http://www.medievalnubia.info/dev/api.php?action=feedcontributions&user=Adam+Simmons&feedformat=atomMedNub - User contributions [en]2024-03-28T20:47:53ZUser contributionsMediaWiki 1.39.6http://www.medievalnubia.info/dev/index.php?title=Hayton_of_Corycus&diff=4753Hayton of Corycus2018-03-27T14:56:22Z<p>Adam Simmons: </p>
<hr />
<div>Hayton of Corycus<br />
<br />
''(1307)''<br />
<br />
''Armenian noble.''<br />
<br />
''La Flor des Estoires de la Terre d’Orient.''<br />
<br />
''Old French.''<br />
<br />
<br />
Livre IV Ch. 10<br />
<br />
Devers midi confine avec le regne de Nubie, qui sont crestiens, e sont tout noirs por la chalor del solail; e entre l’une terre a l’autre est chemin du XII jourées, tout desert e sablon.<br />
<br />
To the south [of Egypt] is the Kingdom of Nubia, who are Christian, and are black by the burning of the sun. Between [Egypt and Nubia] is a journey of twelve days, all desert and sand<br />
<br />
Ch. 16<br />
<br />
Encores, quant les Sarrazins ont pais e treves ou les Nubiens, e les Beduins du desert d’Egypte, si que ne leur movent brigue ne guerre… Car par ces devant dites prosperitez, le poeir des enemis croistroit tant que ne seroit pas legiere chose de eaus destruire.<br />
<br />
When the Saracens are at peace with the Nubians and the Bedouins of the Egyptian desert so that they make no quarrel or war… With the aforesaid conditions, the enemie’s power could rise so much that it would be impossible to defeat them.<br />
<br />
Ch. 18<br />
<br />
Encores quant les Nubiens o les Beduins meüssent fuerre au soudan, il seroit par celle guerre ainsi destorbés qu’il ne porroit partir d’Egipte por aller en Surie.<br />
<br />
Moreover, if the Nubians or Bedouins were to wage war against the Sultan he might be so troubled by it that he could not leave Egypt and go to Syria.<br />
<br />
Ch. 23<br />
<br />
Encores, que la Vostre Sainte Paternitei vulle escrie au roi des Nubiens, qui sont Crestiens, e furent convertiz à la foi de Crist par monseignor saint Thomas l’apostle en la terre d’Ethiope, mandant que deusent movoir guerre au Soudan e à sa gent. E je croi fermement que les devant dis Nubiens, por l’oneur Nostre Seignor Jhesu Crist, e por reverence de la Vostre Saintetei, moveroient guerre au Soudan e sa gent, e lur feroient ennui e damage, à lur poer; e ce seroit grant destorbement au Soudan e à sa gent.<br />
<br />
<br />
'''Selected editions'''<br />
<br />
Receuil des Historians des Croisades. Documents Arméniens. Tome II (Paris: 1906).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Oliver_von_Paderborn&diff=4752Oliver von Paderborn2018-03-27T14:51:16Z<p>Adam Simmons: </p>
<hr />
<div>Oliver von Paderborn<br />
<br />
''(1217-9)''<br />
<br />
''German author and bishop.''<br />
<br />
''Historia Damiatini.''<br />
<br />
''Latin.''<br />
<br />
<br />
[35.] Ante captionem Damiate liber nobis apparuit Arabice scriptus, cuius autor se Judeum vel Christianum vel Sarracenum fuisse negat in illo. Quisquis autem ille fuerit, predixit mala, que Saladinus populo Christiano crudeliter intulit in destructione Tiberiadis, in victoria, quam de Christianis habuit, quando regem Jerusalem et principes eius captivos duxit, civitatem sanctam possedit, Ascalonem destruxit et quomodo conabatur Tyrum comprehendere, sed non profecit, et alia multa, que peccata temporis illius meruerunt. Predixit etiam destructionem hortorum palmeti Damiate civitatis, quam factam vidimus, quando librum hunc per interpretem inspeximus. Addit etiam, Damiatam a Christianis fore capiendam; Saladini nomen non ponit, sed per nigros oculos et crocea vexilla ipsum designat. Insuper predixit, quendam regem Christianorum Nubianorum Mecham civitatem debere destruere et ossa Machometi pseudoprophete dispersa proicere et quedam alia, que nondum evenerunt, sed si completa fuerint, ad exaltationem Christianitatis et depressionem Agarenorum evenient.<br />
<br />
Before the capture of Damietta there came to our attention a book written in Arabic, in which the author says that he was neither Jew nor Christian nor Saracen. But whoever he was, he predicted the evils which Saladin cruelly brought upon the Christian people in the destruction of Tiberias, and in the victory in which he had over the Christians when he took captive the King of Jerusalem and its princes, occupied the Holy City, and destroyed Ascalon; it also predicted how he tried to seize Tyre but did not succeed, and many other things which the sins of that time deserved. He also foretold the destruction of the gardens of the palm grove of the city of Damietta, which we saw had been accomplished when we examined this book through an interpreter. He also added that Damietta would be captured by the Christians; he does not use the name of Saladin, but points him out by means of his black eyes and saffron banners. Besides, he predicted that a certain king of the Christian Nubianorum was to destroy the city of Mecca and cast out the scattered bones of Mohammed, the false prophet, and certin other things which have not yet come to pass. If they are brought about, however, they will lead to the exaltation of Christianity and the suppression of the Agarenes.<br />
<br />
<br />
[62.] Ultra Leemanniam Ethiopia regiones habet latissimas, populum Christianum innumerabilem partim sub regibus Christianis, partim sub dominio Sarracenorum constitutum. Hic sunt Nubiani, qui in sacramento altaris et aliis divinis officiis Jacobinsis sociantur eo excepto, quod Nubiani soli parvulis suis karacterem crucis ignito ferro trifariam in fronte altrinsecus iuxta oculos imprimunt, nichilominus baptizant. Hii et illi litteram habent Caldeam, in fermentato conficiunt, uno digito signaculum crucis faciunt; duas naturas unitas dicunt in una natura Christi, forsitan nomen nature equivocantes, ut secundo loco naturam pro persona accipiant. <br />
<br />
Beyond Leemannia, Ethiopia holds very broad lands, and has an innumerable Christian population partly under Christian kings and partly under the rule of the Saracens. Here are the Nubians who are joined in the Sacrament of t the Altar, and in other Jacobite divine offices, with this exception: The Nubians are the only ones who imprint upon their little ones with heated iron a threefold character of the Cross on the forehead near the eyes on both sides. Nevertheless they do baptise. The former and the latter have the Chaldean writing; they use leavened bread for the Holy Eucharist; they make the sign of the Cross with one finger; they say that two natures are united in the one nature of Christ, perhaps using equivocally the name of nature, so that in the second place they take “nature” for “person”. <br />
<br />
<br />
'''Selected edition'''<br />
<br />
H. Hoogeweg (ed.), Die Schriften des Kölner Domscholasters, späteren Bischofs von Paderborn und Kardinal Bischofs von S. Sabina Oliverus (Tübingen, 1894).<br />
<br />
Oliver of Paderborn, ‘The Capture of Damietta’, trans. J. J. Gavigan., in Christian Society and the Crusades, 1198-1229, ed. E. Peters (Philadelphia, 1971).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Oliver_von_Paderborn&diff=4751Oliver von Paderborn2018-03-27T14:50:47Z<p>Adam Simmons: </p>
<hr />
<div>Oliver von Paderborn<br />
<br />
''(1217-9)''<br />
<br />
''German author and bishop.''<br />
<br />
''Historia Damiatini.''<br />
<br />
''Latin.''<br />
<br />
<br />
[35.] Ante captionem Damiate liber nobis apparuit Arabice scriptus, cuius autor se Judeum vel Christianum vel Sarracenum fuisse negat in illo. Quisquis autem ille fuerit, predixit mala, que Saladinus populo Christiano crudeliter intulit in destructione Tiberiadis, in victoria, quam de Christianis habuit, quando regem Jerusalem et principes eius captivos duxit, civitatem sanctam possedit, Ascalonem destruxit et quomodo conabatur Tyrum comprehendere, sed non profecit, et alia multa, que peccata temporis illius meruerunt. Predixit etiam destructionem hortorum palmeti Damiate civitatis, quam factam vidimus, quando librum hunc per interpretem inspeximus. Addit etiam, Damiatam a Christianis fore capiendam; Saladini nomen non ponit, sed per nigros oculos et crocea vexilla ipsum designat. Insuper predixit, quendam regem Christianorum Nubianorum Mecham civitatem debere destruere et ossa Machometi pseudoprophete dispersa proicere et quedam alia, que nondum evenerunt, sed si completa fuerint, ad exaltationem Christianitatis et depressionem Agarenorum evenient.<br />
<br />
Before the capture of Damietta there came to our attention a book written in Arabic, in which the author says that he was neither Jew nor Christian nor Saracen. But whoever he was, he predicted the evils which Saladin cruelly brought upon the Christian people in the destruction of Tiberias, and in the victory in which he had over the Christians when he took captive the King of Jerusalem and its princes, occupied the Holy City, and destroyed Ascalon; it also predicted how he tried to seize Tyre but did not succeed, and many other things which the sins of that time deserved. He also foretold the destruction of the gardens of the palm grove of the city of Damietta, which we saw had been accomplished when we examined this book through an interpreter. He also added that Damietta would be captured by the Christians; he does not use the name of Saladin, but points him out by means of his black eyes and saffron banners. Besides, he predicted that a certain king of the Christian Nubianorum was to destroy the city of Mecca and cast out the scattered bones of Mohammed, the false prophet, and certin other things which have not yet come to pass. If they are brought about, however, they will lead to the exaltation of Christianity and the suppression of the Agarenes<br />
<br />
<br />
[62.] Ultra Leemanniam Ethiopia regiones habet latissimas, populum Christianum innumerabilem partim sub regibus Christianis, partim sub dominio Sarracenorum constitutum. Hic sunt Nubiani, qui in sacramento altaris et aliis divinis officiis Jacobinsis sociantur eo excepto, quod Nubiani soli parvulis suis karacterem crucis ignito ferro trifariam in fronte altrinsecus iuxta oculos imprimunt, nichilominus baptizant. Hii et illi litteram habent Caldeam, in fermentato conficiunt, uno digito signaculum crucis faciunt; duas naturas unitas dicunt in una natura Christi, forsitan nomen nature equivocantes, ut secundo loco naturam pro persona accipiant. <br />
<br />
Beyond Leemannia, Ethiopia holds very broad lands, and has an innumerable Christian population partly under Christian kings and partly under the rule of the Saracens. Here are the Nubians who are joined in the Sacrament of t the Altar, and in other Jacobite divine offices, with this exception: The Nubians are the only ones who imprint upon their little ones with heated iron a threefold character of the Cross on the forehead near the eyes on both sides. Nevertheless they do baptise. The former and the latter have the Chaldean writing; they use leavened bread for the Holy Eucharist; they make the sign of the Cross with one finger; they say that two natures are united in the one nature of Christ, perhaps using equivocally the name of nature, so that in the second place they take “nature” for “person”. <br />
<br />
<br />
'''Selected edition'''<br />
<br />
H. Hoogeweg (ed.), Die Schriften des Kölner Domscholasters, späteren Bischofs von Paderborn und Kardinal Bischofs von S. Sabina Oliverus (Tübingen, 1894).<br />
<br />
Oliver of Paderborn, ‘The Capture of Damietta’, trans. J. J. Gavigan., in Christian Society and the Crusades, 1198-1229, ed. E. Peters (Philadelphia, 1971)<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Philippe_de_M%C3%A9zi%C3%A8res&diff=4750Philippe de Mézières2018-03-27T14:46:45Z<p>Adam Simmons: </p>
<hr />
<div>Philippe de Mézières<br />
<br />
''Life of St. Peter Thomas (c. 1365-85)''<br />
<br />
''Le songe du vieil pelerine (1393)''<br />
<br />
''A French soldier, diplomat and hagiographer.''<br />
<br />
''Latin and French.''<br />
<br />
<br />
Life of St. Peter Thomas<br />
<br />
( During pestilence in 1361/2 in Famagusta) Adveniente vero die processionis, et ecce nationes Christianorum quaelibet in turmis suis et ordine in lingua paterna cum hymnis, canticis, et lamentationibus versus ecclesiam tendebant. Sed aliquis interrogare posset, quae erant istae nationes Christianorum? Certe ibi erant Graeci, Armeni, Nothorini, Iacobini, Geogiani, Nubiani, Indiani, Aethiopiani, et alii multi Christiani, quorum quilibet ritum diversum et linguam diversum habebatt, necnon et Latini et Iudaei. Legatus vero omnes istas generationes misericordiam Dei invocantes, omnibus ieiunantibus in pane et aqua, et nudis pedibus ambulantes, luminaribus infinitis accensis, in ecclesiam Dei humiliter recollegit, et cum omni multitudine per civitatem Famagustam gradatim processionem devotissimam incepit, et breviter ad tantam devotionem populam provocavit, quod nutu Dei multa infideles Saraceni, Turci, et Iudaei illic existentes in lacrimas prorumpebant, et nudis pedibus ad processionem Christianorum devotissime ambulabant. Tandem processione finita, et omni populo in maxima contritione et devotione existente, legatus sermonem suum incepit, et tantum fructum in sermone suo fecit, quod non solum Latinos ecclesiae Romanae fideles ipsum intelligentes, sed etiam alias nationes sermonem non intelligentes, et etiam a Deo infideles ad lacrimas provocabat.<br />
<br />
<br />
When the day of the procession arrived, all the nations of Christians went to the church in their sections and orders singing hymns, canticles and lamentations in their native language. But one might ask, what were these nations of Christians? Certainly there were Greeks, Armenians, Nothorians, Jacobinians, Georgians, Nubians, Indians, Ethiopians, and many other Christians, each of whom had a different rite and a different language; and there were also Latins and Jews. The legate humbly received all these nations, who called upon the mercy of God, all fasting on bread and water, and walking barefoot with numerous torches aflame, into the church of God. He led the devoted procession slowly with all the multitude through the city of Famagusta, and soon he roused the people to such devotion that with the approval of God many of the faithless who were there, Saracens, Turks and Jews, burst into tears, and in devotion joined the procession of the Christians barefoot. Finally, when the procession was finished and all the people were in a state of great contrition and devotion, the legate began his sermon, and produced such fruit in his sermon that he brought to tears not only the faithful Latins of the Church of Rome who understood him, but also other nations who did not understand the sermon and were also not faithful to God. <br />
