was vital to a segment of the country generally cut off from the Indian Ocean and Nizwa Capital of this "country within a country" turned to the camel train as its lifeline. It is likely that what is now Saudi Arabia but was then a segmented multi tribal feifdome hosted much of this trade though access north was also likely to Gulf nations and south to Yemen and Africa. Once the Long Kattara was exported it would have frozen, thus, what we see pictured here is, I believe, the original Omani Long Kattara "Hilt" rejigged in the last 150 years or so with a German trade blade originally destined for Ethiopia and likely used there and later hilt switched etc arriving in the last 20 years into Muscat. Virtually full circle.

Essentially and in conclusion therefore; these are 8th Century A.D. original, Omani Battle Swords; A pair of weapons with hilts redesigned to herald in the new Islamic Ibadi sect and in the case of The Long Kattara and Terrs entering Omans Folklore, whilst the Short Omani Battle Sword was equally Iconic but used in close quarter battle like the Roman Gladius though probably with a bigger shield as yet not pinpointed. Through being used as a favourite in the procession and dance of Omani folklore the long probably superceded the short through the centuries.

The Long Kattara hilt evolved into a conical flat arrangement over the new "blade tang and pommel" construction whereas the old exported version froze in design but equally evolved in different directions being matched with long african/european trade blades viewable in the souk in Riyadh and Muscat(now with me) plus in a military museum in Yemen.

As a side related issue both the Omani Long Kattara and the Omani Short Battle Sword appear in drawings and photographs up to and beyond the 1890s worn by various Omani dignatories in and around Zanzibar and Oman (as well as the long curved Sayf on a Kattara hilt and Persian Shamshir and other Zanzibari and Omani weapons ie The Khanjar in the role of Iconic badge of Office in the region.) Ingram the English Visier at the Zanzibar court was, however, correct when he described the Razha as an Omani Dance and it is from that single line in his early 20th Century diary that this work transpires; pushing back the envelope to the 8th Century.

Without motive it was not logical to leave these weapons floundering between the 10th and in some cases the 17th or 18th century. Neither was it correct to assume African, Zanzibari, Portuguese, Indian or other birthright without due diligence. I believe we have corrected those mistakes.

Regards,

Ibrahiim Al Balooshi.

Below I present the swords photographed together with on the left two Short Omani Battle Swords then the old long original Kattara Hilt with a trade blade, then the Kattara with its more well known hilt;

[Jim McDougall]

This is an absolutely outstanding synopsis of the hypothesis established to date, and it is wonderful to see how analyzing the various historical events extending to the earliest times of Islam in these regions form a key part of understanding the development of these swords.
Also an important facet of this analysis is the importance of the connection between the Razha (sword dance) and the martial arts application of these 'long kattara' in the preservation of the traditions of these forms of the sword.

It really is quite amazing that such an approach has not been pursued sooner. though clearly the questions have been there (as seen by the 2006 posts by al-Anizi. It has long been clear that the connections between Oman and trade centers in East Africa were reflected in the appearance of these long kattara in those regions. The advent of German trade blades entered into the sphere from 17th into 19th centuries in notable degree, which of course has long suggested that the Omani 'long' kattara was a relatively recent phenomenon. One of the greatest problems in establishing developmental lineage of various ethnographic sword forms has been the lack of chronologically provenanced examples. This is a case where a plausible theory is supported by the relative seclusion of these inner regions of Oman versus the more dynamic trade connections of Muscat, and how these earlier sword forms might have weathered these influences remaining in place for over a millenium.

As mentioned earlier, the existence of 'sword dance' is hardly unusual as a concept ethnographically, and the dramatic representation of combat and events seems a quite understandable manner of maintaining tradition in mankind in general. Such practices were even in degree practiced by early man and dancing as a development of shamanic ceremony was probably part of the formation of early religion and temporal perception of his surroundings.
There are however certain peculiarities it seems in these representations in vastly separated cultural spheres which have no apparant direct contact with each other. It does seem that the roots of the Razha must be shared with a number of other versions of this particular dance style, but though I believe the details are similar, for example with the crouched position in opening to the exaggerated leaps and wide blade sweeps to the Khevsur 'duels' in the Caucusus, there are a number of aspects that seem dissimilar. If I understand correctly, one of the elements key in the Omani performance is the undulating of the long blade to produce sound, which requires a longer well forged blade of strength and thinness.

Extremely well written and nicely presented Ibrahiim! Thank you so much for sharing this here, and again, it is fantastic to see this kind of research followed in the study of weapons. It is inspiring to see this, and gives us hope that equal attention will be afforded the many other weapons whose developments have remained clouded in mystery for so long.

