Kattara for comments

[Ibrahiim al Balooshi]

Originally Posted by Jim McDougall

Once again, outstanding response Ibrahiim! and I like very much your itemized responses to the various lines of my post, the blue letters work well.

I am unclear on what is meant by your request of my acting for the forum though, as my input is simply my own opinions and observations based on my own research. As I understand our discussion here is meant to evaluate the possibilities for discovering the possible source for what we have agreed to term the 'short battle sword' as well as the development and relationship of the 'long' kattara to these apparantly considerable earlier swords. I always look forward to the input from all members who add valued observations and pertinant information.

We have I think really put together a good base point for our understanding of these swords, and the perspective on the Razha definitely adds fascinating dimension to the study as we continue looking into the possible typology and developmental aspects of them.

In reviewing "The Arts of the Muslim Knight" (Furusiyya Art Foundation, 1988), on p.79 (#43) one of these early 'short battle swords' is shown with characteristic hilt form with the fluted pommel, tubular grip, 'winged quillons' with bud type downturned quillon tips. The authors note, "...swords of this type were popular over a long period of time and thier documented associations suggest they are ultimately based on dhu'l-Faqar, the silver hilted sword of the Prophet. They represent a simplified version of the luxurious Nasrid swords of the 15th c.". Much as noted in Elgood ("Arms and Armour of Arabia" op.cit.) it seems agreed that while it is generally held these are from Oman, thier precise origin is uncertain.

A number of these are listed in various collections:
Askeri Muzesi, Istanbul , #2382 and #7620 (Alexander, 1985);
Topkapi Sarayi Muzesi, Istanbul, #1/2765 signed Muhammed ibn Ahmad 1842;
Wallace Collection, London, #1796
Metropolitan Museum of Art, N.Y. #1987.43

According to the Furusiyya references, these are believed perhaps from North Africa and of 15th c. while one of 18th c. is said to be associated with the Banu Ahmari.

I did discover that there are indeed a number of Umayyad swords of 7th to 8th c. in Topkapi Saray, though there seems to be some reservations on some of the dating, possibly referring to inscriptions as it seems it is agreed these are early ("Medieval Arab Arms" Abdel Rahman Zaky, in Elgood, 1980, p.203). In this work, the author notes the sword Samsana (the sharp one) which was one of the swords of the Prophet. This sword was said to have been with the legendary people of Ad, in Southern Arabia, and later was passed to Umayyad Caliphs; then to Bedouin chieftains, ultimately to Abbasid Caliph, at which point record of it is lost.

Returning to the Furusiyya reference, (p.79, #43 op.cit.) this example is shown as 17th-18th c. and it is noted that the presumably much earlier 'Nasrid' examples usually have downward dragonhead or lionhead tips, but the Mamluk or North African examples quillon tips are unrecognizably stylized or vegetal.

Here it is mentioned that 'other examples have no guard, but only a cuff on the base of the blade'. Perhaps these are the transitional form seen in the souk in Riyadh shown by Michael Blaylock (2009)? That may suggest the example in the souk is a much earlier 'long' type which has now lost the winged quillons, but retains the blade cuff, and contemporary to the 'short battle swords' which are agreed to be 17th century, and quite likely at this point attributable to as early as 14th by the earliest Arab miniatures depicting them.

Though these references do not move us more conclusively toward the earlier date of 10th c. for the battle sword, it does seem to bring the two hilts closer in being contemporary earlier.

On the shashka form hilts,I have seen shashkas actually in Jordanian context, and the Circassian presence in Ottoman forces presents good reason for these entering many regions under thier control. The Caucasian blades produced often entered Arabian regions in trade and were simply hilted as noted, being used by Bedouin tribes across the Arabian Peninsula and into the many regions where these tribes are active.

The short sabre blades which often have the karabela (hawk head) hilts most definitely have associations to maritime use, which of course would suggest thier presence more likely on the Arabian coastal areas. The shashka blades tend to be longer and more used by individuals mounted, the curved blade more attuned to the preferred 'draw cut'.

I really do appreciate the time you take in responding with this detailed discourse and explaining the many important factors involved in understanding the history of Oman. The search and more discussion continues

All the very best,
Jim

Salaams,



Salaams Jim, I have again opted for the answers in blue after your excellent comments :see below.

QUOTE=Jim McDougall]Once again, outstanding response Ibrahiim! and I like very much your itemized responses to the various lines of my post, the blue letters work well
.
Thank you your support is excellent.