<br />
<br />
<br />
<br />
Le songe du vieil pelerine <br />
<br />
Quant les dames orent bien ledit royaume et que elles virent et cogneurent que leur monnoye ne seroit pas bien agreable au roy et a sa gent, pour ce qu’il avoit longtemps que nul vray arque miste n’estoit venu ou royaume de par le riche Monnoyeur, qui porte en sa forge un aigle a duex testes, et de par le Grant Prevost du Grant Maistre de la Monnoye, lequel Prevost a la teste cornue, et porte les deux clefz en sa main de la souveraine forge; et pour ce le noir roy de Nubie, seigneur d’Ynde la Mineur et d’Ethyope, et tous ses subgiez avoient, grant temps avoit passe, oublie la belle forge du besant; et si ne recognurent pas bien les belles dames, pensant que ce fussent fees ou visions controuvees. Lors la Riche Precieuse, estant en la court du roy, dist a ses compaignes: ‘Je recognoys assez et me souvient bien comment jadis en ce palays cy et par tout le royaume je faisoie mes œuvres tomber, et chacun me besoit. Ce fu ou temps que cestui roy jadis, par ma puissance et par vostre sainte arquemie, ousta du fleuve du Nyl son cours d’aler parmy Egypte. Et feit par force au dit du Nyl prendre son cours parmy les desers et par autres pais, dont il advint que le Soltan de Bailonne et tous les Egypciens, mourans de soif, pour recouvrer ledit fleuve, devindrent tributayres au dessusdit roy de Nubie. Et pour celle remembrance encores aujourduy les Nubiens, toutes le fois qu’il leur plaist, passent parmy le Cayre en Babilonne portans en leurs mains une belle croix de fer bien taillee, trespassans parmy tous les Sarrazins et jusques en Jerusalem, sans payer nul truage’. Et ce que dit est de la croiz, le Vieil Pele[r]in l’a plusieurs foys veu. <br />
<br />
...<br />
<br />
La Riche Precieuse es sa belle compaignie se partirent de Nubie et entrerent en Ynde la Majeur. Trespasserent par mer et par quatre mil ysles, grandes et en partie bien habitees, esquelles sont gymgybre, canelle, poyvre, noix muscades, et le fin ambre, et en plusieurs autres lieux les perres precieuses. Et en certaines ysles fait si tresgrant chault que les hommes sont vestuz de rayz de saye, et a chacun neue est atachee une pierre precieuse. Au tres ysles y a ou il y a tant d’or que l’apparoiz des gens d’estat soit toutes couvertes de grandes lames de fin or. Et sans alleguer aucune escipture vraye ou apparant, ou temps quo le Vieil Pelerin servoit un grant roy d’orient, il vint ung Genevoys marchant qui en Ynde la Majeur avoit demoure cinquante ans. <br />
<br />
...<br />
<br />
Le royne et les troys dame passerent oultre et tant errent devers le soleil de mydi que elles se trouverent en Ethyope, que saint Mathieu l’apostre et evangliste convertit a la foy. Les hommes et les femmes de ceste region sont noirs relusians pour la force du soleil, maigres de corps er de foible complexion. Et ont grant deffaulte d’eaue doulce, et grant habondance de fin or et de pierres precieuses. En ladicte region de Ethyope a une riviere descendant en la mer de Mede, dont la gravelle de ladicte riviere est reluisant comme or, et en grant partie de fin or. En ladicte contree d’Ethyope, la Riche Precieuse et ses compaignes furent bien receues commes elles avoyent este en Ynde la Majeur. Et faicte l’enqueste par les chambrieres des dames, trouverent en la monnoye de Ethyope le signe de Thau, aussi comme sans cheville et sans superscripcion. Et que pis est, les touverent plourans et languissans, car grant partie de Ethyope estoit en servage des roys d’Affrique la Grant, adorans Mahommet. Grant pitie ot la royne et toutes ses compaignes des Ethyopiens, qui sembloient bien gens debonnayres. Mais pour les causes sustouchees en celle region ne porent lievrer leurs forges. <br />
<br />
...<br />
<br />
Ilz estoient lors seigneurs et possedoyent a la foy catholique et obendience de l’empire de Rome et du pape de Romme, vicaire general de Jhesucrist, les regions et royaumes et toutes les parties d’Europe et d’occident, d’Aufffrique et d’Ethiope, d’Egipte et de Nubie, d’Ynde et de Perse (list includes 10 more nations)…. Si n’estoit pars merveille se par la loy, pour avoir la cognoissance d’aucunes particulieres causes, estoient octroyez deux ans oi iii, les grandes et longues distances des royaumes et regions soustouchees considerees. <br />
<br />
<br />
<br />
'''Selected Editions'''<br />
<br />
P. de Mézières, The Life of Saint Peter Thomas, ed. J. Smet (Rome, 1954).<br />
<br />
P. de Mézières, Le songe du vieil pelerine, ed. G. W. Coopland, 2 vols. (Cambridge, 1969).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Philippe_de_M%C3%A9zi%C3%A8res&diff=4749Philippe de Mézières2018-03-27T14:46:03Z<p>Adam Simmons: </p>
<hr />
<div>Philippe de Mézières<br />
<br />
''Life of St. Peter Thomas (c. 1365-85)''<br />
<br />
''Le songe du vieil pelerine (1393)''<br />
<br />
''A French soldier, diplomat and hagiographer.''<br />
<br />
''Latin and French.''<br />
<br />
<br />
Life of St. Peter Thomas<br />
<br />
( During pestilence in 1361/2 in Famagusta) Adveniente vero die processionis, et ecce nationes Christianorum quaelibet in turmis suis et ordine in lingua paterna cum hymnis, canticis, et lamentationibus versus ecclesiam tendebant. Sed aliquis interrogare posset, quae erant istae nationes Christianorum? Certe ibi erant Graeci, Armeni, Nothorini, Iacobini, Geogiani, Nubiani, Indiani, Aethiopiani, et alii multi Christiani, quorum quilibet ritum diversum et linguam diversum habebatt, necnon et Latini et Iudaei. Legatus vero omnes istas generationes misericordiam Dei invocantes, omnibus ieiunantibus in pane et aqua, et nudis pedibus ambulantes, luminaribus infinitis accensis, in ecclesiam Dei humiliter recollegit, et cum omni multitudine per civitatem Famagustam gradatim processionem devotissimam incepit, et breviter ad tantam devotionem populam provocavit, quod nutu Dei multa infideles Saraceni, Turci, et Iudaei illic existentes in lacrimas prorumpebant, et nudis pedibus ad processionem Christianorum devotissime ambulabant. Tandem processione finita, et omni populo in maxima contritione et devotione existente, legatus sermonem suum incepit, et tantum fructum in sermone suo fecit, quod non solum Latinos ecclesiae Romanae fideles ipsum intelligentes, sed etiam alias nationes sermonem non intelligentes, et etiam a Deo infideles ad lacrimas provocabat.<br />
<br />
<br />
When the day of the procession arrived, all the nations of Christians went to the church in their sections and orders singing hymns, canticles and lamentations in their native language. But one might ask, what were these nations of Christians? Certainly there were Greeks, Armenians, Nothorians, Jacobinians, Georgians, Nubians, Indians, Ethiopians, and many other Christians, each of whom had a different rite and a different language; and there were also Latins and Jews. The legate humbly received all these nations, who called upon the mercy of God, all fasting in bread and water, and walking barefoot with numerous torches aflame, into the church of God. He led the devoted procession slowly with all the multitude through the city of Famagusta, and soon he roused the people to such devotion that with the approval of God many of the faithless who were there, Saracens, Turks and Jews, burst into tears, and in devotion joined the procession of the Christians barefoot. Finally, when the procession was finished and all the people were in a state of great contrition and devotion, the legate began his sermon, and produced such fruit in his sermon that he brought to tears not only the faithful Latins of the Church of Rome who understood him, but also other nations who did not understand the sermon and were also not faithful to God. <br />
<br />
<br />
<br />
<br />
Le songe du vieil pelerine <br />
<br />
Quant les dames orent bien ledit royaume et que elles virent et cogneurent que leur monnoye ne seroit pas bien agreable au roy et a sa gent, pour ce qu’il avoit longtemps que nul vray arque miste n’estoit venu ou royaume de par le riche Monnoyeur, qui porte en sa forge un aigle a duex testes, et de par le Grant Prevost du Grant Maistre de la Monnoye, lequel Prevost a la teste cornue, et porte les deux clefz en sa main de la souveraine forge; et pour ce le noir roy de Nubie, seigneur d’Ynde la Mineur et d’Ethyope, et tous ses subgiez avoient, grant temps avoit passe, oublie la belle forge du besant; et si ne recognurent pas bien les belles dames, pensant que ce fussent fees ou visions controuvees. Lors la Riche Precieuse, estant en la court du roy, dist a ses compaignes: ‘Je recognoys assez et me souvient bien comment jadis en ce palays cy et par tout le royaume je faisoie mes œuvres tomber, et chacun me besoit. Ce fu ou temps que cestui roy jadis, par ma puissance et par vostre sainte arquemie, ousta du fleuve du Nyl son cours d’aler parmy Egypte. Et feit par force au dit du Nyl prendre son cours parmy les desers et par autres pais, dont il advint que le Soltan de Bailonne et tous les Egypciens, mourans de soif, pour recouvrer ledit fleuve, devindrent tributayres au dessusdit roy de Nubie. Et pour celle remembrance encores aujourduy les Nubiens, toutes le fois qu’il leur plaist, passent parmy le Cayre en Babilonne portans en leurs mains une belle croix de fer bien taillee, trespassans parmy tous les Sarrazins et jusques en Jerusalem, sans payer nul truage’. Et ce que dit est de la croiz, le Vieil Pele[r]in l’a plusieurs foys veu. <br />
<br />
...<br />
<br />
La Riche Precieuse es sa belle compaignie se partirent de Nubie et entrerent en Ynde la Majeur. Trespasserent par mer et par quatre mil ysles, grandes et en partie bien habitees, esquelles sont gymgybre, canelle, poyvre, noix muscades, et le fin ambre, et en plusieurs autres lieux les perres precieuses. Et en certaines ysles fait si tresgrant chault que les hommes sont vestuz de rayz de saye, et a chacun neue est atachee une pierre precieuse. Au tres ysles y a ou il y a tant d’or que l’apparoiz des gens d’estat soit toutes couvertes de grandes lames de fin or. Et sans alleguer aucune escipture vraye ou apparant, ou temps quo le Vieil Pelerin servoit un grant roy d’orient, il vint ung Genevoys marchant qui en Ynde la Majeur avoit demoure cinquante ans. <br />
<br />
...<br />
<br />
Le royne et les troys dame passerent oultre et tant errent devers le soleil de mydi que elles se trouverent en Ethyope, que saint Mathieu l’apostre et evangliste convertit a la foy. Les hommes et les femmes de ceste region sont noirs relusians pour la force du soleil, maigres de corps er de foible complexion. Et ont grant deffaulte d’eaue doulce, et grant habondance de fin or et de pierres precieuses. En ladicte region de Ethyope a une riviere descendant en la mer de Mede, dont la gravelle de ladicte riviere est reluisant comme or, et en grant partie de fin or. En ladicte contree d’Ethyope, la Riche Precieuse et ses compaignes furent bien receues commes elles avoyent este en Ynde la Majeur. Et faicte l’enqueste par les chambrieres des dames, trouverent en la monnoye de Ethyope le signe de Thau, aussi comme sans cheville et sans superscripcion. Et que pis est, les touverent plourans et languissans, car grant partie de Ethyope estoit en servage des roys d’Affrique la Grant, adorans Mahommet. Grant pitie ot la royne et toutes ses compaignes des Ethyopiens, qui sembloient bien gens debonnayres. Mais pour les causes sustouchees en celle region ne porent lievrer leurs forges. <br />
<br />
...<br />
<br />
Ilz estoient lors seigneurs et possedoyent a la foy catholique et obendience de l’empire de Rome et du pape de Romme, vicaire general de Jhesucrist, les regions et royaumes et toutes les parties d’Europe et d’occident, d’Aufffrique et d’Ethiope, d’Egipte et de Nubie, d’Ynde et de Perse (list includes 10 more nations)…. Si n’estoit pars merveille se par la loy, pour avoir la cognoissance d’aucunes particulieres causes, estoient octroyez deux ans oi iii, les grandes et longues distances des royaumes et regions soustouchees considerees. <br />
<br />
<br />
<br />
'''Selected Editions'''<br />
<br />
P. de Mézières, The Life of Saint Peter Thomas, ed. J. Smet (Rome, 1954).<br />
<br />
P. de Mézières, Le songe du vieil pelerine, ed. G. W. Coopland, 2 vols. (Cambridge, 1969).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Burchard_of_Mount_Sion&diff=4748Burchard of Mount Sion2018-03-27T14:42:14Z<p>Adam Simmons: </p>
<hr />
<div>Burchard of Mount Sion<br />
<br />
''(c. late 13th century)''<br />
<br />
''Descriptio Terra Sanctae'' <br />
<br />
''A German Dominican monk who visited Jerusalem between 1274-84.'' <br />
<br />
''Latin.''<br />
<br />
<br />
Certe in hac civitate tot sunt dominice passionis actis et sanctis loca insignia; quod nullo modo sufficit dies ad singula utiliter perlustranda. Sunt preterea quedam, que in locis illis devotionem augeant ampliorem. Quis enim enarrare sufficiat, quot monachi; quot moniales de Georgia, Armenia maiore et minore, Chaldea, Syria, Media, Persia, India, Ethiopia; Nubia, Nabatenia, Maronite, lacobite, Nestoriani, Greci, Syri et aliarum nationum, nunc turmatim centeni, ducenteni, pius et minus, discurrentes per loca singula in spiritu vehementi osculantur, venerantur loca, in quibus dulceni Ihesum sedisse, stetisse vel fecisse quippiam operis audierunt? Nunc tundentes pectus, nunc fletus, nunc gemitus, nunc suspiria emittentes gestu corporis et devotionis, quam foris ostendunt et absque dubio intus habent, in lacrimas provocant plerosque eciam Sarracenos.<br />
<br />
Item sunt ibi Armenii, Georgiani, Nestoriani, Nubiani, Iacobini, Chaldei, Medi, Ferse, Ethiopes, Egyptii et multe gentes alie, que sunt Christiani. Quorum est infinita multitudo. Que singule habent patriarchas suos et eis obediunt. Eorum vero prelati dicunt, se romane ecclesie libentissime obedire... <br />
<br />
