AU-boubacry Moussa Lam ubuyela encazelweni okungenzeka ye-W3st, "Thebai", "Thebes", igama elakhiwe kusuka kusibonakaliso se-hieroglyphic sentonga yama-w3s, into ehlotshaniswa neNeterus. Uyaphawula: “Kukhona ukuxhumana phakathi kwenduku ye-w3s nomqondo wokuchuma. Ngempela D. Meeks, ecaphuna uDendera VIII, 30, 9, ukhomba isipelingi se-w3si okuzocaciswa ukuthi kusho ukuthini. Le ncazelo, uma iqinisekisiwe, izofika iphikisana nalokho kwaziwa kangcono kwe-w3si, ukuze izonakalise, iwele ekuweni. Amaqiniso anjalo azosishiya sinamahloni uma ukufana okuthathwe kwabakwaFulani kungasisizanga. (…) Ngokuqondene ne-izimpande Waas-, kungasho ukuchuma noma ukonakalise ukubonga ekuphikisweni okufanele phakathi kwe-aa ne-ii. I-Waasaa ihumusha futhi ihlinzekwe, ichuma, ne-waasiai ngokuncishwa, ichithiwe. (…) Ama-w3s afanekisela okungaphezu kwengcebo esesandleni sawonkulunkulu baseGibhithe noFarao: kubuye kukhiphe amandla nenkazimulo yaphezulu. Futhi lapho sinokuqinisekiswa yizilimi ze-Negro-African. Eqinisweni, bobabili eqenjini leMande nasePulaar, i-wasu isho ukuzikhulula. I-pulaar isinika lapha futhi ithuba lokuthi siphawule ubumnandi obudlulele bokushintshana okukhona phakathi kweGibhithe ne-Afrika yonke. Yilolu limi olusivumela ukuthi siqonde ukuthi kungani izinkomo, umcebo, inkazimulo, zixhunyaniswa ngendlela engalingani. I-Wasorde, ePulaar, indawo evulekile, evame ukutholakala ngemuva kwedolobhana, futhi esebenza njengendawo yokubutha imihlambi.
"Intonga ye-W3s yilabo abasebenza ngokuvame ezandleni zawonkulunkulu namafihara. Ezinye izazi ze-Egyptologists zithathe i-w3s eyinkampani yokushayela ngamamera, okuyinto yocingo lokubamba usuku olubi. Futhi umbhali walesi sizathu sokugcina uyamangala ukuthi onkulunkulu baseGibhithe bangakhetha ukuthi iyinhlangano yesikhethi somsuku. Abankulunkulu baseGibhithe babengaziwa ngokuthanda kwabo ngezinsuku, le nto iyamangalisa "(A. Moussa Lam, The Paths of the Nile, iphe. 127-128).
(…) I-Wasaade, ngolimi olufanayo, inezincazelo ezimbili. Isenzo sichaza izilwane esimweni sokuphumula endaweni echazwe ngenhla. I-Wasaade nayo kuthiwa ngesilwane esondliwe kangcono kunomakhelwane waso ngakho-ke siyakhuluphala. ILewasorde yindawo lapho ukuqhathanisa phakathi kwezilwane nemihlambi kungenziwa kalula. Kungakho, ukuqoka umalusi ongcono kunabo bonke bonyaka, yonke imihlambi iqoqelwa ku-wasord noma okulingana nayo. Lokhu kuphakamisa umncintiswano okhetha kakhulu, i-basondiral (evela empandeni efanayo ne-wasu) okungeyona nje into yokuqhathanisa ukukhuluphala ngokweqile kwezilwane yijaji labachwepheshe elakhiwa ikakhulu ngabelusi bangaphambili. I-Wasu (ibizo) ukuzikhazimulisa ne-waastade (isenzo) ukuzikhazimulisa, ngakho-ke imiqondo emibili ebolekwe ebufundisini. (…) Ngakho-ke zonke lezi zinto, ngokusobala zikude komunye nomunye kodwa empeleni zixhumene ngokunengqondo, ukuthi abaseGibhithe bajiya ngentonga w3s. Manje sesiqonda kangcono ukuthi kungani kuvame kangaka, ezingeni lokuthwebula izithombe zaseGibhithe, ezandleni zonkulunkulu nofaro. Siyaqonda futhi ukuthi kungani i-W3st enopelo lwayo olubandakanya intonga yensimbi engu-w3s ingasho kalula nje ukuchuma, ukukhazimula, noma kokubili ngasikhathi sinye. Mhlawumbe lapha kuyindawo yokukhomba ukuthi ukufana kwenhlokodolobha enkulu ekhonjwe eFuuta-Tooro kubonakala sengathi kuthanda ukuchuma: I-Waasetaake, igama lomunye wemizana ekhonjiwe, ngokwezwi nezwi isho indawo lapho umuntu engenakho ukuba mpofu ”( A. Moussa Lam, Les Chemins du Nil, amakhasi 128-130).