I am unclear on what is meant by your request of my acting for the forum though, as my input is simply my own opinions and observations based on my own research. As I understand our discussion here is meant to evaluate the possibilities for discovering the possible source for what we have agreed to term the 'short battle sword' as well as the development and relationship of the 'long' kattara to these apparantly considerable earlier swords. I always look forward to the input from all members who add valued observations and pertinant information.

I imagine the forum as a wealth of knowledge from which authors of ethnological weapon expertise draw a lot upon for the information since it is live, current and very informative especially from experts such as yourself…I often find when reearching on the web that I get referred back to the forum site for references !

We have I think really put together a good base point for our understanding of these swords, and the perspective on the Razha definitely adds fascinating dimension to the study as we continue looking into the possible typology and developmental aspects of them.

Yes that has been interesting and there is another ancient dance form eminating from Salalah (Dhofar, Southern Oman) which uses the Khanjar in a performance called Bar-aa. That may be another story.

In reviewing "The Arts of the Muslim Knight" (Furusiyya Art Foundation, 1988), on p.79 (#43) one of these early 'short battle swords' is shown with characteristic hilt form with the fluted pommel, tubular grip, 'winged quillons' with bud type downturned quillon tips. The authors note, "...swords of this type were popular over a long period of time and thier documented associations suggest they are ultimately based on dhu'l-Faqar, the silver hilted sword of the Prophet. They represent a simplified version of the luxurious Nasrid swords of the 15th c.". Much as noted in Elgood ("Arms and Armour of Arabia" op.cit.) it seems agreed that while it is generally held these are from Oman, thier precise origin is uncertain

There is possibly some mythology surrounding the so called swords of the Prophet(PBOH) although they are incredible weapons and may have influenced swords, however, the time frame is a little cramped and I cannot see why it should cloud the issue. I think people are only too ready to place the swords into categories such as Sword of the Prophet(PBOH) and then the pitfall mistake of Spanish design, which is a massive diversion in my view.
Ummayid and Abbasid swords were similar as were Turkish ( In fact the royal palace guards working for the Abbasids in Iraq were Turks)
Making it all slide into a believable time frame often rules out certain formulas and we can only go on mathematical absolute proof rather like a good archeologist or forensic detective. The Ummayid time frame doesn’t fit… The Abbasid one does.

To me Nasrid swords are so far wide of the mark as to be non starters though they may have origins linked to dhul Faqar as may the Omani swords but of a separate branch (possibly). .

A number of these are listed in various collections:
Askeri Muzesi, Istanbul , #2382 and #7620 (Alexander, 1985);
Topkapi Sarayi Muzesi, Istanbul, #1/2765 signed Muhammed ibn Ahmad 1842;
Wallace Collection, London, #1796
Metropolitan Museum of Art, N.Y. #1987.43


According to the Furusiyya references, these are believed perhaps from North Africa and of 15th c. while one of 18th c. is said to be associated with the Banu Ahmari.

I think that is al amari which would be an Omani reference but again very late: 18th Century? Ten centuries out. How can they be in the Funun if they are 18th Century?

Yes that is true however that is true for those references which I believe are correct but not complete. They omit the full facts about the Omani weapons and their origins linking the Ibadi Islamists around AD 751.

I did discover that there are indeed a number of Umayyad swords of 7th to 8th c. in Topkapi Saray, though there seems to be some reservations on some of the dating, possibly referring to inscriptions as it seems it is agreed these are early ("Medieval Arab Arms" Abdel Rahman Zaky, in Elgood, 1980, p.203). In this work, the author notes the sword Samsana (the sharp one) which was one of the swords of the Prophet. This sword was said to have been with the legendary people of Ad, in Southern Arabia, and later was passed to Umayyad Caliphs; then to Bedouin chieftains, ultimately to Abbasid Caliph, at which point record of it is lost.

It could be possible that Ummayid swords influenced the Abbasid Sword design (since Ummayid was the dynasty before) and even some influence to Omanis Swords at the time, however, the Ummayid time frame doesn’t fit. The Abbasid time frame does and the fact that they were garrisoned in Oman and operating against the Omani Ibadis (the first Omani Immam died at their hands in battle in the late 8thC)The fighting purely based on style of Islamic religion. The Omani Swords by then were Iconic Ibadi weapons.

Returning to the Furusiyya reference, (p.79, #43 op.cit.) this example is shown as 17th-18th c. and it is noted that the presumably much earlier 'Nasrid' examples usually have downward dragonhead or lionhead tips, but the Mamluk or North African examples quillon tips are unrecognizably stylized or vegetal

Nasrid is also miles too late and was one of the first casualties in my research. I call the Nasrid sword "Geographically Innert and Time Frame impossible".

