Early history of Sudan

Aerial view of the Nubian pyramids at Meroe in 2001

This article details the early history of the Sudan region, from prehistoric times up until the coming of Islam shortly after the Prophet Muhammad's death in 632. Included are discussions of the regions of Kush, Meroe, and Christian Nubia.

Headline text

Archaeological excavation of [[archaeological site|sites]] onthe Nile above Aswan has confirmed human habitation in the river valley during the Paleolithic period that spanned more than 60,000 years of Sudanese history. A prehistoric burial discovered in northern Sudan reveals what is believed to be the world's earliest indication of warfare, dating to the 12th millennium BC [1]. By the eighth millennium B.C., people of a Neolithic culture had settled into a sedentary way of life there in fortified mud-brick villages, where they supplemented hunting and fishing on the Nile with grain gathering and cattle herding. Anthropological and archaelogical research indicate that during the predynastic period Nubia and Nagadan Upper Egypt were ethnically, and culturally nearly identical, and thus, simultaneously evolved systems of pharaonic kingship by 3300 BC. [2] But during the close of the Nagada III period, Nagada, in its bid to conquer and unify the whole nile valley, seems to have conquered their southern neighbors and thus, "egyptianized" them. [3]. The result appears to have been the depopulation of the entire Lower Nubian area, either by the genocidal efforts of the First Dynasty Egyptian kings, or by the migration (forced or voluntary) of the nubians to areas north and south.

Kush

Main article: Kush

Northern Sudan's earliest historical record comes from Egyptian sources, which described the land upstream from the First Cataract, called Kush, as "wretched." For more than 2,000 years after the Old Kingdom (ca. 2700-2180 B.C.), Egyptian political and economic activities determined the course of the central Nile region's history. Even during intermediate periods when Egyptian political power in Kush waned, Egypt exerted a profound cultural and religious influence on the Kushite people.

Over the centuries, trade developed. Egyptian caravans carried grain to Kush and returned to Aswan with ivory, incense, hides, and carnelian (a stone prized both as jewelry and for arrowheads) for shipment downriver. Egyptian traders particularly valued gold and slaves, who served as domestic servants, concubines, and soldiers in the pharaoh's army. Egyptian military expeditions penetrated Kush periodically during the Old Kingdom. Yet there was no attempt to establish a permanent presence in the area until the Middle Kingdom (ca. 2100-1720 B.C.), when Egypt constructed a network of forts along the Nile as far south as Samnah, in southern Egypt, to guard the flow of gold from mines in Wawat.

Around 1720 B.C., Asian nomads called Hyksos invaded Egypt, ended the Middle Kingdom, severed links with Kush, and destroyed the forts along the Nile River. To fill the vacuum left by the Egyptian withdrawal, a culturally distinct indigenous kingdom emerged at Karmah, near present-day Dunqulah. After Egyptian power revived during the New Kingdom (ca. 1570-1100 B.C.), the pharaoh Ahmose I incorporated Kush as an Egyptian province governed by a viceroy. Although Egypt's administrative control of Kush extended only down to the fourth cataract, Egyptian sources list tributary districts reaching to the Red Sea and upstream to the confluence of the Blue Nile and White Nile rivers. Egyptian authorities ensured the loyalty of local chiefs by drafting their children to serve as pages at the pharaoh's court. Egypt also expected tribute in gold and slaves from local chiefs.

Once Egypt had established political control over Kush, officials and priests joined military personnel, merchants, and artisans and settled in the region. The Egyptian language became widely used in everyday activities. The Kushite elite adopted Egyptian gods and built temples like that dedicated to the sun god Amon at Napata, near present-day Kuraymah. The temples remained centers of official religious worship until the coming of Christianity to the region in the sixth century. When Egyptian influence declined or succumbed to foreign domination, the Kushite elite regarded themselves as champions of genuine Egyptian cultural and religious values.

By the eleventh century B.C., the authority of the New Kingdom dynasties had diminished, allowing divided rule in Egypt, and ending Egyptian control of Kush. There is no information about the region's activities over the next 300 years. In the eighth century B.C., however, Kush reemerged as an independent kingdom ruled from Napata by an aggressive line of monarchs who gradually extended their influence into Egypt. About 750 B.C., a Kushite king called Kashta conquered Upper Egypt and became ruler of Thebes until approximately 740 B.C. His successor, Piankhy, subdued the delta, reunited Egypt under the Twenty-fifth Dynasty, and founded a line of kings who ruled Kush and Thebes for about a hundred years. The dynasty's intervention in the area of modern Syria caused a confrontation between Egypt and Assyria. When the Assyrians in retaliation invaded Egypt, Taharqa (688-663 B.C.), the last Kushite pharaoh, withdrew and returned the dynasty to Napata, where it continued to rule Kush and extended its dominions to the south and east.Kush was known as the mother of gold.

22:59, 13 February 2007 (UTC)==Meroe==

Main article: Meroë

Egypt's succeeding dynasty failed to reassert control over Kush. In 590 B.C., however, an Egyptian army sacked Napata, compelling the Kushite court to move to a more secure location at Meroe near the Sixth Cataract. For several centuries thereafter, the Meroitic kingdom developed independently of Egypt, which passed successively under Persian, Greek, and, finally, Roman domination. During the height of its power in the second and third centuries B.C., Meroe extended over a region from the third cataract in the north to Sawba, near present-day Khartoum, in the south.