Notandum autem in rei veritate, licet quidam contrarium senciant, qui ea volunt asserere, que non viderunt, quod oriens totus ultra mare usque in Yndiani et Ethiopiam nomen Christi confitetur et predicat, preter solos Sarracenos et quosdam Turcomanos, qui in Cappadocia sedem habent, ita quod pro serto assero, sicut per memet ipsum vidi et ab aliis, quibus notum erat, audivi, quod semper in omni luco et regno preterquam in Egypto et Arabia, ubi plurimum habitant Sarraceni et alii Machometum sequentes pro uno Sarraceno triginta vel amplius invenies Christianos. Verum tamen, quod Christiani omnes transmarini natione sunt orientales, qui licet sint Christiani, quia tamen usum armorum non habent multum, eum impugnantur a Sarracenis, Tartaris vel aliis quibuseunque, subieiuntur eis et tributis pacem et quietem emunt, et Sarraceni sive alii, qui eis dominantur, balivos suos et exactores in terries illis ponunt. Et inde contigit, quod regnum illud dicitur esse Sarracenorum, eum tamen in rei veritate sunt omnes Christiani preter ipsos balivos et exactores et aliquos de familia ipsorum...<br />
<br />
<br />
<br />
In truth, in this city [Jerusalem] so many places are distinguished by the holy events of the Lord’s Passion that a day would not be enough to examine each one of them profitably. Besides, there are certain things which arouse a greater devotion in those places. For who could say how many monks and nuns from Georgia, Greater and Lesser Armenia, Chaldea, Syria, Media, Persia, India, Ethiopia, Nubia, Nabataea and of the Maronite, Jacobite, Nestorian, Greek, Syrian and other communities now roan through each place in troops of one or two hundred more or less, kissing the ground with an eager spirit and venerating the places on which they have heard that Jesus sat, stood or performed some work? Now beating their breasts, now emitting tears, groans and sighs in a gesture of the body and of the devotion that they show outwardly and doubtless also possess inwardly, they move many, even Saracens, to tears.<br />
<br />
...<br />
<br />
[in the Holy Land] there are also the Armenians, Georgians, Nestorians, Nubians, Jacobites, Chaldaeans, Medes, Persians, Ethiopians, Egyptians and many other nations who are Christians. There is an infinite multitude of them. They each have their own patriarchs, to whom they owe obedience. Their prelates say that they would very willingly be subject to the Church of Rome.<br />
<br />
... It should be noted as a matter of fact, although some who like to have an opinion about things that they have not seen declare the contrary, that the whole East beyond the sea as far as India and Ethiopia confesses and preaches the name of Christ, except only for the Saracens and some Turkomans who live in Cappadocia, so that I assert as certain, just as I myself have seen and have heard from others by whom it is known, that always in every place and kingdom, except for Egypt and Arabia where many Saracens and other followers of Muḥammad live, for every Saracen you will find thirty or more Christians. It is true, however, that all the Christians beyond the sea are Easterners; and although they are Christians, because they do not have much experience of arms, when they are attacked by Saracens, Tartars or others, whosoever they may be, they are subjected to them and buy peace and tranquility for tribute, and the Saracens and others who dominate them place their bailiffs and tax-collectors in those lands. So it comes about that that kingdom is said to belong to the Saracens, even though in reality they are all Christians except the bailiffs, tax-collectors and other members of their families<br />
<br />
<br />
'''Selected editions'''<br />
<br />
J. C. M. Laurent, Peregrinatores medii aevi quatuor. Burchardus de Monte Sion, Ricoldus de Monte Crucis, Odoricus de Foro Julii, Wibrandus de Oldenborg. Quorum duos nunc primum edidit, duos ad fidem librorum manuscriptorum (Lipsiae: 1864), pp. 19-94.<br />
<br />
Burchard of Mount Sion, A Description of the Holy Land, trans. A. Stewart (London: 1896)<br />
<br />
D. Pringle, Pilgrimage to Jerusalem and the Holy Land 1187-1291 (Farnham: 2012), pp. 241-320.<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Burchard_of_Mount_Sion&diff=4747Burchard of Mount Sion2018-03-27T14:39:52Z<p>Adam Simmons: </p>
<hr />
<div>Burchard of Mount Sion<br />
<br />
''(c. late 13th century)''<br />
<br />
''Descriptio Terra Sanctae'' <br />
<br />
''A German Dominican monk who visited Jerusalem between 1274-84.'' <br />
<br />
''Latin.''<br />
<br />
<br />
Item sunt ibi Armenii, Georgiani, Nestoriani, Nubiani, Iacobini, Chaldei, Medi, Ferse, Ethiopes, Egyptii et multe gentes alie, que sunt Christiani. Quorum est infinita multitudo. Que singule habent patriarchas suos et eis obediunt. Eorum vero prelati dicunt, se romane ecclesie libentissime obedire…<br />
<br />
Notandum autem in rei veritate, licet quidam contrarium senciant, qui ea volunt asserere, que non viderunt, quod oriens totus ultra mare usque in Yndiani et Ethiopiam nomen Christi confitetur et predicat, preter solos Sarracenos et quosdam Turcomanos, qui in Cappadocia sedem habent, ita quod pro serto assero, sicut per memet ipsum vidi et ab aliis, quibus notum erat, audivi, quod semper in omni luco et regno preterquam in Egypto et Arabia, ubi plurimum habitant Sarraceni et alii Machometum sequentes pro uno Sarraceno triginta vel amplius invenies Christianos. Verum tamen, quod Christiani omnes transmarini natione sunt orientales, qui licet sint Christiani, quia tamen usum armorum non habent multum, eum impugnantur a Sarracenis, Tartaris vel aliis quibuseunque, subieiuntur eis et tributis pacem et quietem emunt, et Sarraceni sive alii, qui eis dominantur, balivos suos et exactores in terries illis ponunt. Et inde contigit, quod regnum illud dicitur esse Sarracenorum, eum tamen in rei veritate sunt omnes Christiani preter ipsos balivos et exactores et aliquos de familia ipsorum...<br />
<br />
<br />
<br />
In truth, in this city [Jerusalem] so many places are distinguished by the holy events of the Lord’s Passion that a day would not be enough to examine each one of them profitably. Besides, there are certain things which arouse a greater devotion in those places. For who could say how many monks and nuns from Georgia, Greater and Lesser Armenia, Chaldea, Syria, Media, Persia, India, Ethiopia, Nubia, Nabataea and of the Maronite, Jacobite, Nestorian, Greek, Syrian and other communities now roan through each place in troops of one or two hundred more or less, kissing the ground with an eager spirit and venerating the places on which they have heard that Jesus sat, stood or performed some work?<br />
<br />
...<br />
<br />
(various regions of the holy land)<br />
<br />
[in the Holy Land] there are also the Armenians, Georgians, Nestorians, Nubians, Jacobites, Chaldaeans, Medes, Persians, Ethiopians, Egyptians and many other nations who are Christians. There is an infinite multitude of them. They each have their own patriarchs, to whom they owe obedience. Their prelates say that they would very willingly be subject to the Church of Rome.<br />
<br />
... It should be noted as a matter of fact, although some who like to have an opinion about things that they have not seen declare the contrary, that the whole East beyond the sea as far as India and Ethiopia confesses and preaches the name of Christ, except only for the Saracens and some Turkomans who live in Cappadocia, so that I assert as certain, just as I myself have seen and have heard from others by whom it is known, that always in every place and kingdom, except for Egypt and Arabia where many Saracens and other followers of Muḥammad live, for every Saracen you will find thirty or more Christians. It is true, however, that all the Christians beyond the sea are Easterners; and although they are Christians, because they do not have much experience of arms, when they are attacked by Saracens, Tartars or others, whosoever they may be, they are subjected to them and buy peace and tranquility for tribute, and the Saracens and others who dominate them place their bailiffs and tax-collectors in those lands. So it comes about that that kingdom is said to belong to the Saracens, even though in reality they are all Christians except the bailiffs, tax-collectors and other members of their families<br />
<br />
<br />
'''Selected editions'''<br />
<br />
J. C. M. Laurent, Peregrinatores medii aevi quatuor. Burchardus de Monte Sion, Ricoldus de Monte Crucis, Odoricus de Foro Julii, Wibrandus de Oldenborg. Quorum duos nunc primum edidit, duos ad fidem librorum manuscriptorum (Lipsiae: 1864), pp. 19-94.<br />
<br />
Burchard of Mount Sion, A Description of the Holy Land, trans. A. Stewart (London: 1896)<br />
<br />
D. Pringle, Pilgrimage to Jerusalem and the Holy Land 1187-1291 (Farnham: 2012), pp. 241-320.<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Ekkehard_von_Aura&diff=4746Ekkehard von Aura2018-03-27T14:35:56Z<p>Adam Simmons: </p>
<hr />
<div>''(d. 1126)''<br />
<br />
''Benedictine monk.''<br />
<br />
''Chronicon universale.''<br />
<br />
''Latin.''<br />
<br />
<br />
De origine Hunorum <br />
<br />
Nam cum Parthis et Wandalis, omnino regnum infestantibus, pacem instituit, Attilae minas compescuit, Novades Blemnesque, ex Aethiopia prolapsos, per Florum, Alexandrinae urbis procuratorem, a finibus Romanorum expulit.<br />
<br />
<br />
'''Selected editions'''<br />
<br />
PL 154.773<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Alberic_of_Trois-Fontaines&diff=4745Alberic of Trois-Fontaines2018-03-27T14:34:59Z<p>Adam Simmons: </p>
<hr />
<div>Albericus Trium Fontium.<br />
<br />
''(c. 1241)''<br />
<br />
''Cistercian chronicler.''<br />
<br />
''Chronica Albrici Monachi Trium Fontium.''<br />
<br />
''Latin.''<br />
<br />
<br />
In partibus Asie Maioris versus Mesopotamiam et Armeniam quidam Ionas vir venera<br />
bilis patriarcha erat in civitate Susis. In huius Ione manibus, dum missam celebraret<br />
more sue gentis ,hoc est secundum consuetudinem Surianorum, tale fertur accidisse<br />
miraculum, quod panis ille magnus fermentatus, unde fiebat sacrificium, in parvam et<br />
pulchram convertitur hostiam ad morem sacrificii Latinorum, et calix ligneus adnichilatur<br />
cum cochlearibus, recepto vero sanguine in argenteo calice; et hoc accidit in festo<br />
beati Iohannis baptiste huius anni, unde plures Surianorum ecclesie, Armenii, Georgiani,<br />
Lubiani, Nubiani et Iacobite ad consuetudinem sancte catholice et Romane ecclesie de die<br />
in diem per hoc miraculum ceperunt converti. Et iste Ionas patriarcha magno concilio<br />
Romano, de quo suo loco tractabitur, interfuit et postmodum in patriarcham Alexandrinum promotus est.<br />
<br />
...<br />
<br />
In partibus transmarinis tempore induciarum veniebant multi de remotis terris ad sepulchrum Domini; et inventum est novem esse leges seu novem speciales esse ordines christianitatis, de quibus singulis ad sepulchrum Domini peregrini ibi more suo celebrant presbiteri de omnibus videlicet ordinibus istis … Septimus ordo dicitur Nubianorum christianorum, quorum terra maxima est, et multa ex eis tributarii Sarracenorum sunt. Octavus ordo totam illam multitudinem christianorum continet, que presbitero Iohanni subiecta est.<br />
<br />
<br />
(''In the parts of Asia Minor towards Mesopotamia and Armenia a certain Jonas, a venerable man, was Patriarch in the city of Susa. In the hands of this Jonas, while he was celebrating mass in the custom of his people, that is according to the rite of the Syrians, a miracle is said to have occurred in this manner, that the loaf of leavened bread with which the sacrifice was being made was changed into a small and beautiful host in the manner of the sacrifice of the Latins, and the wooden chalice together with the spoons was destroyed when the true blood was received in a silver chalice. And this happened on the feast of St. John the Baptist of this year [1205], and as a result many of the Church of the Syrians, of the Armenians, of the Georgians, of the Libyans, of the Nubiani and of the Jacobites were converted by this miracle day by day to the rite of the holy Catholic Church. And this Jonas the Patriarch attended the great council of Rome… and afterwards he was promoted to be Patriarch of Alexandria.''<br />
<br />
''...''<br />
<br />
''In the parts across the sea many come to the sepulcher of our Lord at the time of the truce; and there was found to be nine laws or special orders of Christians, separated by custom, each is a pilgrim to the tomb of our Lord, this is the order of them ... The seventh order are called the Nubian Christians, whose land is very great, and many of them pay tribute to the Saracens. The eighth is the order of a multitude of Christians, who are subject to Prester John.'')<br />
<br />
<br />
'''Selected editions'''<br />
<br />
Monumenta Germaniae Historia, Tomus XXIII (Hannover: 1874).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Occidental_Sources_Concerning_Nubia&diff=4744Occidental Sources Concerning Nubia2018-03-27T14:32:01Z<p>Adam Simmons: </p>
<hr />
<div>These "''Occidental Sources Concerning Nubia''" are to accompany and support the compilation of ''[[Giovanni Vantini's Oriental Sources Concerning Nubia]]'' already available in this source book. <br />
<br />
These sources are gathered from authors across Europe writing in languages including, but not exclusive to: Latin, Old French, Middle French, Flemish, Catalan and Italian. <br />
<br />
For the period preceding the texts here, the collection in ''Fontes Historiae Nubiorum. Textual Sources for the History of the Middle Nile Region Between the Eighth Century BC and the Sixth Century AD'', eds. T. Eide, T. Hägg, R. H. Pierce, and L. Török, 4 vols. (Bergen, 1994-2000) is invaluable.<br />
<br />
Comments and recommendations of sources to the administrators of the website are most welcome.<br />
<br />
Translations are open to revision and debate.<br />
<br />
By [[Adam Simmons|A. Simmons]]<br />
<br />
<br />
[[Heliodorus]] (originally c. 4th century but reappeared throughout the Medieval period)<br />
<br />
[[Paulus Orosius]] (c. 415-20)<br />
<br />
[[Procopius of Caesarea]] (c. 551)<br />
<br />
[[Antonius Martyr]] (c. 570)<br />
<br />
[[The Venerable Bede]] (c. 703)<br />
<br />
[[Ansileub]] (c. 750)<br />
<br />
[[Alfred the Great]] (c. late 9th century)<br />