With all very best regards,
Jim

[Ibrahiim al Balooshi]

Originally Posted by Jim McDougall

This is an absolutely outstanding synopsis of the hypothesis established to date, and it is wonderful to see how analyzing the various historical events extending to the earliest times of Islam in these regions form a key part of understanding the development of these swords.
Also an important facet of this analysis is the importance of the connection between the Razha (sword dance) and the martial arts application of these 'long kattara' in the preservation of the traditions of these forms of the sword.

It really is quite amazing that such an approach has not been pursued sooner. though clearly the questions have been there (as seen by the 2006 posts by al-Anizi. It has long been clear that the connections between Oman and trade centers in East Africa were reflected in the appearance of these long kattara in those regions. The advent of German trade blades entered into the sphere from 17th into 19th centuries in notable degree, which of course has long suggested that the Omani 'long' kattara was a relatively recent phenomenon. One of the greatest problems in establishing developmental lineage of various ethnographic sword forms has been the lack of chronologically provenanced examples. This is a case where a plausible theory is supported by the relative seclusion of these inner regions of Oman versus the more dynamic trade connections of Muscat, and how these earlier sword forms might have weathered these influences remaining in place for over a millenium.

As mentioned earlier, the existence of 'sword dance' is hardly unusual as a concept ethnographically, and the dramatic representation of combat and events seems a quite understandable manner of maintaining tradition in mankind in general. Such practices were even in degree practiced by early man and dancing as a development of shamanic ceremony was probably part of the formation of early religion and temporal perception of his surroundings.
There are however certain peculiarities it seems in these representations in vastly separated cultural spheres which have no apparant direct contact with each other. It does seem that the roots of the Razha must be shared with a number of other versions of this particular dance style, but though I believe the details are similar, for example with the crouched position in opening to the exaggerated leaps and wide blade sweeps to the Khevsur 'duels' in the Caucusus, there are a number of aspects that seem dissimilar. If I understand correctly, one of the elements key in the Omani performance is the undulating of the long blade to produce sound, which requires a longer well forged blade of strength and thinness.

Extremely well written and nicely presented Ibrahiim! Thank you so much for sharing this here, and again, it is fantastic to see this kind of research followed in the study of weapons. It is inspiring to see this, and gives us hope that equal attention will be afforded the many other weapons whose developments have remained clouded in mystery for so long.

With all very best regards,
Jim

Salaams Jim,
Thank you for this and all your inspiring replies. Your masterful approach has helped so much in finally examining this clouded issue which has puzzled experts for too long. Thanks to you and this forum we have at last got much closer to understanding these Omani Swords.

Regards,
Ibrahiim al Balooshi.

[Ibrahiim al Balooshi]

Originally Posted by Jim McDougall

This is an absolutely outstanding synopsis of the hypothesis established to date, and it is wonderful to see how analyzing the various historical events extending to the earliest times of Islam in these regions form a key part of understanding the development of these swords.
Also an important facet of this analysis is the importance of the connection between the Razha (sword dance) and the martial arts application of these 'long kattara' in the preservation of the traditions of these forms of the sword.

It really is quite amazing that such an approach has not been pursued sooner. though clearly the questions have been there (as seen by the 2006 posts by al-Anizi. It has long been clear that the connections between Oman and trade centers in East Africa were reflected in the appearance of these long kattara in those regions. The advent of German trade blades entered into the sphere from 17th into 19th centuries in notable degree, which of course has long suggested that the Omani 'long' kattara was a relatively recent phenomenon. One of the greatest problems in establishing developmental lineage of various ethnographic sword forms has been the lack of chronologically provenanced examples. This is a case where a plausible theory is supported by the relative seclusion of these inner regions of Oman versus the more dynamic trade connections of Muscat, and how these earlier sword forms might have weathered these influences remaining in place for over a millenium.

As mentioned earlier, the existence of 'sword dance' is hardly unusual as a concept ethnographically, and the dramatic representation of combat and events seems a quite understandable manner of maintaining tradition in mankind in general. Such practices were even in degree practiced by early man and dancing as a development of shamanic ceremony was probably part of the formation of early religion and temporal perception of his surroundings.
There are however certain peculiarities it seems in these representations in vastly separated cultural spheres which have no apparant direct contact with each other. It does seem that the roots of the Razha must be shared with a number of other versions of this particular dance style, but though I believe the details are similar, for example with the crouched position in opening to the exaggerated leaps and wide blade sweeps to the Khevsur 'duels' in the Caucusus, there are a number of aspects that seem dissimilar. If I understand correctly, one of the elements key in the Omani performance is the undulating of the long blade to produce sound, which requires a longer well forged blade of strength and thinness.

Extremely well written and nicely presented Ibrahiim! Thank you so much for sharing this here, and again, it is fantastic to see this kind of research followed in the study of weapons. It is inspiring to see this, and gives us hope that equal attention will be afforded the many other weapons whose developments have remained clouded in mystery for so long.