The pharaonic tradition persisted among a line of rulers at Meroe, who raised stelae to record the achievements of their reigns and erected pyramids to contain their tombs. These objects and the ruins of palaces, temples, and baths at Meroe attest to a centralized political system that employed artisans' skills and commanded the labor of a large work force. A well-managed irrigation system allowed the area to support a higher population density than was possible during later periods. By the first century B.C., the use of hieroglyphs gave way to a Meroitic script that adapted the Egyptian writing system to an indigenous, Nubian-related language spoken later by the region's people. Meroe's succession system was not necessarily hereditary; the matriarchal royal family member deemed most worthy often became king. The queen mother's role in the selection process was crucial to a smooth succession. The crown appears to have passed from brother to brother (or sister) and only when no siblings remained from father to son.

Although Napata remained Meroe's religious center, northern Kush eventually fell into disorder as it came under pressure from the Blemmyes, predatory nomads from east of the Nile. However, the Nile continued to give the region access to the Mediterranean world. Additionally, Meroe maintained contact with Arab and Indian traders along the Red Sea coast and incorporated Hellenistic and Hindu cultural influences into its daily life. Inconclusive evidence suggests that metallurgical technology may have been transmitted westward across the savanna belt to West Africa from Meroe's iron smelteries.

Relations between Meroe and Egypt were not always peaceful. In 23 B.C., in response to Meroe's incursions into Upper Egypt, a Roman army moved south and razed Napata. The Roman commander quickly abandoned the area, however, as too poor to warrant colonization.

In the second century A.D., the Nobatae occupied the Nile's west bank in northern Kush. They are believed to have been one of several well-armed bands of horse- and camel-borne warriors who sold protection to the Meroitic population; eventually they intermarried and established themselves among the Meroitic people as a military aristocracy. Until nearly the fifth century, Rome subsidized the Nobatae and used Meroe as a buffer between Egypt and the Blemmyes. Meanwhile, the old Meroitic kingdom contracted because of the expansion of the powerful Ethiopian Kingdom of Aksum to the east. By A.D. 350, King Ezana of Axum had captured and destroyed Meroe city, ending the kingdom's independent existence, and conquering its territory into modern-day southern Egypt.Meroe was considered a wheel because all trade routes led to meroe.

Christian Nubia

Christian Nubia in the three states period. Makuria would later absorb Nobatia. Note that the border between Alodia and Makuria is unclear, but it was somewhere between the 5th and 6th Cataracts

By the sixth century, three states had emerged as the political and cultural heirs of the Meroitic kingdom. Nobatia in the north, had its capital at Faras, in what is now Egypt; the central kingdom, Muqurra, was centered at Dunqulah, the old city on the Nile about 150 kilometers south of modern Dunqulah; and Alwa, in the heartland of old Meroe in the south, had its capital at Sawba. In all three kingdoms, warrior aristocracies ruled Meroitic populations from royal courts where functionaries bore Greek titles in emulation of the Byzantine court.

The earliest references to Nubia's successor kingdoms are contained in accounts by Greek and Coptic authors of the conversion of Nubian kings to Christianity in the sixth century. According to tradition, a missionary sent by Byzantine empress Theodora arrived in Nobatia and started preaching the gospel about 540. It is possible that the conversion process began earlier, however, under the aegis of Coptic missionaries from Egypt. The Nubian kings accepted the Monophysite Christianity practiced in Egypt and acknowledged the spiritual authority of the Coptic patriarch of Alexandria over the Nubian church. A hierarchy of bishops named by the Coptic patriarch and consecrated in Egypt directed the church's activities and wielded considerable secular power. The church sanctioned a sacerdotal kingship, confirming the royal line's legitimacy. In turn the monarch protected the church's interests. The queen mother's role in the succession process paralleled that of Meroe's matriarchal tradition. Because women transmitted the right to succession, a renowned warrior not of royal birth might be nominated to become king through marriage to a woman in line of succession.

The emergence of Christianity reopened channels to Mediterranean civilization and renewed Nubia's cultural and ideological ties to Egypt. The church encouraged literacy in Nubia through its Egyptian-trained clergy and in its monastic and cathedral schools. The use of Greek in liturgy eventually gave way to the Nubian language, which was written using an indigenous alphabet that combined elements of the old Meroitic and Coptic scripts. Coptic, however, often appeared in ecclesiastical and secular circles. Additionally, early inscriptions have indicated a continuing knowledge of colloquial Greek in Nubia as late as the twelfth century. After the seventh century, Arabic gained importance in the Nubian kingdoms, especially as a medium for commerce.

The Christian Nubian kingdoms, which survived for many centuries, achieved their peak of prosperity and military power in the ninth and tenth centuries. However, Muslim Arab invaders, who in 640 had conquered Egypt, posed a threat to the Christian Nubian kingdoms. Nobatia and Muqurra merged into the kingdom of Dunqulah sometime before 700. Although the Arabs soon abandoned attempts to reduce Nubia by force, Muslim domination of Egypt often made it difficult to communicate with the Coptic patriarch or to obtain Egyptian-trained clergy. As a result, the Nubian church became isolated from the rest of the Christian world.

See also

• History of Sudan