This is intriguing to see this topic, though typically contentious over some time in threads years ago and in debates, with such salient note.
These references noted (thank you Orang Lama) is most interesting, and offers insights into the conundrums of the Omani sa'if.
While these are important, it is equally important to wonder more on the actual circumstances described, considering that often these kinds of descriptions may have been based on somewhat compromised observations.
First I would note that the well traveled and observant Sir Richard Burton ("Book of the Sword",1884) described (and illustrated) the cylindrical hilt style Omani sa'if in his description of Zanzibar swords. An acclaimed swordsman, he noted he could not fathom how these swords could have been used combatively. No doubt he had seen these used in the typical ceremonies which were performed using these as part of same developed by the Omani Sultanate.
As we have discussed, the blades on the ceremonial versions were much lighter and more flexible , while the versions of these swords worn in a status oriented fashion were typically mounted with the heavier broadsword blades of trade blade type.
While these examples with the more substantial blades were likely the ones he referred to , and being worn by the Omani merchant/slavers in the interior where he encountered them, he still could not imagine them serving well as weapons as intended. Clearly these were worn as status accoutrements much as the khanjhar (actually of course more likely as bonified weapons).
The observations and indeed even the drawing of the Omani sa'if used in the "Book of the Sword", were actually lifted by Burton from the book on arms by Aguguste Demmin (1877). I have handled Burtons actual manuscript in which the very drawing was pinned to the page.
The important note in which some degree of misperception can be possible is the obvious visual confusion pertaining to these swords simply by assuming that all swords with this type hilt are the same. Clearly the ceremonial examples with the light, flexible blades when sheathed, would appear the same as the status oriented versions with standard serviceable blades to an otherwise uninitiated observer.
We have noted years ago that there was also a version of the open hilt Omani sa'if which was indeed used in the interior of Africa in the regions where the Omani slavers and merchants traversed in acquiring slaves and ivory.
This appears to have developed in the regions of Bunyoro-Kittara, which at that time was known as Kittareh, believed to be a dialectic term for 'sword'.
Burton notes in his book on travels into the interior that these typically were mounted with German cavalry blades (presumably curved).
This is apparently how the term 'kattara' became inexorably linked to the sword we have known in collecting as the Omani kattara. As Peter has pointed out, the term kitara actually refers to these open hilt swords with curved blades.
Is it possible that the weapons referred to in the reference describing the British encounter with a Zanzibar/Omani slaving vessel might be describing these KITARA versions of the Omani sa'if?
Were they described as long (typically over 32") swords? or was the description simply to the unique style hilt?
The travelogue describing the situation with a 'vibrating' blade (one of the deliberate stimulations in the Razha sword dance ceremony is having many of these vibrating producing an exhilarating buzz or whirring) begs the question....again...was the sword inquestion the same sword examined?
If the examination of the sword and the vibration took place at the same time, then it would be of course perplexing.
These are the questions I would pose, purely as devils advocate. Still I applaud the addition of these entries here greatly, and thank you again Orang Lama for adding them!
They serve as important references in further testing these matters.
All best regards
Jim
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