<br />
[[The Marvels of the East]] (c. 1000)<br />
<br />
[[Ekkehard von Aura]] (c. 1101)<br />
<br />
[[Guibert de Nogent]] (c. 1107-8)<br />
<br />
[[Albert d'Aix]] (c. 1120)<br />
<br />
[[Fulcher of Chartres]] (c. 1128)<br />
<br />
[[Matthew of Edessa]] (c. 1137)<br />
<br />
[[Hugh of St. Victor]] (d. 1142)<br />
<br />
[[Hermann the Second]] (1143)<br />
<br />
[[John of Würzburg]] (c. 1170)<br />
<br />
[[Richard of Poitiers]] (1172)<br />
<br />
[[Pisan trade document]] (1173)<br />
<br />
[[William of Tyre]] (c. 1170-84)<br />
<br />
[[Burchard of Strasbourg]] (c. 1175)<br />
<br />
[[Chronicle of Ernoul]] (c. late 12th century)<br />
<br />
[[Theodoric]] (c. late 12th century)<br />
<br />
[[Arnold of Lübeck]] (c. 1209)<br />
<br />
[[Gervais de Tilbury]] (c. 1209-18)<br />
<br />
[[Robert de Clari]] (c. 1216)<br />
<br />
[[Oliver von Paderborn]] (1217-9)<br />
<br />
[[Jacques de Vitry]] (c. 1220)<br />
<br />
[[Ebstorf Mappaemundi]] (c. 1234)<br />
<br />
[[Roger of Wendover]] (c. 1235)<br />
<br />
[[Lucas de Tuy]] (1236)<br />
<br />
[[Alberic of Trois-Fontaines]] (c. 1241)<br />
<br />
[[Matthew Paris]] (c. 1250)<br />
<br />
[[Albertus Magnus]] (c. 1260s)<br />
<br />
[[Roger Bacon]] (c. 1267)<br />
<br />
[[Burchard of Mount Sion]] (c. late 13th century)<br />
<br />
[[Ristoro d'Arezzo]] (1282)<br />
<br />
[[Hereford Mappaemundi]] (c. 1283-1313)<br />
<br />
[[Marco Polo]] (c. 1300)<br />
<br />
[[Ottokar aus der Gaal]] (c. early 14th century))<br />
<br />
[[Hayton of Corycus]] (1307)<br />
<br />
[[Guillaume Adam]] (c. 1310-4)<br />
<br />
[[Marino Sanudo Torsello]] (c. 1300-21)<br />
<br />
[[Friar Jordanus]] (c. 1330)<br />
<br />
[[Directorium ad Passagium Faciendum]] (1332)<br />
<br />
[[John of Verona]] (1335)<br />
<br />
[[Angelino Dulcert]] (1339)<br />
<br />
[[Niccolo da Poggibonsi]] (c. 1345-50)<br />
<br />
[[Anonymous Account of the Holy Land]] (c. 1350)<br />
<br />
[[Ludolph von Sudheim]] (1350)<br />
<br />
[[Mappaemundi of Portulano Mediceo Laurenziano]] (1351)<br />
<br />
[[El libro del conosçimiento de todos los reinos]] (c. 1350-85)<br />
<br />
[[Vivaldi Brothers]] (before 1360)<br />
<br />
[[John of Hildesheim]] (c. 1370)<br />
<br />
[[Sir John Mandeville]] (d. 1371)<br />
<br />
[[Catalan Atlas]] (1375)<br />
<br />
[[Philippe de Mézières]] (c. 1365-85 and 1393)<br />
<br />
[[Ogier d'Anglure]] (1395-6)<br />
<br />
[[Jean de Bethencourt]] (1402-6)<br />
<br />
[[Portulan attributed to Jaffuda Cresques]] (c. 1416)<br />
<br />
[[Orlando Innamorato]] (1482)<br />
<br />
[[Friar Felix Fabri]] (c. 1483)<br />
<br />
[[Joos van Ghistele]] (1481-5)<br />
<br />
[[Orlando Furioso]] (1532)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Ekkehard_von_Aura&diff=4743Ekkehard von Aura2018-03-27T14:25:58Z<p>Adam Simmons: </p>
<hr />
<div>''(d. 1126)''<br />
<br />
''Benedictine monk.''<br />
<br />
''Chronicon universale.''<br />
<br />
''Latin.''<br />
<br />
<br />
De origine Hunorum, in PL 154.773: <br />
<br />
Nam cum Parthis et Wandalis, omnino regnum infestantibus, pacem instituit, Attilae minas compescuit, Novades Blemnesque, ex Aethiopia prolapsos, per Florum, Alexandrinae urbis procuratorem, a finibus Romanorum expulit.</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Ekkehard_von_Aura&diff=4742Ekkehard von Aura2018-03-27T14:25:05Z<p>Adam Simmons: </p>
<hr />
<div>''(c. 1101)''<br />
<br />
''Benedictine monk.''<br />
<br />
''Chronicon universale.''<br />
<br />
''Latin.''<br />
<br />
<br />
De origine Hunorum, in PL 154.773: <br />
<br />
Nam cum Parthis et Wandalis, omnino regnum infestantibus, pacem instituit, Attilae minas compescuit, Novades Blemnesque, ex Aethiopia prolapsos, per Florum, Alexandrinae urbis procuratorem, a finibus Romanorum expulit.</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Ekkehard_von_Aura&diff=4741Ekkehard von Aura2018-03-27T14:22:31Z<p>Adam Simmons: Created page with "Ekkehard von Aura Chronicon De origine Hunorum, in PL 154.773: Nam cum Parthis et Wandalis, omnino regnum infestantibus, pacem instituit, Attilae minas compescuit, Novade..."</p>
<hr />
<div>Ekkehard von Aura <br />
<br />
Chronicon<br />
<br />
De origine Hunorum, in PL 154.773: <br />
<br />
Nam cum Parthis et Wandalis, omnino regnum infestantibus, pacem instituit, Attilae minas compescuit, Novades Blemnesque, ex Aethiopia prolapsos, per Florum, Alexandrinae urbis procuratorem, a finibus Romanorum expulit.</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Occidental_Sources_Concerning_Nubia&diff=4740Occidental Sources Concerning Nubia2018-03-27T14:21:46Z<p>Adam Simmons: </p>
<hr />
<div>These "''Occidental Sources Concerning Nubia''" are to accompany and support the compilation of ''[[Giovanni Vantini's Oriental Sources Concerning Nubia]]'' already available in this source book. <br />
<br />
These sources are gathered from authors across Europe writing in languages including, but not exclusive to: Latin, Old French, Middle French, Flemish, Catalan and Italian. <br />
<br />
For the period preceding the texts here, the collection in ''Fontes Historiae Nubiorum. Textual Sources for the History of the Middle Nile Region Between the Eighth Century BC and the Sixth Century AD'', eds. T. Eide, T. Hägg, R. H. Pierce, and L. Török, 4 vols. (Bergen, 1994-2000) is invaluable.<br />
<br />
Comments and recommendations of sources to the administrators of the website are most welcome.<br />
<br />
Translations are open to revision and debate.<br />
<br />
By [[Adam Simmons|A. Simmons]]<br />
<br />
<br />
[[Heliodorus]] (originally c. 4th century but reappeared throughout the Medieval period)<br />
<br />
[[Paulus Orosius]] (c. 415-20)<br />
<br />
[[Procopius of Caesarea]] (c. 551)<br />
<br />
[[Antonius Martyr]] (c. 570)<br />
<br />
[[The Venerable Bede]] (c. 703)<br />
<br />
[[Ansileub]] (c. 750)<br />
<br />
[[Alfred the Great]] (c. late 9th century)<br />
<br />
[[The Marvels of the East]] (c. 1000)<br />
<br />
[[Ekkehard von Aura]] (c. 1101)<br />
<br />
[[Guibert de Nogent]] (c. 1107-8)<br />
<br />
[[Albert d'Aix]] (c. 1120)<br />
<br />
[[Fulcher of Chartres]] (c. 1128)<br />
<br />
[[Matthew of Edessa]] (c. 1137)<br />
<br />
[[Hugh of St. Victor]] (d. 1142)<br />
<br />
[[Hermann the Second]] (1143)<br />
<br />
[[Anna Comnena]] (c. 1148)<br />
<br />
[[John of Würzburg]] (c. 1170)<br />
<br />
[[Richard of Poitiers]] (1172)<br />
<br />
[[Pisan trade document]] (1173)<br />
<br />
[[William of Tyre]] (c. 1170-84)<br />
<br />
[[Burchard of Strasbourg]] (c. 1175)<br />
<br />
[[Chronicle of Ernoul]] (c. late 12th century)<br />
<br />
[[Theodoric]] (c. late 12th century)<br />
<br />
[[Arnold of Lübeck]] (c. 1209)<br />
<br />
[[Gervais de Tilbury]] (c. 1209-18)<br />
<br />
[[Robert de Clari]] (c. 1216)<br />
<br />
[[Oliver von Paderborn]] (1217-9)<br />
<br />
[[Jacques de Vitry]] (c. 1220)<br />
<br />
[[Ebstorf Mappaemundi]] (c. 1234)<br />
<br />
[[Roger of Wendover]] (c. 1235)<br />
<br />
[[Lucas de Tuy]] (1236)<br />
<br />
[[Alberic of Trois-Fontaines]] (c. 1241)<br />
<br />
[[Matthew Paris]] (c. 1250)<br />
<br />
[[Albertus Magnus]] (c. 1260s)<br />
<br />
[[Roger Bacon]] (c. 1267)<br />
<br />
[[Burchard of Mount Sion]] (c. late 13th century)<br />
<br />
[[Ristoro d'Arezzo]] (1282)<br />
<br />
[[Hereford Mappaemundi]] (c. 1283-1313)<br />
<br />
[[Marco Polo]] (c. 1300)<br />
<br />
[[Ottokar aus der Gaal]] (c. early 14th century))<br />
<br />
[[Hayton of Corycus]] (1307)<br />
<br />
[[Guillaume Adam]] (c. 1310-4)<br />
<br />
[[Marino Sanudo Torsello]] (c. 1300-21)<br />
<br />
[[Friar Jordanus]] (c. 1330)<br />
<br />
[[Directorium ad Passagium Faciendum]] (1332)<br />
<br />
[[John of Verona]] (1335)<br />
<br />
[[Angelino Dulcert]] (1339)<br />
<br />
[[Niccolo da Poggibonsi]] (c. 1345-50)<br />
<br />
[[Anonymous Account of the Holy Land]] (c. 1350)<br />
<br />
[[Ludolph von Sudheim]] (1350)<br />
<br />
[[Mappaemundi of Portulano Mediceo Laurenziano]] (1351)<br />
<br />
[[El libro del conosçimiento de todos los reinos]] (c. 1350-85)<br />
<br />
[[Vivaldi Brothers]] (before 1360)<br />
<br />
[[John of Hildesheim]] (c. 1370)<br />
<br />
[[Sir John Mandeville]] (d. 1371)<br />
<br />
[[Catalan Atlas]] (1375)<br />
<br />
[[Philippe de Mézières]] (c. 1365-85 and 1393)<br />
<br />
[[Ogier d'Anglure]] (1395-6)<br />
<br />
[[Jean de Bethencourt]] (1402-6)<br />
<br />
[[Portulan attributed to Jaffuda Cresques]] (c. 1416)<br />
<br />
[[Orlando Innamorato]] (1482)<br />
<br />
[[Friar Felix Fabri]] (c. 1483)<br />
<br />
[[Joos van Ghistele]] (1481-5)<br />
<br />
[[Orlando Furioso]] (1532)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Occidental_Sources_Concerning_Nubia&diff=4739Occidental Sources Concerning Nubia2018-03-27T14:17:14Z<p>Adam Simmons: </p>
<hr />
<div>These "''Occidental Sources Concerning Nubia''" are to accompany and support the compilation of ''[[Giovanni Vantini's Oriental Sources Concerning Nubia]]'' already available in this source book. <br />
<br />
These sources are gathered from authors across Europe writing in languages including, but not exclusive to: Latin, Old French, Middle French, Flemish, Catalan and Italian. <br />
<br />
For the period preceding the texts here, the collection in ''Fontes Historiae Nubiorum. Textual Sources for the History of the Middle Nile Region Between the Eighth Century BC and the Sixth Century AD'', eds. T. Eide, T. Hägg, R. H. Pierce, and L. Török, 4 vols. (Bergen, 1994-2000) is invaluable.<br />
<br />
Comments and recommendations of sources to the administrators of the website are most welcome.<br />
<br />
Translations are open to revision and debate.<br />
<br />
By [[Adam Simmons|A. Simmons]]<br />
<br />
<br />
[[Heliodorus]] (originally c. 4th century but reappeared throughout the Medieval period)<br />
<br />
[[Paulus Orosius]] (c. 415-20)<br />
<br />
[[Procopius of Caesarea]] (c. 551)<br />
<br />
[[Antonius Martyr]] (c. 570)<br />
<br />
[[The Venerable Bede]] (c. 703)<br />
<br />
[[Ansileub]] (c. 750)<br />
<br />
[[Alfred the Great]] (c. late 9th century)<br />
<br />
[[The Marvels of the East]] (c. 1000)<br />
<br />
[[Guibert de Nogent]] (c. 1107-8)<br />
<br />
[[Albert d'Aix]] (c. 1120)<br />
<br />
[[Fulcher of Chartres]] (c. 1128)<br />
<br />
[[Matthew of Edessa]] (c. 1137)<br />
<br />
[[Hugh of St. Victor]] (d. 1142)<br />
<br />
[[Hermann the Second]] (1143)<br />
<br />
[[Anna Comnena]] (c. 1148)<br />
<br />
[[John of Würzburg]] (c. 1170)<br />
<br />
[[Richard of Poitiers]] (1172)<br />
<br />
[[Pisan trade document]] (1173)<br />
<br />
[[William of Tyre]] (c. 1170-84)<br />
<br />
[[Burchard of Strasbourg]] (c. 1175)<br />
<br />
[[Chronicle of Ernoul]] (c. late 12th century)<br />
<br />
[[Theodoric]] (c. late 12th century)<br />
<br />
[[Arnold of Lübeck]] (c. 1209)<br />
<br />
[[Gervais de Tilbury]] (c. 1209-18)<br />
<br />
[[Robert de Clari]] (c. 1216)<br />
<br />
[[Oliver von Paderborn]] (1217-9)<br />
<br />
[[Jacques de Vitry]] (c. 1220)<br />
<br />
[[Ebstorf Mappaemundi]] (c. 1234)<br />
<br />
[[Roger of Wendover]] (c. 1235)<br />
<br />
[[Lucas de Tuy]] (1236)<br />
<br />
[[Alberic of Trois-Fontaines]] (c. 1241)<br />
<br />
[[Matthew Paris]] (c. 1250)<br />
<br />
[[Albertus Magnus]] (c. 1260s)<br />
<br />
[[Roger Bacon]] (c. 1267)<br />
<br />
[[Burchard of Mount Sion]] (c. late 13th century)<br />
<br />
[[Ristoro d'Arezzo]] (1282)<br />
<br />
[[Hereford Mappaemundi]] (c. 1283-1313)<br />
<br />
[[Marco Polo]] (c. 1300)<br />
<br />
[[Ottokar aus der Gaal]] (c. early 14th century))<br />
<br />
[[Hayton of Corycus]] (1307)<br />
<br />
[[Guillaume Adam]] (c. 1310-4)<br />
<br />
[[Marino Sanudo Torsello]] (c. 1300-21)<br />
<br />
[[Friar Jordanus]] (c. 1330)<br />
<br />
[[Directorium ad Passagium Faciendum]] (1332)<br />
<br />
[[John of Verona]] (1335)<br />
<br />
[[Angelino Dulcert]] (1339)<br />
<br />
[[Niccolo da Poggibonsi]] (c. 1345-50)<br />
<br />
[[Anonymous Account of the Holy Land]] (c. 1350)<br />
<br />
[[Ludolph von Sudheim]] (1350)<br />
<br />
[[Mappaemundi of Portulano Mediceo Laurenziano]] (1351)<br />
<br />
[[El libro del conosçimiento de todos los reinos]] (c. 1350-85)<br />
<br />
[[Vivaldi Brothers]] (before 1360)<br />
<br />
[[John of Hildesheim]] (c. 1370)<br />
<br />
[[Sir John Mandeville]] (d. 1371)<br />
<br />
[[Catalan Atlas]] (1375)<br />
<br />
[[Philippe de Mézières]] (c. 1365-85 and 1393)<br />
<br />
[[Ogier d'Anglure]] (1395-6)<br />
<br />
[[Jean de Bethencourt]] (1402-6)<br />
<br />
[[Portulan attributed to Jaffuda Cresques]] (c. 1416)<br />
<br />
[[Orlando Innamorato]] (1482)<br />
<br />
[[Friar Felix Fabri]] (c. 1483)<br />
<br />
[[Joos van Ghistele]] (1481-5)<br />
<br />
[[Orlando Furioso]] (1532)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=2._as-Suluk&diff=47242. as-Suluk2017-04-22T12:38:39Z<p>Adam Simmons: </p>
<hr />
<div>AL-MAQRĪZĪ<br />
<br />
'''[pp. 673-704]'''<br />
<br />
''2.) From: "Kitāb as-Sulūk" ("The Book of the Way to know the Dynasties of Kings")''<br />
<br />
<br />
[Tūrānshāh's Campaign in Nubia [568 H./1172 A.D.]]<br />
<br />
In this year the black slaves (''ʿabīd'') advanced out of Nubia to lay siege to the town of Aswān, where is the residence of Kanz ed-Dawla. The Sultan sent Shujā' ad-din al-Baalbaki (''al-Ba'labakkī'') with a numerous army to march on Aswān, but the slaves had already left: he, together with Kanz ed-Dawla, went in pursuit of them; attacked them and slew a great number and then returned to Cairo.<br />
<br />
In this same year, al-Malik al-Mu'aẓẓam Shams ad-Dawla Fakhr ad-Dīn Tūrānshāh son of Ayyūb, the brother of Saladin, marched against the country of the Nuba, captured the fortress of Ibrīm, and took prisoners and booty and then returned to Aswān. He gave Ibrīm in fief to a man called Ibrahīm al-Kurdī. He occupied the place with a company of Kurds: they began carrying out raids into the country of the Nūba, so that they became very rich in goods and cattle after they had lived a life of poverty and hardship. A letter accompanied by a present was sent by the king of the Nūba to Shams ad-Dawla, who was at that time residing at Qos. He received the ambassador with honour and distinguished him with a robe of honour and handed to him two pairs of arrows saying: "Tell the king: - I have no reply for him other than this". He sent the ambassador back together with a messenger to explore the country. He [the messenger] went up to Dongola (''Dumqula'') and came back to him reporting:<br />