With all very best regards,
Jim

Salaams Jim,
I was just sweeping back through all the posts related to this subject in an attempt at damage assessment as there were some possible swords linked which I thought could have been wrongly attributed.

Michael Blalaock on 28 feb 2010 on Yemeni Sword illustrates an excellent picture which is clearly similar to the sword by;

Steve on 28 march 2011 Arabian Swords #14.( Wallace Collection)

Both these swords hilts are clearly derived from the OLD Omani Long Kattara in this discussion. The swords are Hybrids, perhaps the brainchild of an arabian silversmith bringing the old Omani exported kattara up to Iconic, Badge of Office status. One sword is in the Wallace collection in the UK. Currently we have one sword being hybridised in the same way by our master silversmith.
I mention sword, however, in this context all we have is a fragmented hilt and a relatively modern 19th Century trade blade with a VR British Raj Crown stamp ... It is an interesting point since much of the conversation is about, for example, Omani swords yet I have never seen an "original" Kattara long blade (is it possible that all Omani Long Kattara blades were replaced with new blades in the 17th, 18th and 19th Centuries and thus a new style of hilt ?) whereas on the short sword they look distinctly original. Could that be the link in all these swords being exported from interior Oman? Technically you dont convert the old sword .. you simply replace it with a new one... new blade and new hilt.
If that is the case then there will be some original blades on original hilts out there having been exported to Yemen and what is now Saudi Arabia.

Meanwhile The Wallace Collection needs an update !

[Jim McDougall]

Hi Ibrahiim,
In looking at these four hilts, it is difficult to determine at this point whether these are regional variations, or whether there is a transitional development shown at this point. I am under the impression that the examples we are now calling the 'short battle swords' with the downturned 'winged' type guard are most likely to have existed from quite early times in the Dhakiliyya, where they are believed to have evolved from early Abbasid swords and with that plausibly existed as a type from as early as the 8th century.

With the conservativism and relative isolation of the Ibadi Sect in these interior regions these earlier type hilts in the kattara continued traditionally.These then became concurrent with a longer bladed type kattara which reflects certain elements of the hilt form of this older form with the cylindrical grip and minaret type pommel, and was guardless. A similar cuff covers the root of the blade of both types of kattara.

It remains unclear whether these long bladed hybrid type kattaras, which are essentially the same as the the square pommeled form which we consider associated with the dynamic trade regions of the coast in Muscat and other points of the Sultanate including Zanzibar, were in use in the interior regions by the Ibadi contemporararily with the traditional battle swords or not.

Robert Elgood ("Arms and Armour of Arabia", 1994, p.16) cites the 1821 narrative of James Fraser, who visited the Omani garrison at Ormuz and claimed the broadswords used by them resembled the Scottish broadsword blade, and that some of these were made in Yemen. I believe that he meant that they 'came' from Yemen, where they were probably mounted. The example posted by Michael Blalock in 2010 (and resembling the Wallace example) has a scabbard similar to the silver banded mounts known to have been from Yemen (Elgood p.15, noting C. Buttin's attribution) and that many of these had 17th century blades. These were likely of course German, and of the type of broadsword blades seen on Scottish swords as noted (Fraser), as most Scottish blades were German.

It would seem that many of these broadsword blades were German, and of the 17th and 18th centuries, and they were likely remounted numerous times during thier working lives as are most of the ethnographic swords. It would seem that the newer style hilts would be used, and perhaps these 'hybrids' are an amalgam of old form but with revised guard, or indeed transitional. The curved blades, though occasionally appearing in Omani kattara hilts, are it seems mostly 19th century.

It will be difficult to prove the 8th century origin on the hilt style of these early kattara now believed to be primarily of the interior regions until there is more proof. However, these do appear to be much earlier than the 17th-18th century date presumed by the blades found in many of them. Elgood (p.18, footnote #36) notes that one of these earlier hilts of bronze was sold at Sothebys (Islamic sale, 24 April, 1991, lot #1113) which was described as 12th-14th century. Though that attribution is not strongly supported, it is not necessarily disputed either.

As always, looking forward to continuing research and discussion. Do we have illustrations of the Abbasid swords in Istanbul?

All the best,
Jim

[Michael Blalock]

Here was an odd looking one. It looks like someone cut is short and ran over it with a wire brush. It's a shame; it was interesting with the mysterious three holes.

http://www.tennants.co.uk/Catalogue/Lots/91917.aspx

[Ibrahiim al Balooshi]

Originally Posted by Michael Blalock

Here was an odd looking one. It looks like someone cut is short and ran over it with a wire brush. It's a shame; it was interesting with the mysterious three holes.

http://www.tennants.co.uk/Catalogue/Lots/91917.aspx

Salaams... Nice but what a pity! Its half a very rare sword. ( 8thC. AD.)

