Nubia, Ethiopia, and the Crusading World, 1095-1402 by Adam Simmons is one of the more interesting new books on medieval Nubia. Focusing on Latin Christian engagement and knowledge of medieval Nubia (Ethiopia of Antiquity) during the Crusades, Simmons argues rather persuasively that it was first Dotawo (Nubia) instead of Ethiopia that occupied Latin Europe's interest. Indeed, it is probable that medieval Nubia was the first African Prester John and Nubian interactions with Latin Europe, imagined or real, appear to have been the basis of Muslim Egypt's fears of a Christian military alliance.
Moreover, Simmons draws on a vast corpus of texts, including those of Latin Europe, the Islamic world, and Eastern Christianity, to support his contention of growing Latin European knowledge and interest in Nubia. It was only later, after the Solomonic dynasty appropriated the name Ethiopia and news of Amda Seyon's exploits reached Europe, that the Abyssinian Solomonic state began to attract significant European interest. In fact, according to Simmons, Solomonic Ethiopia even appropriated the Candaces of ancient Nubia into the story of their Biblical origins. Apocalyptic traditions from Eastern Christianity predicting the meeting of a Nubian (Ethiopian) king and a Roman king also fueled interest in Nubia that was later transferred to Solomonic Ethiopia.
The main problem with the text is the paucity of Nubian and Ethiopian sources to tell their side of the story. Without a comparable rich corpus of texts in Old Nubian (or, perhaps, Syriac, Coptic and Greek) and Ge'ez, this study remains quite speculative on how Nubians, and later Solomonic Ethiopia, shaped the discourse on Christian Africa in Europe or the course of the Crusades. Suggestive encounters like Nubian pilgrimage to Santiago de Compostela or interactions between the Europeans and Nubians in the Holy Land hint at possible deeper connections, but we are lacking so much information from the African side. Moreover, if we accept the quite plausible analysis of the author on a Nubian diplomatic mission to the papal court in the early 1300s, perhaps in the context of conflict for the throne of Dotawo among pro-Mamluk and anti-Mamluk contenders, we still have the interesting question of how Nubian envoys reached the Latin West. Were people in Medieval Nubia also traveling to the Mediterranean via ancient Saharan routes to the Northwest? Could Nubians have, via their interactions with western Sudanic states and the Maghreb, have endeavored to establish links to the Latin West?
Organa and Nubia in the Dulcert Map
Furthermore, what was the response of powerful states like Kanem to these developments? Kanem in the late 1200s and for much of the 1300s faced a number of internal problems and succession crises, but could Kanem's alleged expansion to the far east, as far as the Nile, have occurred during the turbulent era of Mamluk-Dotawo relations in the late 1200s and early 1300s? Or was Ahmad b. Furtu exaggerating the past might and influence of the Sayfawa dynasty when he claimed their power was felt as far away as Nubia? One must recall al-Idrisi's mention of Nubian and Kanem spheres of influence in at least part of the vast region between the two kingdoms. Were there any tensions between them that may have also shaped the growing Latin European knowledge of Nubia and interest in alliances?
Fra Mauro's 15th century world map included parts of Kanem and neighboring societies.
Was there any impact of the Eastern Christian apocalyptic prophecies and Islamic hadiths on Ethiopia's threat to Islam that would have shaped the Sayfawa dynasty's presentation of itself as a defender of Islam? Were people from Kanem who had traveled to Egypt or Hafsid Tunis cognizant of burgeoning Frankish interest in Nubia and Abyssinia? The improvement of European cartography in the 1300s and 1400s suggests that European cartographers had informants from Kanem or who had at least traveled there. The possible appearance of Kanem, or "Zaghawa" as Azagouc in a medieval romance might indicate this growing awareness of Kanem to Europeans. One must also remember the lodge for pilgrims and students in Cairo, funded by the kings of Kanem and established in the 1200s. Perhaps Kanem travelers and students were able to learn of Nubian-Latin Christian relations and Egyptian fears of the a Nubian-Franksh alliance. Despite our inability to answer any of these questions, Kanem's relations with Nubia is a fascinating one that would possibly connect events in the Chad basin with Dotawo for a more Sudanic-centered perspective on Nubian history. It could also lead to new questions about the Kanem-Tunis connections during the Crusading era and possible interactions with Latin Europe that overlapped with Nubian-Latin Christian relations.
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