<br />
'''[p. 674]''' I have found the country narrow, devoid of crops, except ''dhurra'' and small palm-trees from which they obtain their food (''adām'')<ref>The food is is eaten together with bread. Cf. Italian "''companatico''".</ref> [...]. The king goes out [almost] naked, mounting an unsaddled horse: [when I saw him] he was wrapped only in a silk robe (''aṭlas''); he was completely hairless. When I drew up to him and saluted him, he burst into a laughter and wonder. He ordered that a cross be stamped on my hand with a red-hot iron. He ordered that I be given fifty pounds (''riṭl'') of flour. At Dongola, there is no walled building, except the king's residence; all the other dwellings are built with reeds. (Ziada I, part 1, pp. 50 - 51).<br />
<br />
[Turānshāh's expedition to Yemen; 569 H./1173 A.D.]<br />
<br />
In this year, the emir Shams ad-Dawla Turānshāh, the brother of Sultan Saladin, marched on Yemen. The reason for this was the great fear that Saladin and his relatives had that al-Malik al-'Adel Nureddin might invade Egypt and conquer it. They wanted to have a kingdom to which to withdraw; their choice fell on Nubia; but when he went there he was not pleased with it. It was the ''faqīh'' 'Umāra al-Yamanī who went to Shams ad-Dawla and became one of his followers, praised him and talked to him about Yemen<ref>The following passage, dealing with the same story, is taken from Maqrīzī's "''Kitāb adh-Dhahab al-masbūk''". Shams al-Dawla was the one who played the decisive role in the victory of his brother Saladin on the day of the battle of the Blacks and exterminated them by the sword. Saladin assigned to him Qos, Aswān and 'Aydhāb as a fief, the revenue of which was, at that time, over 260,000 Egyptian ''dinārs'' yearly. Later on, he carried out a raid in Nubia, in the year [568 H. = 1172 A.D.] and took the citadel of Ibrīm. He returned with the spoils and marched on Yemen in the year [5]69 [=1173]. Cf. Gamaleddin al-Shayyal (''Kitāb al-Dhahab al-Masbūk''), Cairo 1955, (Arabic) (pp. 70-71)</ref> (ibid., p. 52).<br />
<br />
'''[p. 675]''' In this year [569 H./1173 A.D.] a group of Cairo citizens plotted to murder Saladin treacherously and to restore the kingdom of Egypt to one of the sons of [the late] al-'Āḍid. They wrote to the Franks. Among the conspirators there were al-qāḍī al-Mufaḍḍal Diyā' ad-dīn Naṣralla b. ’Abdalla b. Kāmil al-qāḍī, ash-sharīf al-Julaysī, Najāḥ al-Hamāmī al-faqīh 'Umara b. 'Alī al-Yamanī, 'Abd aṣ-Ṣamid al-Kātib, al-qāḍī al-A'azz Salāma al-'Awrīs the head of the dīwān of Supervision and Justice, the ''dā'ī ad-du'āt'' 'Abd al-Jabbār Ismā'īl b. 'Abd al-Qawī, and the preacher Zayn ad-dīn b. Najā. This one whispered information about the plot in the ears of the Sultan, and asked, in return, to be rewarded with all the estates and other property of Ibn Kāmil the ''dā'ī'' which he actually obtained. The conspirators were rounded up and hanged on Saturday 2nd Ramadan between the two Palaces.<ref>There follow some details about the execution of each conspirator.</ref><br />
<br />
... Saladin presented up anyone who dreamed of restoring the Fatimid dynasty. He killed many of them and others he put in prison. He ordered that the [Fatimid] Palace should be evacuated by all the soldiers (''ajnād'') and other staff, as well as by the sūdān foot-soldiers. These were all sent to the remotest parts of Upper Egypt. A man by the name of Qudayd was arrested at Alexandria because he called for support to the Fatimids... Also many sūdān were arrested and marked with a red-hot iron on their forehead and their breast.<ref>There follows the episode of the rise of Kanz ad-Dawla at Aswān. Maqrīzī's report does not differ from that of earlier writers [e.g. Ibn al-Athir]</ref> (Ziada I, l, p. 53).<br />
<br />
'''[p. 676]''' [The Abolition of the Pilgrim Tax]<br />
<br />
In this year [570 H./1174 A.D.] the Sultan [Saladin] abolished the tax (''maks'') which it was customary to levy on each pilgrim leaving 'Aydhāb for Mecca by sea. The tax amounted to seven-and-half Egyptian dinars per head, to be paid at 'Aydhāb or at Judda. Those who failed to pay were not permitted to complete the pilgrimage and were subjected to [such a torture as] hanging by their testicles (''ta'līqi-hi min unthayay-hi'').<ref>See: Ibn Jubayr [q.v.]</ref><br />
<br />
The emir of Mecca received one thousand dinars and one thousand ardeb of wheat as an indemnity [after the abolition of the tax], besides other fiefs in Upper Egypt and Yemen yielding 8,000 ardeb of wheat which were shipped to him by way of Judda. (Ziada 1, 1, p. 64).<br />
<br />
[The Revolt of the Arabs in Upper Egypt; 651 H./1253 A.D.]<br />
<br />
In this year, the Arab nomads (''ʿurban'') rose in Upper Egypt and in the Delta (''arḍ baḥrī'') and cut the communications by land and river, so that no merchant dared to travel. Sharīf Ḥiṣnaddīn Tha'lab, son of the great emir Najmaddīn 'Alī, son of the emir ash-Sharīf Fakhraddīn Ismā'īl b. Ḥiṣn ad-Dawla Majd al-'Arab Tha'lab b. Yaqūb, b. Muslim, b. Abī Jamīl al-Ja'dī, led the revolt by proclaiming: - "We are the owners (''aṣḥab'') of this country." He prevented the tax-collectors (''ajnād'') from collecting the dues. He and his followers proclaimed: "The right to possess our land (''mulk'') belongs to us more than to the ''mamālīk'' [= the Turks].<br />
<br />
We have served the Ayyubids enough! They are foreigners who have invaded the country!" They refused to submit to the Turks, saying: - "They [the Turks] are slaves '''[p. 677]''' of foreigners (''ʿabīd li-l-khawārij'')." They wrote to al-Malik an-Nāṣir, the Lord of Damascus, inviting him to march on Egypt (''Miṣr''). The Arabs, who in those days were rich in money, horses and men, rallied around the emir Ḥiṣnaddīn Tha’lab, who was then in the district of Dahrūt.<br />
<br />
They gathered from the remotest districts of Upper Egypt and the Delta (''al-buḥayrah''), from Giza and Fayum and all gave the oath of allegiance. The horsemen were 12.000 in number, and the foot soldiers well above that number. The king al-Malik al-Mu’izz Aibek sent against them the emir Fārisaddīn Aqṭāy al-Jamdār, and the emir Fārisaddīn Aqṭāy al-Musta'rib with 5.000 horsemen. They marched on Darawa [in the Delta]. The emir Ḥiṣnaddīn Tha'lab advanced against them. The two sides joined battle from morning to sunset. God hat it written in His book that the emir Ḥiṣnaddīn [was to] fall from his horse: his friends rushed around him, but the Turks overcame and killed 400 men, from among the Arabs and Black slaves (''ʿabid'') who were around him. At last they succeeded in setting him upright in his saddle, but he, on seeing that the Arabs had dispersed, withdrew in retreat. The Turks pursued him, killing and taking prisoners until sight fell. What they had seized in booty, women, children, horses, camels and herds was more than they could carry away, and they returned to their camp at Bilbeis. Then they turned against the Arabs of [the district of] Gharbieh and Menufieh, who belonged to the Sinbis and Lawāta tribes: they gathered in the neighbourhood of Sakhā and Sanhūr, attacked them and seized their women as prisoners and killed the men. Thus the coalition of the Arabs of Egypt was broken up, and their power has declined since. (Ziada I, 2, pp. 386 — 387).<br />
<br />
'''[p. 678]''' In this year ([656 H./1253 A.D.] Shaykh Abū-l-Hasan b. 'Abdalla ash-Shādhilī the hermit, died in the desert of 'Aydhāb and was buried there. (Ziada I, 2, p. 414).<br />
<br />
In this year a group of Sūdān and Rakbidāriyya and stable-men rushed into the Cairo streets shouting: "Long live the House of ʿAlī! (''ya āl ʿAlī).'' They broke into the shops of the sword-makers between the two Palaces, grabbed all the weapons they found, then rushed blindly into the stables of the soldiers of the fisc (''ajnād'') and took their horses. The cause of this incident was a man by the name of al-Kawrānī who lived an ascetic life, always carried a ''masbaḥa'' (beads) in his hand and dwelled in the Qubba of the Mountain receiving visits from many servants (''ghilmān'') and grooms and exhorted them to restore the Fatimid dynasty. He promised them many rewards (''iqṭa'at'') and gave them a warrant written on scraps of paper. After they [the grooms and sūdān] began their rising, the soldiers mounted on horses, during the night, besieged them and arrested all of them. In the morning they were all crucified outside Bāb Zuwayla, and the rebellion came to an end. (Ziada 1,1, p. 414).<br />
<br />
In this year [662 H./1263 A.D.] the Sultan [Baybars I.] also bequeathed two stables which were under the Citadel, one of which was known under the name of Jawhar an-Nūbī, on the side of the desert. (Ziada 1,2, p. 505).<br />
<br />
In that same year [662 H./1263 A.D.] news was received that the Regent (''mutamallik'') of the Dahlak island and the Regent (''mutamallik'') of the island of Sawākin seized the property of those merchants who died at sea. The Sultan [Baybars] sent a soldier from those who wore armour to warn him against such a behaviour. (Ziada I, p. 506).<br />
<br />
'''[p. 679]''' In that month [Jumadā al-Wulā 662 H./March 1264 A.D.] messengers went to king Baraka [?]. A great number embraced Islam in the presence of the Sultan: they were Tatar who came to Egypt (''wāṣilīn''), Franks who came for safe-conduct or as prisoners, Nubians who came on behalf of their king. The emir Badr ad-dīn the Khāzindār, distributed on them, in one day, one hundred and eighty horses. (Ziada I, 2, p. 511).<br />
<br />
In the month of Dhū-l-Qa'da [October 1265 A.D.] a letter from the governor of Qos was received announcing that he had arrived at 'Aydhāb and had sent a detachment of the army to Sawākin, but the Lord of Sawākin had taken to flight. The soldiers then returned to Qos, the country became quiet, the Sultan's men, however, remained at Sawākin. (Ziada I, 2, p. 550).<br />
<br />
In that year the Sultan was anxious to collect the ''zakāt'' from all the other districts and territories. In the Maghrib he had collected a contribution (''zakāt'') calculated on the cattle and another on their cereals. He collected the ''zakāt'' also from the district of Sawākin and its islands. (Ziada, I, 2, pp. 557 - 558).<br />
<br />
This same year the Wālī of Qos, moving from Aswān, marched on Nubia until he arrived near Dongola, killed many people, took prisoners and then returned. (Ziada, p. 608).<br />
<br />
[Year 673 H./1274-75 A.D.]<br />
<br />
A letter was received [at Cairo] from the king of Habasha, by name al-Haṭṭī, - which means "the Successor" (''al-khalīfa'').<ref>See: Al-Mufaḍḍal [q.v.].</ref> put his request to the Sultan in '''[p. 680]''' these words: "the least of the slaves prostrates himself kissing the earth at its lowest" and asked that a bishop (''miṭrān'') be sent him by the patriarch (""baṭraq"") . His request was granted. (Ziada, ibid., pp. 615 - 616).<br />
<br />
[Shekanda [674 H./1275-76 A.D.]]<br />
<br />
During this year, the son of the sister of the king of the Nubians, one by name ''Meshked''<ref>In "''Khiṭaṭ''", II, 3, ch. XXXVI, Maqrīzī called him Shekanda. The similarity between ''M.Sh.k.d.'' and ''Sh.K.N.D.'' may prompt some philological discussion. Almost surely, Maqrīzī utilized one source for '"'Hiṭaṭ''" and another for "''Sulūk''".</ref>, arrived at the court of Egypt, with a complaint against David (''Dāwūd'') king of Nubia. The Sultan sent with him [Meshked] the emir Aqsonqor al-Fariqānī, with a [regular] army and [other] troops belonging to the Wālīs and Arabs. There were [in the army] with him pikemen (''az-zarrāqūn''), archers (''ar-rumāh'') and grenadiers (''rijāl al-ḥarārīq'') and men wearing coats of mail (''az-zardakhānāh''). He set out at the beginning of the month of Sha'bān [b. January 1275 A.D.], and advanced beyond Aswān. King David and his friends among the Blacks (''as-sūdān'') fought: they went to the battle mounted on dromedaries: [Aqsonqor] routed them and took many prisoners. The emir Aqsonqor sent the emir 'Izzaddīn al-Afram, who attacked the fortress of Daw, killed some and took other prisoner. Then the emir Aqsonqor continued the pursuit, killing and taking prisoners until he arrived at the Island of ''Mikā'īl'' which lies at the entrance (''ra's'') of the Cataract of the Nubians (''Janādil an-nūba''). There, too, he killed [some] and took captives. The emir Aqsonqor nominated Qamar ad-Dawla Lord of the district of the Mountain (''Ṣāḥib al-Jabal'') and kept under his authority one half of the Nūba country, besides what he had already under his power. Then he [Aqsonqor] attacked King David and put the majority or his men out of action, either killed or made captive. David fled by way of the river, but his brother Shanqū '''[p. 681]''' (''Sanqō'') was captured. Aqsonqor led his army pursuing him for three days, with the sword. He obtained such a great success, there, that all were subjected. The mother and the sister of king David were captured.<br />
<br />
Meshked was enthroned as king: he was crowned and sat on the throne of David. He was obliged to pay every year a tribute (''qaṭī'a'') consisting of: three elephants, three giraffes, five she-panthers (''fuhūd unāth''), 100 tawny dromedaries of good quality and 100 oxen without blemish. It was also decided that the country should be divided into two parts: one-half (''niṣf'') to the Sultan, the other to be cultivated and preserved [for the Nubians ?]. The [district known as] ''al-ʿAlī'' and the district [known as] ''al-Jabal'' - which account for nearly one-quarter of the country of the Nubians - because of their position near to Aswān, were to belong to the Sultan: [also] all the cotton, dates, and customs revenues should belong to the Sultan. He offered them [the Nubians] three options from which to choose: either [to embrace] Islam, or to pay the ''jizya'', or to die. They chose the ''jizya'', which obliged everyone to pay at the rate of one dīnār per person. The formula for an oath containing these [above mentioned] conditions was drawn up; Meshked and the Nubian nobles (''akābir'') among the Nubians took this oath. Another [formula] for an oath was drawn up to make the people swear that they would obey the representative (''nā'ib'') of the Sultan, so long as he remained loyal [to the Sultan] and that they would pay a dinar per adult person. The church of Sūs was pulled down; in fact this church, according to David, reminded him (''tuhaddithu-hu'') what he should do (''bimā yu'addī-hi'').<ref>This passage is found ad litteram in Nuwayrī [q.v.].</ref><br />