Ive seen dots on these before(one and three mostly in about the same place as yours though occassionally centre blade) and attribute this to the fact that the sword from which it was copied was the Abbasid which itself had a dot on the blade. Now at the Topkapi this Abbasid can be compared to your Omani Short Battle Sword in 11 categories... The hilt being modified but equally based on two sections; the three rivet holes with the top one thought to be for a wristband. Often the handgrip is tubular or octagonal reflecting perhaps the minarette shape or more exactly the shape of the Abbasid octagonal hilt. Great picture ! Regards Ibrahiim. I have also reffered to your Wallace Museum style sword which I believe is the old Omani Long Kattara in its exported mode then revamped as a hybrid in about the 18 th C... and I also thank you for igniting the idea about these weapons with your picture from the Yemen Military Museum and Riyadh Souk...When you sent those pictures I had just been in Muscat puzzling over such a sword and wondering whether I should take it...I went back last week and took two and an old Omani Battle Sword now being upgraded to Badge of Office standard... These are, I believe, original style Omani Long Kattara for which I am about to defend the theory of ... through this very interesting exchange with Jim.

Regards Ibrahiim al Balooshi ~

ps I will keep an eye open for a spare 8th century blade !

[Ibrahiim al Balooshi]

Originally Posted by Jim McDougall

Hi Ibrahiim,
In looking at these four hilts, it is difficult to determine at this point whether these are regional variations, or whether there is a transitional development shown at this point. I am under the impression that the examples we are now calling the 'short battle swords' with the downturned 'winged' type guard are most likely to have existed from quite early times in the Dhakiliyya, where they are believed to have evolved from early Abbasid swords and with that plausibly existed as a type from as early as the 8th century.

With the conservativism and relative isolation of the Ibadi Sect in these interior regions these earlier type hilts in the kattara continued traditionally.These then became concurrent with a longer bladed type kattara which reflects certain elements of the hilt form of this older form with the cylindrical grip and minaret type pommel, and was guardless. A similar cuff covers the root of the blade of both types of kattara.

It remains unclear whether these long bladed hybrid type kattaras, which are essentially the same as the the square pommeled form which we consider associated with the dynamic trade regions of the coast in Muscat and other points of the Sultanate including Zanzibar, were in use in the interior regions by the Ibadi contemporararily with the traditional battle swords or not.

Robert Elgood ("Arms and Armour of Arabia", 1994, p.16) cites the 1821 narrative of James Fraser, who visited the Omani garrison at Ormuz and claimed the broadswords used by them resembled the Scottish broadsword blade, and that some of these were made in Yemen. I believe that he meant that they 'came' from Yemen, where they were probably mounted. The example posted by Michael Blalock in 2010 (and resembling the Wallace example) has a scabbard similar to the silver banded mounts known to have been from Yemen (Elgood p.15, noting C. Buttin's attribution) and that many of these had 17th century blades. These were likely of course German, and of the type of broadsword blades seen on Scottish swords as noted (Fraser), as most Scottish blades were German.

It would seem that many of these broadsword blades were German, and of the 17th and 18th centuries, and they were likely remounted numerous times during thier working lives as are most of the ethnographic swords. It would seem that the newer style hilts would be used, and perhaps these 'hybrids' are an amalgam of old form but with revised guard, or indeed transitional. The curved blades, though occasionally appearing in Omani kattara hilts, are it seems mostly 19th century.

It will be difficult to prove the 8th century origin on the hilt style of these early kattara now believed to be primarily of the interior regions until there is more proof. However, these do appear to be much earlier than the 17th-18th century date presumed by the blades found in many of them. Elgood (p.18, footnote #36) notes that one of these earlier hilts of bronze was sold at Sothebys (Islamic sale, 24 April, 1991, lot #1113) which was described as 12th-14th century. Though that attribution is not strongly supported, it is not necessarily disputed either.

As always, looking forward to continuing research and discussion. Do we have illustrations of the Abbasid swords in Istanbul?

All the best,
Jim

Salaams Jim~ This is a very thought provoking reply ! May I reconstruct the reply I concocted last evening(which disappeared when I pressed send!!) into a far simpler form of essentially 4 statements of fact ~ One for each sword so that people dont get confused ? I will also add a comprehensive brief as a footnote defending the Funun and to some extent the apparent religious rhetoric built around my arguement. I will also place the references at the end. I expect that composition will take an hour or two...

Regards Ibrahiim al Balooshi.

[Ibrahiim al Balooshi]

Salaams Jim~ Yours is a very thought provoking reply ! I still need to address the question of the Hormus Omanis referring to Yemen in my next post if I may and I see some other interesting notes by you on Michael Blalocks half sword which I would like to add notes.... and reitterate my theory on dots on blades being related to the Abbasid which are shown on the website ...Topkapi Museum at the very end of my letter.