The Nasrid dynasty or Banū Naṣr (Arabic: بنو نصر‎) was the last Moorish and Muslim dynasty in Spain. The Nasrid dynasty rose to power after the defeat of the Almohad dynasty in 1212 at the Battle of Las Navas de Tolosa. Twenty-three different emirs ruled Granada from the founding of the dynasty in 1232 by Muhammed I ibn Nasr until January 2, 1492, when Muhammad XII surrendered to the Christian Spanish kingdoms of Aragon and Castile. Today, the most visible evidence of the Nasrids is the Alhambra palace complex built under their rule. (500 to 700 years too late).

Here it is mentioned that 'other examples have no guard, but only a cuff on the base of the blade'. Perhaps these are the transitional form seen in the souk in Riyadh shown by Michael Blaylock (2009)? That may suggest the example in the souk is a much earlier 'long' type which has now lost the winged quillons, but retains the blade cuff, and contemporary to the 'short battle swords' which are agreed to be 17th century, and quite likely at this point attributable to as early as 14th by the earliest Arab miniatures depicting them

.

That is very interesting indeed. The Riyadh? Yemen Museum variants(Michael Blalocks) could also be described as such … The quillons are there but folded forward as part of the collar arrangement. It may be identical and the description of no guard is true though they coild easily have missed the collar and quillon incorporation as " no guard" in their description…That follows my argument that these are the original form of Omani Long Kattara. However I am totally at loggerheads with the dates 14th and 17th Century~ They are 8th Century.


Though these references do not move us more conclusively toward the earlier date of 10th c. for the battle sword, it does seem to bring the two hilts closer in being contemporary earlier
.
10th Century is too late. By then Oman was about to disintegrate into 2 warring factions. Ibadi Islam had been in place for over 2 centuries. The Razha had been drumming from 751 AD or slightly earlier if my supposition about the leader Jabr Ibn Zayd is allowed and Ibadi seat of control Nizwa was about to exert its rule of the Interior… The 10th Century doen't fit.

On the shashka form hilts,I have seen shashkas actually in Jordanian context, and the Circassian presence in Ottoman forces presents good reason for these entering many regions under thier control. The Caucasian blades produced often entered Arabian regions in trade and were simply hilted as noted, being used by Bedouin tribes across the Arabian Peninsula and into the many regions where these tribes are active

Agreed on shaska influence on other Omani weapons . However regarding the Omani Short and Katara Long ~The Ottoman empire is too late. Anyway they hardly ruled Oman though they thought they did on maps. Piri Reis did attack Muscat and expelled for a short period the Portuguese but 16th Century?; that is way too late.

I think there are a lot of weapons that could have entered Oman but didn’t. For example there are hundreds of Indian and Persian variant swords~ none came into use by Oman. Why? Mainly because Indianweapons were Hindu and even in the case of Muslim (Persia and later parts of India) weapons they weren’t the right style of Islam to be accepted.. However, the primary reason is that Oman adopted Islam before the Persians so they already had the Ibadi variant and they were happy to retain that. Once they had integrated these relgious inspired weapons into their tradition they were unmoveable.. They are still there today.

The short sabre blades which often have the karabela (hawk head) hilts most definitely have associations to maritime use, which of course would suggest thier presence more likely on the Arabian coastal areas. The shashka blades tend to be longer and more used by individuals mounted, the curved blade more attuned to the preferred 'draw cut'.

Agreed on shaska influence on other weapons later in Oman especially maritime via Yemen .

However as a note it doesn’t mean that the Kattara was not used on the coast… there were wide windows of influence when Oman was "one country" and both Ibadi weapons would have been used throughout. It seems clear to me that it was this coastal effect that eventually brought a change to the Long Kattara hilt.


When the two factions of coastal and interior war flared up as it did on several occasions the seat of Ibadi Islam was in Nizwa and it is there that the powerful traditions; "The Funun" etc eminate. No matter what the state of affairs between coastal / interior factions in Oman this tradition has been retained there in the interior through thick and thin... as a permanent tradition.

This is an Interior Omani weapons system timelocked frozen and stored in the national memory banks and wheeled out at every wedding and twice yearly at each Eid celebration..ad infinitum since about 751 A.D.

I really do appreciate the time you take in responding with this detailed discourse and explaining the many important factors involved in understanding the history of Oman. The search and more discussion continues

All the very best,
Jim[/QUOTE

Thank You very much.
Ibrahiim al Balooshi..

[ariel]

If we are talking about sword dances, this one

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


might be intriguing

[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