<br />
'''[p. 682]''' They took out of the church the golden crosses (''sulbān'') and other objects of gold, the whole of which was valued at 4.640 1/2 dīnārs; the silver vases which were taken away were also valued at 8.660 dīnārs. David had it built by the Moslems whom he had taken prisoner at 'Aydhāb and Aswān. The relatives of David were obliged to hand over to the Sultan whatever had remained of David's property in slaves and linen (''qumāsh''); the prisoners of war who had been seized at 'Aydhāb and Aswān and who were still held in Nubia were set free and sent back to their homes. The [Arab] army captured many slaves as booty: they were so numerous that they be put up for sale at three dirhams each, and after the killing which took place during the battle, there remained ten thousand souls (''nafs'') [as prisoners?]. The army stayed at Dongola seventeen days and then returned to Cairo, on the fifth day of Dhū-l-Hijja [= 19 May 1275 A.D.] with the prisoners and the booty. It was on this occasion that the Sultan ordered Master (''ṣāḥib'') Bahā'uddīn b. Ḥanna to set up an office at Dongola and in the other districts, with officials in charge of collecting the tribute (''kharāj'') and the ''jizya'' of the Nūba. (Ziada, pp. 621 - 623).<br />
<br />
[The Possessions of Sultan Baybars I.]<br />
<br />
Sultan Baybars ruled over [among other towns] the country of the Nubians, Barqa and the other provinces of Egypt and Syria [etc.], about which a poet said: "The responsibilities of the king extended from Egypt to Yemen, to Iraq and up to the land of the Rūm and the country of the Nubian." (Ziada, p. 638).<br />
<br />
'''[p. 683]''' [Nubian Soldiers in Qalāwūn's Army Against the Tartars]<br />
<br />
Sultan Qalāwūn decided to form an army and sent for his allies. From Iraq came the emir Ḥamid b. Hajī with a numerous troop of ''Murra'' (Qurra ?). This troop consisted of about 4.000 horsemen. [They were] dissatisfied with their armour: [in fact they were] mounted on marked horses (''al-khuyūl al-musawwamah''), they wore red coats (''qasghandāt'') of silk (''aṭlas'') of Ma'dan and the ''rūmi'' blouse (''ad-dibāj''); their head-dress was an egg-shaped helmet (''bīḍ''); they were armed with swords and carried javelins (''rimāh'') in their hands; before them marched some negro slaves (''ʿabīd'') who leant forward on [poor] mounts or swayed on camel-back during the march carrying slices of meat in their hands. A woman singer, by name Haḍramiya, was travelling with them sitting on the palanquin (''hūdaj''): she chanted to excite the soldiers to battle. (Ziada, I, 3, p. 690).<br />
<br />
In this month [Rajab 680 H./October—November 1281 A.D.] a fight took place in the 'Aydhāb desert between Arabs of the Juhayna and the Rufā'a tribes. There were casualties on both sides. The court wrote to Sharīf 'Alam ad-dīn, the Lord of Sawākin, urging a reconciliation between the two sides. He was warned not to help either party against the other, lest a rebellion would arise and jeopardise security on the route [to ’Aydhāb]. (Ziada I, 3, p. 700).<br />
<br />
[Shemamun<ref>Also spelt "''Sīmāmūn''". We have adopted Monneret's reading.</ref> [684 Η./1285-86 A.D.]]<br />
<br />
On the sixth day of Dhū-l-Hijja, the emir ’Alamaddīn Sanjar al-Masrūrī, nicknamed ''al-Khayyāṭ'', governor of '''[p. 684]''' Cairo, and the emir 'Izzaddin al-Kūrānī, set one to raid the country of the Nūba. The Sultan assigned to them a company (''ṭā'ifa'') of soldiers from the provinces (''wilāyāt'') of Upper Egypt and the ''qarāghulāmīyya''. He wrote to emir 'Izzaddīn Aidemur (''Aidamer'') as-Sayfī, the ''Silāḥdār'', governor of Qos, [ordering him] to join them and accompany them with his troops, the Sultan's own slaves (''mamālīk'') who were [stationed] in the district of Qos, and the tax-collectors (''ajnād'') of the district (''markaz'') of Qos, as well as a number of nomads (''ʿurbān'') who were in that district: these belonged to [the clans of] the Awlād 'Alī Bakr, Awlād ʿUmar, Awlād Sharīf, Awlād Shaybān, Awlād Kanz, the Banī Hilāl and others. Al-Khayyāṭ set out, marching along the west bank [of the Nile] with one half of the army, and Aidemur marched with the other half along the east bank, on which Dongola is built. When the army arrived at the frontier of Nubia, King Samāmūn ordered that the country should be evacuated. He was very brave. He sent a messenger to Jorais (''Jurays'') his agent (''nā'ib'') in the island or ''Mikā'īl'' and the district of Daw (''ʿamal Daw'') - the Lord of that province (''wilāya'') was known among the Nubians under the name of ''Ṣāḥib al-Jabal'' - and ordered him to evacuate the country under his Jurisdiction [as soon as the Egyptian army approached]. They abandoned the country at the same time as the army followed them up, stage after stage, until the Egyptian army confronted the king of Nubia at Dongola. Samāmūn went out to attack them. The emir 'Izzaddīn fought a very hard battle, the Nubian king was defeated and many of his [men] were killed; a number of Moslems, too, lost their lives in battle. The army pursued the Nūba a fifteen days' distance beyond Dongola, until they captured Jorais and took him prisoner. They also seized the son of the king's aunt (''ibn'' '''[p. 685]''' ''khālat al-malik''), who was among the nobles ('''ʿuzamāʾ'') of the kingdom. The emir 'Izzaddīn established the son of the sister of the king in the kingdom or Nubia, appointed Jorais as his vicar (''nā'ib''), assigned to them a Corps and imposed on them a tribute which they were to pay every year. Then he returned [to Egypt] with a great booty of slaves, horses, camels, oxen and clothing.<br />
(Ziada, pp. 736 - 737).<br />
<br />
[Qalāwūn’s First Expedition Against Shemamun [685 H./ 1286-87 A.D.]]<br />
<br />
On the first day of Jumadā al-Ulā [26 June 1286 A.D.] a letter arrived from the emir 'Alamaddīn Sanjar al-Masrūrī al-Khayyāṭ from Dongola, announcing his victory and the capture [of this town] as well as the seizure of the members of the royal family (''mulūk''), their crowns and their women. The letter was brought by Ruknaddīn Menkawris al-Fāriqānī. The Sultan honoured him with a robe and he sent his reply through him, authorising the emir 'Izzaddīn Aidemur, governor of Qos, to remain at Dongola together with [a detachment of] the Sultan's slaves, soldiers of the tax-collection (''ajnād'') and other men. He ordered that the emir 'Alamaddīn [should] return with the remainder of the expeditionary force. From the Citadel (''qal'at al-Jabal''), one Sa'd ad-dīn Sa'd, son of the daughter of David, was sent so that he, through his knowledge of the country and the people, might help the emir Aidemur. He left for his assignment and was honoured with a gilded sword and lived at Qos.<br />
<br />
... On the ninth day of Rajab [1 September 1286 A.D.], the emir 'Alamaddīn Sanjar al-Masrūrī arrived from Nubia, leading the remaining part of the expeditionary force '''[p. 686]''' which had not stayed at Dongola with 'Izzaddīn Aidemur. In his party were the kings (''mulūk'' = the king and the princes) of the Nūba, their women and their crowns and also great multitude of captives: it was indeed a famous day (''yaum mashhūd''). The Sultan divided the captives among the emirs and others; the soldiers (''an-nās'') gave presents to one another, the prisoners were sold very cheaply because of their great multitude. The emir 'Alamaddīn received a robe of honour and was appointed ''Mahmandār''<ref>The Court official in charge of receiving the guests of the Sultan [Qalqashandī]</ref> in place of the emir Sharafaddīn el-Jākī, who had been dismissed, arrested and sentenced to the confiscation of his property.<br />
<br />
As for Nubia, its king Shemamun went back to Donqola. After the Egyptian expeditionary force withdrew, he attacked those [of his enemies] who were found there and defeated them. The king fled with Jorais and the garrison attached to Dongola; they all left for Cairo. The Sultan was angered and gave orders that another expeditionary force be prepared to invade Nubia. (Ziada, p. 743).<br />
<br />
[The Second Expedition Against Shemamun [Year 688 H./ 1289 A.D.]]<br />
<br />
On the last day of Sha'bān [17 September 1289 A.D.], the Sultan sent to Nubia the emir 'Izzaddīn Aibek al-Afram [who was] the emir Jandār; with him there were the emirs Kipchak (''Qibjāq'') al-Manṣūrī, Boktemur al-Jawkandār and Aidemur the Wālī of Qos, as well as the troops (''aṭlāb'') of several (other) emirs and the reserves of the soldiers of Upper Egypt (''al-wajh al-qiblī'') and of the agents of the Wālīs and 40.000 foot-soldiers recruited '''[p. 687]''' from among the Bedouins of Upper and Lower Egypt. Together with them was also the king of the Nubians and Jorais. They set out on the 8th day of Shawwāl [= 26 October 1289 A.D.]; to support them up there were five-hundred boats loaded with grenadiers (''ḥarārīq'') and other boats, large and small, which carried provisions, arms and equipment.<br />
<br />
When they arrived at the frontier town of Aswān, the king of the Nubians died and was buried at Aswān. The emir 'Izzaddīn al-Afram informed [the Sultan] about this and the Sultan sent one of the sons of the sister of king David who was at Cairo, to make him king. This [prince] taking a horse belonging to the mail service caught up with the expeditionary force at Aswān and accompanied it. The army divided into two halves: the emir 'Izzaddīn al-Afram and Kipchak (''Qibjāq''), with one half of the army consisting of Turks and Bedouins [marched] on the west bank; the emir Aidemur, wālī of Qos, and Boktemur, with the remainder, marched on the east bank. Jorais the agent (''nā'ib'') of the king of the Nūba, with the Awlād Kanz went before the army to reassure the [Nubian] population and to prepare stopping-places. As soon as the army advanced into the country, the chieftains (''mashā'ikh'') and the most prominent people (''u'yān'') came out to meet it, bowed down to kiss the ground and asked for safe-conduct (''amān'') and went back. This [kind of submission] began from the village (''balad'') of Daw as far as the Island of Mika'il, which made up the whole province (''wilāya'') of Jorais.<br />
<br />
[As for the remainder of the country which was not under the jurisdiction of Jorais, from the Island of Mikhā’īl to Dongola], the population evacuated the country by order of the king of Nubia. The army plundered the country, killed those whom they found, let their animals graze in the cultivated fields and destroyed the '''[p. 688]''' "''sāqiyas''" as far as the town of Dongola. They found that the king (''al-malik'') had evacuated it so that no body remained there except one old man and one old woman who said that the king had gone to seek refuge on a Nile island, 15 days' distance from Dongola. The governor of Qos pursued him, but no boat could sail on the Nile thither, as the Nile was unnavigable owing to the rocks. Upon which the poet Nasiraddin b. al-Naqib, who was a member of the expedition, said:<br />
<br />
"O day of Dumqala<br />
<br />
O day of its inhabitants (''ʿabīdi-ha'')! <br />
<br />
From all directions,<br />
<br />
From every quarter, <br />
<br />
Every Nubian said to his sister: -<br />
<br />
Weep as they have stricken (''sakkū'')<br />
<br />
All the Blacks (''sūdān'') from the rear."<br />
<br />
... In the month of Jumadā al-Ākhira [June-July 1290 A.D.], the wālī of Qos arrived with his men at a place opposite the island where Shemamun, king of Nubia, had sought refuge. They noticed that [on the island] there was a great number of Nubian boats; they, therefore, sent messengers to invite him to make his submission and offered him safe-conduct, but he refused. The army remained in position confronting him for three days. As he feared the arrival of the grenadiers with boats, he fled towards ''al-Abwāb'', which lies beyond the frontier of his kingdom, three days' distance from the island where he had been staying.<br />
<br />
The ''Sawākirah'' [sing: ''Sūkarī''], that is to say the [Nubian] emirs, abandoned him. Also the bishop (''usquf'') and the clergy (''qusūs'') abandoned him, [and came back] carrying with them the silver cross (''aṣ-ṣalīb al-fidda'') which is carried on the head of the king (''yuḥmal 'alā ra's al-malik''), and the royal crown (''tāj al-mulk'') : they '''[p. 689]''' asked for a safe-conduct and the wālī of Qos granted it to them; he also bestowed a robe of honour on the most prominent (''akābir'') ones among them. They returned to the city of Dongola in great numbers. When they arrived the emir 'Izzadīn al-Afram and Kipchak crossed the river to the east bank, and the army remained where it was. The army paraded on either bank in battle array (''ālat al-ḥarb''): the grenade boats (''ḥarārīq'') on the river were decorated and the artillery (''ar-zarrāqūn'') displayed nift-fires. The emirs spread the table cloth (''simāṭ'') in the church of ''Usūs''. which is the largest of the churches of Dongola, and held a banquet there; then they enthroned as king the man whom the Sultan had sent; they put the crown on him and obliged him, as well as the nobles, to swear the oath [of allegiance] and imposed the ''baqṭ''. They also selected a troop of soldiers to remain with him under the command of Baybars al-'Azzī, a slave (''mamlūk'') of the wālī of Qos. Then the army returned to Aswān, after it had been away for six months. Afterwards, they went back to Cairo on the last day of Jumadā al-Ulā [6 May 1291 A.D.], with a great booty.<br />
<br />
As for Shemamun, after the departure of the army, he went back to Dongola incognito, knocked at the doors of each of the ''Sawākirah'' (princes). Each prince who came out and recognized him (''ra'a-hu'') bent down to kiss the earth before him and take the oath of loyalty to him. Before sunrise he had gathered all the remnant of his army. Then, he, with his soldiers, entered the royal palace (''dār al-mulk''), dismissed Baybars al-'Azzī and his men [whom] he sent to Qos. He seized him who had reigned in his stead, and put on him an οx-hide taken from an ox which had been slaughtered just before and cut into thongs: he clothed him with them, then had him tied onto a wooden plank and left him so until he died. Jorais, too, was killed [on that day].<br />