May I reconstruct my reply that I concocted last evening(which disappeared when I pressed send!!) into a far simpler form of essentially 4 statements of fact ~ One for each sword so that people dont get confused. I will colour them in red if I may?. I will also add a comprehensive brief as a footnote defending the Funun and to some extent perhaps the apparent religious "facts" and understandably the fable inherent in most peoples idea of "folklore" built around my argument. I will also place the references at the end.



For clarity and simplicity I rearrange my theory into 4 paragraph statements of considered fact based on my evidence so far upon the provenance of essentially 2 original sword systems and 2 developmental branches viz;

1. The Omani Short Battle Sword and
2. The Old Omani Long Kattara and Terrs. and the spin off of two other swords namely;
3. The modern Omani Long Kattara and
4. The Wallace Collection Sword.

1. The Omani Short Battle Sword;
(Turned down Quillons, Islamic shaped pommel, octagonal hilt etc)

"The Omani Short Battle Sword came into being between late 7thC and not later than 751 AD having been copied from the Abbasid sword then in use against Omanis in Oman by the Abbasid Garrison from Iraq"

2. The Omani Long Kattara and Terrs;
(Long, flexible, spatula round tipped sword with buckler shield. Hilt as per the above No 1. except "stretched" and with quillons worked forward into the cuff. The Old Omani Long Kattara appears to be a traditional blade to which the same honorific hilt as at 1. above is fitted in a noticeably stretched style) .

''This Old Omani Long Kattara was introduced at the beginning of Ibadi Islam not later than 751AD i.e. at the same time as the Short Omani Battle Sword''


3. The Modern Omani Long Kattara;
(Long flexible usually European replacement blade with pommel tang and blade as one piece on a conical flat hilt).


"This is the updated 17th C to 19th C rehilted on a new style blade, therefore, A totally restyled modern version of the old sword at 2.
The Shield, (Terrs) however, never changed".


4 . The Wallace Collection Sword;
(Iconic badge of Office VIP Dress Sword on long carry scabbard with magnificent furniture and silver Hilt with a European Blade etc. No apparent Shield).

"This is the restyled, exported, frozen old Omani Long Kattara awakened and brought up to Iconic, Badge of Office status for a dignitary or VIP. Likely provenance Yemen between the 17th and 19th Century A.D".


Notes. In supporting my general theory I rely heavily upon doctrine not usually researched i.e. The traditional music, dance and poetry of Oman and secondly the normally seldom used aspect of religion; in this case Ibadi Islam.

There are distinct and vital reasons why this approach must please be viewed with a different perspective: In the West reliance upon folklore as fact or upon religion which is normally alegorical is seldom if ever used. In Oman however these are solid references because the folklore I have researched is sacrosanct and totally not based upon fable like for example in the West say the story occasionally re-enacted on pantomime "George and the Dragon". In Oman Folklore has been enacted strictly from the "get go" of Ibadi Islam as a method of passing down "the way of life in the past"… Like for example the ancient loading of a Dhow where participants mimic the loading of heavy stores and chests onto a make believe but real ( in terms of passing down the way of life) ship swaying and moving to drum beat. There is no mythology in this structure. It is a reflection of daily life. The Funun is just the method of "Transmission".

Islamic (and I do not want to get into a religious discussion) conceptual theology, does not, as in other religions promote the use of fable or alegory, moreover, it tends to be very factual… In the case of its historical support documentation it is absolutely clear upon dates and characters therefore we have at the outset of this religion a set of practices that could only be complete at the time the first Imam was elected…and a precise date.

Julanda Ibn Massoud was elected as the first Imam in 751 therefor by that time all the whistles, bells and fine details such as celebratory administration and scholistic theory etc of Ibadi Islam were intact and operational including the Eid celebrations and fasting and all. As were the celebratory folkloric traditions; "The Funun".

The Funun; The early genre folklore volumes of work also contains the Razha. The Razha is the ancient sword dance with the Old Long Kattara and Buckler Shield(Terrs). It is in 2 parts . One is a celebratory parade with shimmering swords and participants leaping in the air and throwing and catching of swords... the blades humming and oscillating by the rapid wrist action of the swordholders etc. and without Terrs. The other is a mimic fight …All set to the drum beat this has become like a martial art but its technically the passing down of that part of their way of life ... War !
These pageants are reenacted twice a year to celbrate each Eid and at weddings and other meetings of dignatories and international guests e.g. at celebrations and National Day etc ... as they have mostly always been done since the beginning of Ibadi Islam. As the seat of Ibadi Islam, Nizwa, has always retained these "Funun" traditions.

Since the Old Omani Long Kattara is therefore on the scene in 751 A.D. in the Funun dances we can safely assume that the Short Omani Battle Sword was in the arena at about the same period and by annalysing a previous leaders history a likely scenario appears ~ Via Jabr Ibn Zayd.

He was a Nizwa man. Not only was Nizwa the place Oman received the letter asking it to join Islam which it agreed to do … but it was also to become the seat the centre and the Capital of both Ibadi Islam and of the Interior and during later struggles down the centuries against Coastal Oman as a country often split in half and at war with itself rather like "The War Of the Roses". Thus Nizwa is important since from here swords would have been traded to neighboring countries and the nearest were by regular camel train to what is now Saudia and Yemen. Hardly surprising then that swords turn up in Riyadh Souk and in Yemeni Museums bearing a striking resemblance to Omani Kattara but with weird old hilt forms. Perhaps more odd is the appearance of an Iconic looking Wallace Collection Dress Sword.

Having been in Iraq for many years Jabr Ibn Zayd would have been ideally placed to view the technology of the Abbasid swords. He returned to Oman destined and determined to lead his country against the Abbasid invaders garrisoned there and who were punitive, being against the advance and accepting of Ibadi Islam. He was a fighter and a leader and achieved his ambition eventually, however, he died in 711 AD . I believe that by then the idea of the celebratory hilt upon the Omani Short Battle Sword and indeed upon the Old Omani Long Kattara were sealed, however, it is the latter date of 751 AD which I believe is more acceptable as the date of inauguration of the first Immam. To bridge the possible problem however I have stated a date not later than 751 A.D. "for both weapons." Even taking the date of Islam entering Oman as 630 AD as the date before which that pair of weapons could not have appeared, the bracket is still quite a narrow one, moreover, it is based upon irrefutable "folklore" and "religious" fact.

In some cases hearsay, guesswork or mis-aligned data have confused an already clouded history. Many of the later dates have been in a wide range from the 10th to the 19th Century and attempts to tag the system to African, Baluch, Portuguese, Spanish and other regions when in fact they are Omani (hilts). In some cases the guesswork is time barred by as much as 500 years and even more as I have seen one reference in a Museum to the 19th Century! on an ancient Omani "Excalibur" equivalent from 751 AD !! All these guesstimates failed at the outset to follow one simple idea... that to solve the crime you need a motive.. An Islamic sword can hardly have evolved from the Portuguese in the 16th Century since the Portuguese regularly slaughtered Omanis and the time scale is wildly out or from a Persian sword since Oman adopted Islam before them and anyway theirs is the wrong sect..The Nasrid sword is too late by 500 plus years and separated by thousands of miles of mountains, sea and desert and is altogether unrelated.

Nasrid, Portuguese, Baluch, African, Indian, Persian. No. It is time to set the record straight. These are Omani and in the case of the Long blade it could and probably does predate Islam but ~ I respectfully submit that;

"The Old Hilted Long and Short weapons are both Omani from not later than 751 A.D.".

Regards,

Ibrahiim al Balooshi.

Note on Omani Short Battle Sword; It was introduced by Jabr Ibn Zayd who had been in Iraq and had returned to Oman to lead the nation against the Abbasid Garrisons. He died in 711 however 751 A.D marked the date of the first elected Imam thus giving the clue to this swords approximate operational birth. This Imam was called Julanda Ibn Massoud and ironically he was killed fighting against the Abbasid a year later. It is a copy of the Abbasid sword with the addition of an Ibadi Islamic Hilt.
This is a close in fighting system however as yet no shield has been identified though its operation was likely to have been the same as the Roman Gladius. having been copied from the Abbasid sword then in use against Omanis by the Abbasid Garrison. (The hilt change is honorific extolling the new Islamic sect of Ibadism.)

Note on Old Omani Long Kattara; (At various times in the history of Oman this sword was exported to neighboring countries in what is now Yemen and Saudia Arabia probably from Nizwa. Once in place in its new abode this sword froze only to be awoken by two events ~ refitting with European trade blades between the 17th and 19 th centuries and 2. Iconic revival in what is now the style seen in the Wallace Collection and discussed here.)

References; A The entire forum debate so far, B Topkapi Museum Abbasid Swords, C Ingrams Visier to the Zanzibar Court Chronicles 1931. D Islamic Arms by Antony North (V and A Museum), E.Sword in the Military Museum in Yemen photographed by Forums Michael Blalock, and F The Wallace Collection Sword,
As a bulk sized reference the following all together as Reference G; Al Ain Museum Old Omani Battle Sword, Kuwait Tariq Rajeb Museum Old Omani Battle Sword, Zuhair Museum Muscat Old Omani Battle Swords and Kattara, My own collections and those of clients numbering more than 30 such weapons.