<br />
'''[p. 690]''' Later on, Shemamun wrote to the Sultan to apologize and promised that he would pay the ''baqṭ'' which had been imposed and even more.<ref>"''yazīda-hu''". Another possible reading is "''yazūra-hu''" (to pay him a visit).</ref> He sent him some slaves (''raqīq'') and other things as presents, which were received. (Ziada, p.p. 749 - 751).<br />
<br />
[An Edict]<br />
<br />
On Maundy Thursday (''khamīs al-'ahd''), which was on the 24th day of Rajab, [of the year 700 H./1300 A.D.], the Christians and Jews of Cairo, Miṣr and the environs were summoned. An order was promulgated that none of them should [henceforth] be employed in the chancery (''dīwān'') of the Sultan, nor in the chanceries of the emirs; they should not ride either horses or mules; they should comply with anything that was imposed on them.<ref>There follows a list of more prohibitions</ref> The edict carrying the death penalty for any offender was promulgated at Cairo and Miṣr.<br />
<br />
The couriers left to have the edict applied to the Christians and the Jews, all over the empire, from Dongola, in Nubia, to the Euphrates. (Ziada, p. 911).<br />
<br />
[King Ayay<ref>Other possible readings: Āī, Āmī, Āmay, Ānī. The MS of An-Nuwayrī clearly shows Anī.</ref> off to Cairo for Help from the Sultan: [704 H./1304 A.D.]]<br />
<br />
Ayāy, king of Dongola in the country of the Nūba, arrived [at Cairo] bringing a present (''hadīyya'') which consisted of camels, oxen, slaves and alum (''shib'') and whet-stone (''sunbādaj''), and asked for an army (''ʿaskar''). He was received in the Palace of the Guests (''dār aḍ-ḍiyāfa''). The emir Sayf ad-dīn Taqsubā, wālī of Qos, was '''[p. 691]''' appointed [to accompany him] with a troop of ''Wāfidīyya'',<ref>Soldiers of Tatar or Turkish origin</ref> and a number of soldiers (''ajnād al-ḥalqa''), about 300 horsemen, some troops from the wālī of Upper Egypt and a great multitude of nomads (''ʿurbān''). They gathered [arriving] by land and river, at Qos; [then] Taqṣubā left with Ayāy, the king of the Nūba. (Ziada, Vol. II, p. 1, pp. 7 - 8).<br />
<br />
In this year [706 H./1306 A.D.], the emir Taqṣubā and his army returned from the country of the Nuba to Qos, after they had been absent for nine months, and had endured many hardships in the war against the Blacks (''as-sūdān'') and also because of the shortage of provisions. (Ziada II, p. 1, p. 29).<br />
<br />
[Year 707 H./1307 A.D.]<br />
<br />
A letter was received from the emir Karāy al-Manṣūrī in which he levelled accusations against the wālī of Qos. Also a letter arrived from the governor (''mutawallī'') of Qos informing [the Sultan] that Karāy had committed injustice against the fellahs of Edfu, had seized their beasts of burden and had amassed large [stores of] provisions with the intention of fleeing to the country of the Blacks (''Sūdān''). The reply came instructing Karāy to report [to Cairo] immediately and the wālī of Qos to beware of Karāy and to check the routes on both sides [of the Nile]. (Ziada II, 1, pp. 36 - 37).<br />
<br />
[Kerenbes<ref>"''Kudanbes'". CF. Monneret, Storia, p. 239.</ref> King of Nubia]<br />
<br />
In this year [711 H./1311 A.D.] Kerenbes king of the Nūba arrived bringing the fine (''qawad'') imposed on him, after the killing of his brother<ref>We are in the dark about this detail mentioned only by Maqrīzī</ref>. (Ziada II, 1, p. 107).<br />
<br />
'''[692]''' [Year 715 H./1315 A.D.]<br />
<br />
The Sultan sent the emirs 'Alaūddīn Mu'alṭāy (Moghalṭāy), son of the emir of the council (''amīr al- Majlis''). Sayfaddin Sātī the Silāḥdār, Sarimuddin Izbek al-Jarmakī, 'Izzaddīn Aidemur ad-Dāwadār, 'Alāuddīn Ali son of Qarasonqor and Alamaddīn Sanjar ad-Denīsarī with a troop of soldiers employed by the treasury (''ajnād'') and the officers of the troops (''muqaddimī al-ḥalqah''). They were ordered to leave for Dongola in Nubia. They left on the first of Shawwal [29 December 1315 A.D.]. (Ziada 1,1, pp. 145 - 146).<br />
<br />
[The Sultan al-Malik an-Nāṣir Mohammad Ibn Qalāwūn abolished] ... the customs duty on the Blacks (''as-sūdān'') and the inspection of the boats of the Nūba: [before it was abolished] a fixed customs due was levied on each slave, male or female, at the moment they entered the inns (''khānāt''). This was a very bad, squalid practice. (Ziada XX, 1, p. 152).<br />
<br />
[Barshanbo, the Nubian]<br />
<br />
In this year [716 H./1316 A.D.] [the Sultan] decided to put on the throne Barshanbo (''Barshanbū'') the Nubian, who was the son of the sister of David king of the Nūba. He sent the emir 'Izzaddīn Aybek with an army to accompany him.<br />
<br />
When Kerenbes, king of the Nūba, was informed of this, he sent the son of his sister, Kanz ad-Dawla son of Shujā'addīn Naṣr [...] b. Fakhreddin Malik b. al-Kanz to enquire from the Sultan about the matter. The Sultan put Kanz ad-Dawla in jail. The army arrived at Dongola, but Kerenbes, together with his brother Abrām, fled. They were, however, arrested and taken to Cairo, where they were put in prison.<br />
<br />
'''[p. 693]''' 'Abdalla Barshanbo was enthroned king in Dongola and the army returned in the month of Jumadā al-Ulā of the year 717 H. [July-August 1317 A.D.]. Kanz ad-Dawla, who had been released from jail, marched on Dongola. He rallied his men and waged war against Barshanbo, who was abandoned and killed by his men and Kanz became king. When the Sultan was informed of that, he took Abrām out of prison and sent him to Nubia. He [Abrām] promised [the Sultan] to send him Kanz ad-Dawla in chains; then [the Sultan] freed his brother Kerenbes also. When Abrām arrived [at Dongola], Kanz ad-Dawla went out to meet him professing his loyalty; [Abrām] seized him [intending] to deport him [to Cairo]. Abrām died three days after the arrest of Kanz, so the Nūba rallied around Kanz and recognized him as their king. (Ziada, II, 1, pp. 161 - 162).<br />
<br />
[An Arab Raid on Aydhāb]<ref>Cf. Nuwayrī [q.v.].</ref><br />
<br />
In this year [716 H./1316 A.D.], the desert Arabs of Aydhāb (''ʿArab barrīyyat 'Aidhāb'') seized the messengers of the Lord of Yemen and a party of merchants, together with all they had with them. The Sultan sent an army of 500 horsemen under the command of the emir 'Alāuddīn Moghalṭāy, son of the emir of the Council (''amīr al-Majlis''), on the 20th of Shawwāl [4th January 1317 A.D.]. They set out for Qos, leaving it at the beginning of Muḥarram of the year 717 H. [= March 1317 A.D.] heading for the desert of 'Aydhāb. They passed by Sawākin, then they came across a troop of nomads which are called the clan (''ḥayy'') of the ''Halbaka'' [another reading: ''al-kay Kīyyah of the Ḥabasha''],<ref>Cf. Nuwayri: "''Halanka''" (halenqa)</ref> who numbered about 2.000 men '''[p. 694]''' mounted on dromedaries and armed with lances (''ḥirāb'') and short javelins (''mazārīq'') ; they were accompanied by a multitude of people on foot, all naked. [The nomads] could not abide the rolling of the drums (''ṭūbūl''), nor could they stand the arrows [which were discharged at them]: so they withdrew defeated after they had suffered heavy losses. Then the army marched towards the regions of al-Abwāb; later they proceeded to ''Dumqala'', and eventually they returned to Cairo on the 9th of Jumadā al-Akhira of the year 717 H. [= August 1317 A.D.], after they had been away for 8 months. (Ziada IX, 1, p. 162).<br />
<br />
[Ambassadors to Cairo]<br />
<br />
This year [716 H./1316 A.D.] eight ambassadors were at Cairo: viz. the ambassadors of ''Juban'', of Abū Ṣa'īd [i.e. Persia]; of Uzbek, of Toghay, of the Lord of Barcelona (''Barshalūnā''), of the Lord of Istanbul, of the Lord of the Nūba (''ṣāhib an-nūba'')<ref>M.M. Ziada (p. 164) pointed out that the Nubia king in that year was Kanz al-Dawla and the purpose of the embassy was to obtain from the Sultan recognition of Kanz as king of Nubia after has seized the power.</ref> and of the king of Kurj [Georgia]: all of them were there to profess their loyalty. An event like this had never happened under the Turkish government (''ad-dawla at-turkīyyah'') in the past: the greatest number [of ambassadors] ever assembled at the time of al-Malik aẓ-Ẓahir [Baybars I.] was five ambassadors. (Ziada II, 1, pp. 163 - 164).<br />
<br />
In the month of Rajab of the year 719 H. [August- September 1319 A.D.], news was received at the court that the Arabs had revolted at 'Aydhāb and had killed the Customs Inspector (''shādd'') residing in that town. The Sultan despatched the following emirs: al-Āqwash [al-Manṣūrī], the chief of the army, Muḥammad b. ash-Shams, '''[p. 695]''' 'Alī b. Qarāsonqor; Ṭaqṣubāy al-Ḥisāmī, Baybars al-Karīmī and Aqwash al-'utrays. He [then] rewarded Aqwash al-Manṣūrī by appointing him prefect of the Ṭubulkhānāt and gave in fief to him the frontier town of Aswān, but he had to reside at 'Aydhāb. (Ziada II, 1, p. 194).<br />
<br />
[Kerenbes Finally Deposes from the Throne: Kanz King of Nubia 723 H./1323 A.D]<br />
<br />
The first day of Dhū-l-Hijja [= 1 December 1323 A.D.] the emirs Alāuddīn 'Alī b. Karasonqor, Sayfaddīn Aidemur al-Kābikī, and Ṭaqṣubāy went out with 500 horsemen [in amount] (''ajnād al-ḥalqa'') to Nubia. Kerenbes (''Kurunbus'') accompanied them. They arrived at Dongola, where Kanz ad-Dawla had seized power. Kerenbes wrested power from him and Kanz ad-Dawla fled. Kerenbes sat on his throne (''sarīr mulkī-hi''): then the Egyptian force returned. Kanz ad-Dawla, however, did not cease fighting Kerenbes, after the army had departed and eventually reigned over the country in place of Kerenbes. (Ziada II, 1, p. 250).<br />
<br />
On the 3rd of Sha’bān [724 H./27 June 1324 A.D.], the cavalry which had been on an expedition to Nubia returned [to Egypt] after they had been away for eight months. (Ziada, ibid., p. 257).<br />
<br />
In the month of Rajab [July 1325 A.D.], news was received that a windstorm in Upper Egypt, in the country of the Qammūla Arabs, had uprooted more than 4.000 palm-trees in one hour and had destroyed several places at Akhmīm, Asiut and Aswān and in the country of the Blacks (''Sūdān'') and that many people and cattle had died. (Ziada, ibid., p. 257).<br />
<br />
'''[p. 696]''' [Ambassadors from Nubia - 1325 A.D.]<br />
<br />
In this month [Muḥarram 725 H. = December 1324 - January 1325 A.D.] a number of ambassadors never seen before under the Turkish government assembled together at Cairo. They were: the ambassadors of the Lord of Yemen, of the Lord of Istanbul, and the ambassador of al-Ashkarī<ref>Lascaris</ref> those of the king of Sīs, those of Abū Ṣa'īd [Persia], those of Mardīn, those of Ibn Qurmān and the delegates of the king of Nubia (''malik an-Nūba''): all professed their loyalty. (Ziada, ibid., p. 259).<br />
<br />
[741 H./1340 A.D.]: The Sultan Nāṣir [Ibn Qalāwūn] also took interest in sheep breeding farms. He appointed some [of his] servants as husbandsmen to take care of them. Every year he sent the emir Aqboghā Abdel Wāḥid with a great number of the Sultan's own slaves (''mamālīk'') to inspect the sheep farms from Qos to Gīza and to bring [from the farms] the best specimen. He also sent [agents] to ’Aydhāb and to the country of the Nūba to import sheep. He had a enclosure (''ḥush'') built for them in the fortress of Moqaṭṭam and appointed to it some Christian farmers. [to take charge of it]<ref>"''Khuwala''" (managers). Taghribirdi adds that they were chosen among the Christian prisoners of war. (''Nujūm'', IX, 171).</ref>. He was so interested in breeding geese (''awizz'') and appointed a number of servant and girl-slaves to look after them. (Ziada, ibid., pp. 531 - 532).<br />
<br />
Presents were sent to him [Ibn Qalāwūn] from the Kings of Maghrib, India, China, Ḥabasha, Takrūr, from the Nūba and the Turks, the Rūm and the Franks. (Ziada, ibid., p. 533).<br />
<br />
On Tuesday, the first day of Muḥarram [749 H. = 1st April 1348 A.D.] news arrived that Ismā'īl al-Wāfidī, '''[p. 697]''' the wālī of Qos, who had fled from this town, had been slain. He had gathered a number of ''Wāfidīyyah'' with the intention of seizing the kingdom [of the ''Sūdān'']; but they [the Sūdān] fought against him, killed him as well as all his men and took much money. (Ziada, ibid., p. 574).<br />
<br />
[Brigandage and Repression in Upper Egypt]<br />
<br />
In this year [752 H./1351 A.D.], the news was received that the emir Ezdemur the Blind (''al-a'mā''), the ''Kāshif'', organised the emirs who were in various districts near him and set out [to war] by night, together with the emir Ainebek. He took the nomads of the 'Arak tribe by surprise at dawn and killed a number of them while the remainder sought refuge on a mountain side. Afterwards he returned and made contact with the Banī Hilāl, who were enemies of the 'Arak. A great number of Banī Hilāl and other [nomads] rallied round him. The emir Ezdemur wrote to the Awlād Kanz to guard the routes against the 'Arak. He left for the mountain, taking with him the emir Fārisaddīn and the emir Esendemur, the governor of Atfih. Al-Ahdab [the chief of the 'Arak] went out with a great multitude against him, but could not resist his attack and was forced to withdraw, because of the many arrows that were discharged: he abandoned his provisions and his women [on the battlefield]. The emir Ezdemur then exclaimed: - "You, Beni Hilal! down with your enemies (''dawbakom a'dā'akom'')!" The Beni Hilal fell on their enemies, killing and plundering cattle, grain, flour, goat-skins and water-skins; they [also] seized their women so that the hands of the Beni Hilal and of the soldiers were full of booty.<br />
<br />
He [Ezdemur] then wrote to the Sultan [Ṣāliḥ, son of Nāṣir Ibn Qālāwun] telling him that the lands had begun '''[p. 698]''' to turn green, that the rebellious nomads had made their submission and that the population had become sedentary. The Sultan and the emirs were very pleased [at the news] and he [the Sultan] awarded the ''Kāshif'' and all the emirs a robe of honour. (Ziada II, 3).<br />