Topkapi Reference:Web ~
Topkapi Abbasid Swords; Type into search Abbasid Swords Topkapi.
Medieval Swords and Helmets from Topkapi Museum - STLCC.edu
Medieval Swords and Weapons in the Topkapi Museum, Istanbul (Part 2). Two swords dated to the Abbasid Period (ca. 9th century). ...
users.stlcc.edu/mfuller/turk/TopkapiArms2.html - United States - Cached

[Ibrahiim al Balooshi]

Originally Posted by Jim McDougall

Hi Ibrahiim,
In looking at these four hilts, it is difficult to determine at this point whether these are regional variations, or whether there is a transitional development shown at this point. I am under the impression that the examples we are now calling the 'short battle swords' with the downturned 'winged' type guard are most likely to have existed from quite early times in the Dhakiliyya, where they are believed to have evolved from early Abbasid swords and with that plausibly existed as a type from as early as the 8th century.

With the conservativism and relative isolation of the Ibadi Sect in these interior regions these earlier type hilts in the kattara continued traditionally.These then became concurrent with a longer bladed type kattara which reflects certain elements of the hilt form of this older form with the cylindrical grip and minaret type pommel, and was guardless. A similar cuff covers the root of the blade of both types of kattara.

It remains unclear whether these long bladed hybrid type kattaras, which are essentially the same as the the square pommeled form which we consider associated with the dynamic trade regions of the coast in Muscat and other points of the Sultanate including Zanzibar, were in use in the interior regions by the Ibadi contemporararily with the traditional battle swords or not.

Robert Elgood ("Arms and Armour of Arabia", 1994, p.16) cites the 1821 narrative of James Fraser, who visited the Omani garrison at Ormuz and claimed the broadswords used by them resembled the Scottish broadsword blade, and that some of these were made in Yemen. I believe that he meant that they 'came' from Yemen, where they were probably mounted. The example posted by Michael Blalock in 2010 (and resembling the Wallace example) has a scabbard similar to the silver banded mounts known to have been from Yemen (Elgood p.15, noting C. Buttin's attribution) and that many of these had 17th century blades. These were likely of course German, and of the type of broadsword blades seen on Scottish swords as noted (Fraser), as most Scottish blades were German.

It would seem that many of these broadsword blades were German, and of the 17th and 18th centuries, and they were likely remounted numerous times during thier working lives as are most of the ethnographic swords. It would seem that the newer style hilts would be used, and perhaps these 'hybrids' are an amalgam of old form but with revised guard, or indeed transitional. The curved blades, though occasionally appearing in Omani kattara hilts, are it seems mostly 19th century.

It will be difficult to prove the 8th century origin on the hilt style of these early kattara now believed to be primarily of the interior regions until there is more proof. However, these do appear to be much earlier than the 17th-18th century date presumed by the blades found in many of them. Elgood (p.18, footnote #36) notes that one of these earlier hilts of bronze was sold at Sothebys (Islamic sale, 24 April, 1991, lot #1113) which was described as 12th-14th century. Though that attribution is not strongly supported, it is not necessarily disputed either.

As always, looking forward to continuing research and discussion. Do we have illustrations of the Abbasid swords in Istanbul?

All the best,
Jim

Salaams, Jim. Interesting account on Quote Robert Elgood ("Arms and Armour of Arabia", 1994, p.16) cites the 1821 narrative of James Fraser, who visited the Omani garrison at Ormuz and claimed the broadswords used by them resembled the Scottish broadsword blade, and that some of these were made in Yemen.
I note the use of words "some" and "Yemen" ~ "Some" of their swords were from Yemen which means they probably had a mixture of short and long weapons.. The long blades by and before 1821 coming in as trade blades into "Yemen" ... Yemen in this context doesn't necessarily mean Yemen alone since it was common practice to refer to the entire region of Yemen and the Horn Of Africa as "Yemen". In fact many old charts and maps of that region have the Horn of Africa thus marked... "Yemen". It is not stretching it too far to assume the whole enclave included Zanzibar also... This would bring 3 huge trade operators into the region ie Dutch French and British East Indies Companies and others plying trade to the region via that hub.

What I find interesting about the trade blade is its one piece tang pommel and blade. This necessitates essentially getting rid of the Old Omani Kattara and replacing it completely with a new sword to which a simple handle was fitted embroidered with leather and silver etc... Whats more the Islamic shaped Pommel on the old sword is replaced with a square or rectrangular one however on closer inspection the Islamic pommel goes but the handle is Islamic arch shaped as a flat conical shape... but distinctly Islamic in nature. In addition the cuff is lost along with remnants of the folded quillons... or is it? Not exactly since the cuff on the Old Omani Kattara is quite long but only about half of it protrudes along the blade and the other half is contained by the handle construction ~ So in the "New" Omani Kattara half the cuff is still there and the islamic arch is also present..Interesting?

[Jim McDougall]

Hello Ibrahiim,
Thank you for reiterating some of the details we are discussing, and if I may clarify something as well for the benefit of those reading. This is not actually a debate as I perceive, but intended to be a constructive fact finding mission to discuss the plausibility of the ancestry of both swords we now have agreed to term the short battle kattara and the 'long' kattara to the mid 8th century.

Actually there is no reason to think that the Omani battle kattara of the shorter version did not exist in Oman in the 8th century, and that it was likely similar to those used by the Abbasids, which in turn were in the form of those of the Umayyads. The primary issue seems to be in determining the antiquity of the long kattara, which we are hoping to place concurrently present with the shorter version.

I spent some time going through "Islamic Swords and Swordsmiths" by the late Unsal Yucel (Istanbul, 2001, p.54), and he notes "...we may infer that the blades of the earliest Islamic swords were probably similar to the Umayyad and Abbasid swords in that they must also have been straight, double edged, blunt ended and without grooves". With this he is emphasizing that these were intended for chopping and slashing type cuts, and not for thrusting. There is unfortunately no mention of blade length nor variation of it. If I understand correctly, the longer version blades are to be considered with respect to the concept of the Razha in this period in Oman, so would not have been mentioned in this broader description of these blades.
In my opinion, the addition of grooves (fullers) was in these times the exception, as seems inferred here, and I would note that the name of the sword which became famed as one of the Prophet Muhammed's, and more so as that of the Imam Ali (whom he had presented it to) was Dhu al Fiqar. The interpretation of the name of this sword has been long debated and typically thought to mean having two points, however, it is now generally held that the wording means 'possessor of spines'...that is apparantly having two fullers in the blade.

Yucel discusses as well on p.54 that, "...unfortunately since virtually nothing is known of Umayyad and Abbasid hilts, quillon blocks and scabbards, it is not possible to make any deductions about the relationship between the fittings of the earliest Islamic swords and those of the Umayyad/Abbasid period".

Mr. Yucel, who served as head of the armoury section at the Topkapi Palace Museum , notes the work of Hans Stocklein who he states was the first scholar to study the Topkapi Museum collections ("Die Waffenschatze im Topkapu Sanayi Muzesi zu Istanbul ein Vorlanger Bericht" in Ars Islamica I, 1934, pp. 200-18). Yucel's text continues in discussing that the weapons in these collections have been mostly remounted and refurbished after being removed from Mamluk Egypt to Istanbul after its Ottoman conquest in 1453 and the Byzantine church of Hagia Eirene was converted into an arsenal.
While these modifications of course, in no way reduce the reverence and respect afforded these weapons, it does have effect on using them in determining the appearance they would have had in original context in the periods and attributions noted. Basically however, Yucel states that the blade attributions would be presumably as stated, despite modifications to dress in the later period.

This brings us to the question of the contemporary presence of both long and short blades in Oman in the 8th century. As noted, it seems that these blades were intended for chopping and slashing cuts, and of course, the shorter versions would have been for infantry style combat, particularly close quarters melee.
From what I have seen so far in reading, infantry were the primary forces in the warfare of these times in the 8th century in these armies. This would have been determinate in the type of swords used, and as the long blades would have been for cavalry or mounted combat, there would have been very small numbers it would seem of these long blades.
It seems that unclear Oman, had some sword blade producing, with some degree of export by caravan,but it does not seem that the limited number of long blades would have been sufficient for such export. In much more modern times,as noted, the term Yemen was broadly applied it would seem to refer to a realm more than a strategic geographic region, and as such it would be difficult to determine from early narratives, exactly which area swords and blades coming from Yemen might have been actually from. By the 19th century however, the long blades were already in place as previously discussed, and trade blade traffic was profoundly in place, especially in San'aa and with the British in Aden.

In looking into references in Yucel, I was also amazed that I had apparantly missed so much attention to the presence of gold filled holes in many of these blades, including of course those believed to be Umayyad and Abbasid. Apparantly, according to Yucel, these occur in numbers of one to seven dots, and often are placed strategically next to inscriptions or devotional passages as seen in a number of the plates. He claims these gold dots are to give the swordsman good luck, which is of course a simplified reference to the much more complex talismanic applications which may be present.
I would note that many of these swords were from Mamluk provenance before entering the Ottoman armouries, which may explain the presence of this affectation found on some swords in North African sphere, using usually copper filled holes. The placing of these often near the blade tip is in the same fashion seen on many of the blades in Topkapi, though they are often but one of numerous other dots on the blade.

The carrying of this interesting affectation through over a thousand years in these sword blades certainly hints at more powerful meanings than simply a good luck charm. It should be noted that as mentioned earlier, a gold nail was often hammered into Frankish blades in early times, actually around the time of the Abbasids, and that Frankish blades were indeed imported into the Dar al Islam. At this point a direct connection cannot be supported, but here it seemed worthy of note. Often the gold inlay, rather than a nail, was a cross or moon, and perhaps other devices. By later medieval times, the gold was replaced by latten (copper or brass) still gold colored metal, so the same symbolic effect was still rendered.


I hope these results from my foray into these references will be helpful as we consider more on continuing research into this fascinating topic.

All the very best,
Jim