<br />
From: Sulūk, vol. VII:<ref>The following passages from Maqrīzī's ''Sulūk'' [vols. VII-X] have ben taken from Mus'ad ''Al-Maktaba'' (pp. 346-354), because the last part of ''Sulūk'' edited by M. Mustafa Ziada was not yet published when the passages below were included in the present collection. Dr. Mus'ad edited extracts on Nubia from three Cairo MSS of Maqrīzī's ''Sulūk''.</ref><br />
<br />
[In the year 767 H./1365/66 A.D.] news was received that great disturbances had been caused by the Awlād Kanz and the clan (''ṭā'ifa'') of the ''ʿAkārima''<ref>The 'Akarima were a clan of an Arab tribe in Egypt, who migrated from Manfalūt to Nubia. The time of their migration is not known.</ref> at Aswān and Sawākin. By cutting the road they prevented merchants and other travellers from travelling and had also stolen people's property. Moreover, the Awlād Kanz had occupied the frontier town of Aswān, the 'Aydhāb desert (''ṣaḥrā'') and the desert (''barriyya'') of the Interior Oases (''al-wāḥāt ad-dākhiliyya''). They had married the daughters of the kings of Nubia as well as those of the emirs of the 'Akārima, thereby increasing their power considerably.<br />
<br />
After a time, Rukn ad-dīn Kerenbes [Kirinbis],<ref>Thus spelt in ''Al-Maktaba''.</ref> one of the Nuba chieftains (''min umarā' an-nūba''), arrived [at the Court], accompanied by al-Ḥājj Yāqūt, the drogman of the Nūba, and Arjūn Mulūk Fāris ad-dīn, with a letter from the Regent (''mutamallik'') of Dumqula. In the letter [the Regent reported that] his sister's son (''ibn ukhtihi'') had broken the oath of loyalty and had marched on Dunqula with the help of the Banī Ja'd<ref>An Arab clan dwelling near Atfīh.</ref> Arabs. A '''[p. 699]''' fierce battle was fought [at Dongola] in which the king (''al-malik'') was killed and his man were defeated.<br />
<br />
They, however, chose the brother of the late king to take over the kingdom, after which they withdrew to Daw, between Dumqula and Aswān, to maintain resistance. The son of the sister of the late king occupied Dumqula, sat on the throne (''sarīr al-mamlaka'') and held a banquet [alīma] in honour of all the emirs of the Banī Ja'd and their nobles. At the same time he appointed some of his trusted men to lay an ambush with the object of murdering them [Banī Ja'd]. He ordered the houses near the Guests' House should all be cleared [of their occupants] and be filled with fuel/wood (''ḥaṭab''). After the banquet was over and guests had become drunk, a group of his men rose up brandishing their weapons and stood at the gate of the Guests' House, while others lighted the wood. As the flames rose, the Arab Bedouins (''ʿurbān'') rushed to the exit to escape, but the natives fell upon them and killed nineteen emirs together with a number of their chief men. Then the nephew [of the late king] mounted the horses and attacked the army (''ʿaskar'') of the Bedouins and killed a many more. The remainder [of the Arabs] took flight and the king seized all their property. From the stores of Dumqula he carried away all the goods (''dhakha'ir'') and other property (''amwāl'') he found, he left the town depopulated and fled to Daw. There he became reconciled with the Regent (''mutamallik''), on condition that he was appointed his ''nā'ib'' while the kingdom should remain in the hands of the Lord of Daw. Both of them asked the Sultan (''al-malik al-Ashraf Sha'bān'') to help them against the Arabs in order that they [viz. the mutamallik and his nā'ib] might recapture their kingdom. They undertook to bring a tribute (''māl'') to Egypt, every year. The Sultan despatched a force '''[p. 700]''' [led by] the emir Aqtemer 'Abd al-Ghānī, the chief ''hājib'', to whom he added the emir ''al-Jāy'' who was one of the "Commandants of Thousand" (''umarā' al-ulūf'') and ten "Commandants of Ten" (''umarā' 'asharāt''), eight Commandants of Tubulkhānāt, among whom the emir Khalīl b. Qawsūn, Esendemer Marnūsh al-hājib, Mankutemer the Jashinkār, Duqmāq b. Tughnajī, Mankutemer, the Inspector (''shādd'') of the Palace, the emir Musā b. Qurmān, the emir Muḥammad b. Ṣirtaqṭāy with a company of the Sultan's own ''mamālīk''. On 16th Rabī' al-Awwal [1 December 1365 A.D.], they began making preparations for the expedition; on 24th of the same month [8 December 1365 A.D.] they left in number of 3.000 cavalry. They halted at Qos for six days, during which time they summoned the emirs of the Awlad Kanz [to come to Qos] to renew their allegiance, also threatening them with the bad consequences that might derive from their disobedience; then they gave them safe-conduct. They moved from Qos [towards Nubia] and, on the road (''ʿaqaba'') of Edfu the emirs of the Kunūz came to express their loyalty. The emir Aqtemer 'Abd al-Ghānī bestowed on them robes of honour and honoured them in many ways, then he proceeded together with them to the frontier town of Aswān. He camped outside the town in the open plain (''barr'') on the west bank for 14 days. During this time the boats of the expedition were unloaded, and the cargoes which consisted of weapons and other things, were carried overland past the Cataract to the village of Bilāq. After the transport of arms, grain and other equipment was completed, the boats had passed the cataract; those which had suffered damages during the crossing of the cataract had been repaired and all arrived beyond the cataract, the loads were taken on board again to the boats and they sailed down the Nile. The army, too, moved into Nubia marching on the bank, parallel to the fleet, for one day.<br />
<br />
'''[p. 701]''' Suddenly, messengers of the Regent of Nubia were seen on this way, to meet the army they informed [the emir] that the Arab had come to Daw and had besieged the king, the emir Aqtemer 'Abd al-Ghānī chose a company of cavalry and hastened towards Daw, leaving the remainder of the army with the equipment. He went at full speed and when he arrived at the fortress of Ibrīm (''qal'at Ibrīm'') he spent the night there. He held meetings with the king of the Nuba, the 'Akārima Arabs and the remainder of the Awlād Kanz. In the meantime the rest of the army arrived. He made a plan with the king of Nubia to capture the Awlad Kanz and the emirs of the 'Akārima, and was able to seize them all. Then the Regent of Nubia immediately set out with a detachment of ''mamālīk'' marching on the east bank until [he reached] the island of Mikā’īl where the 'Akarima had made their headquarters. The emir Khalil b. Qawsun marched on the west bank with another company: the two of them laid siege to the island of Mikā'īl at sunrise and took prisoner all those who were there. The besiegers killed some of them with arrows and napht fire. Some managed to escape; a few of them fled to safety, others remained cut off on the islets of the [Second] Cataract and the majority drowned. Ibn Qawṣūn took the women and children, the prisoners and spoils to the emir Aqtemer; some of the prisoners were divided among the emirs, some were set free and some others were chosen to be presented to the Sultan. An agreement was signed, under which the seat (''kursī'') of the king of Nubia would be in the fortress (''qal'a'') of Daw, because Dumqula was in ruins, as mentioned above, and also because it was feared that the Banī Ja'd would attack again and capture the king if he settled at Dumqula. The emir Aqtemer 'Abd al-Ghānī wrote a letter in which he pointed out that the king of Nubia had agreed to establish himself in the fortress of '''[p. 702]''' Daw and had declared that he no longer needed [Egyptian] help, and therefore he had consented to the return of the army to Egypt. Then he [Aqtemer] bestowed on him the robe of honour given by the Sultan and established him on the throne (''sarīr al-mamlaka'') in the fortress of Daw. His nephew took up residence in the fortress of Ibrim.<br />
<br />
After all these affairs were concluded, the king of Nubia sent a gift to the Sultan and one to the emir Yalbogha al-Atābek, [both gifts] consisting of horses, camels, slaves and other [valuable] objects (''tuḥaf''). The array went back taking with it in irons the emirs of the Kanz family and the emirs of the 'Akārima. They stayed at Aswān for seven days, during which time it was announced that anyone who had any claims against the Awlād Kanz might raise them with impunity. Many accusations were levelled against them. Therefore, some of their slaves (''ʿabīdihim'') were seized and cut in half.<br />
<br />
The army left Aswān for Cairo. They arrived on 2nd Rajab [13 March 1366 A.D.] with the prisoners. They presented the prisoners to the Sultan who had them led to prison in irons. The emir 'Abd al-Ghānī received a robe of honour, and the gift [of the Nubian king] was accepted by the Sultan.<br />
<br />
In the year 767 H. [1365/66 A.D.], [al-Ashraf Sha'bān] the Sultan appointed a new wālī to Aswān in the fief which had traditionally belonged to the Awlād Kanz - and this was a decision without precedent. He assigned that fief to the emir al-Ḥisām, known under the nickname of "Black Blood" (''ad-dam al-aswad''), and handed over to him those Awlād al-Kanz who were detained in Cairo. The emir sent to Qos taking the prisoners with him. At Qos, he had them all nailed (''sammara-hum'') [to the pillory ?]; then he went on his way with them still nailed (''musammarīn'') from Qos to Aswān, where he had them sawn in half (''wassata-hum'').<br />
<br />
'''[p. 703]''' That gesture shocked the children and the slaves [of the Kanz family], who, in agreement with the 'Akārima, marched on Aswān. "Black Blood" met them and fought them, but they defeated him and wounded some of his mamālīk soldiers. Then they [Kanz and ’Akārima] fell on the inhabitants of Aswān, killed some and plundered and destroyed their houses setting fire to them until they annihilated a great number of the Aswān citizens, seized their women and did in Aswān what the Franks had done in Alexandria.<br />
<br />
From: "Sulūk", vol. VIII:<br />
<br />
In the year 780 H. [1378 A.D.], the emir Qurṭ, the governor (''mutawallī'') of the frontier town of Aswān, sent to Cairo [as a present] eleven heads [he had beheaded] of the Awlād Kanz and two hundred of their men in irons. The heads were hung at Bab Zuwayla, an event never seen before.<br />
<br />
On 11th Muḥarram [781 H. = 30 April 1379 A.D.] Ghulām Allah, the son of the ''Muhtār at-Tashtkhānāt'' [Chief of the Sultan's Laundry] was arrested [a second time] after he had been released and restored to the office of ''Khizana Shamāyel''<ref>The office of one Shamāyel, a Syrian, who, under Sultan al-Kāmil [1218 A.D.] was promoted to high offices in the Sultanian court.</ref>. The reason for his arrest was that the emir Qurṭ of Aswān had discovered a consignment of swords, bearing the name "Ghulām Allah" engraved on the swords, addressed to the Awlād al-Kanz. The emir brought the swords with him when he came [to Cairo]. On the 17th day [6 May], two men of the Awlād al-Kanz were pilloried (''summira'') and paraded around in Cairo and Fusṭaṭ and finally cut in half. This action, however, weakened the prestige of the government, because extreme severity and exaggerated arrogance on the part of the government '''[p. 704]''' (''dawla'') encouraged the Awlād Kanz to break their loyalty and take up arms so that the government lost control over Aswān and the town suffered total destruction.<br />
<br />
In the year 787 H. [1385 A.D.], a report was received at the court, informing that the Awlād al-Kanz had attacked the town of Aswān and killed the majority of the population, carried off the citizens and the walī took to flight. Then Ḥusayn b. Qurṭ b. 'Umar, the Turkumānī, was invested [with the governorship of Aswān] and settled there. [On that occasion] an order was issued for the ''Kāshif'' and Ibn Māzan to accompany him thither.<br />
<br />
From: "Sulūk", vol. X:<br />
<br />
In this month [Rajab 798 Η. = April 1396 A.D.], the Aḥāmida, who were a branch of the Arabs of Upper Egypt, together with a group of Hawwāra, marched against Ibn 'Arīb (''ʿUrayb''), the wālī of Aswān, and made an alliance with the Awlād al-Kanz. Ḥusayn, the father-in-law of Abū Daraqa, fled before them, and they plundered his house and all that was found in the town (''balad''). The [men of the] mail service, directed by Omar b. Elyās, the ''nā'ib'' of the southern provinces, [''al-wajh al-qiblī''] went out to pursue them. Omar Ibn ' Abd al-'Azīz marched [against him] with a party of Hawwara, and Omar b. Elyās, being unable to beat them, returned home without achieving any result.<br />
<br />
On the 2nd [of Muḥarram of the year 800 H. = 25 September 1397 A.D.], Nāṣir, the Regent (''mutamallik'') of Nubia arrived fleeing from his cousin (''ibn 'ammi-hi''). The Sultan [''aẓ-Ẓāhir Barqūq''] honoured him and bestowed on him a robe of honour and restored aṣ-Ṣārim Ibrāhīm ash-shahabī to the office of wālī of Aswān and Nāṣir ad-dīn helped him [Ṣārim] [to regain Aswān]. (Mus'ad, pp. 346-354).<br />
<br />
<references/><br />
<br />
[[Category:Literary Sources]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Al-Makin&diff=4720Al-Makin2016-12-17T15:59:20Z<p>Adam Simmons: </p>
<hr />
<div>'''[pp. 372-379]'''<br />
<br />
AL-MAKĪN (JIRJIS IBN AL-'AMĪD)<br />
<br />
''(1205 - 1273 A.D.)''<br />
<br />
''Jirjis Ibn al-‘Amīd Abī-l-Yasīr b. Abī-l-Makārim b. Abī-t-Tayyīb al-Makīn (the "Steady one"), one of the greatest historians of the Coptic Church. Born in Cairo (in 1205 A.D.) he became War Secretary under Baybars in the campaign against the Tartars and was imprisoned for high treason (1261-1271 A.D.). Afterwards he lived in Baghdad.''<br />
<br />
''Graf 2, 348-351; EI (s.v.)''<br />
<br />
'''[p. 373]''' ''Al-majmū' mubārak (The Book of the Blessed Collection, a Universal Chronicle), Part II: Ta'rīkh al-Muslimīn<ref>For the relationship to the ''Chronicon Orientale'' of Butros ibn ar-Rāhib, PO 1, cf. M. Chaine, Le “''Chronicon Orientale''”, in: ''Revue de l’Orient Chrétien'', 1931/1932, pp. 390-405.</ref> (The History of the Caliphs 950-1260 A.D.)''<br />
<br />
''Ed. and Latin transl.: Th. Erpen, Historia Saracenica. Leiden 1625.''<br />
<br />
''MS. Paris, Bibl. Nat. MS ar. n. 294 fol. 19v.''<br />
<br />
''T.: Erpen and MS Paris A:0''<br />
<br />
<br />
The children of Ham gave origin to 32 heads [of tribes] who settled in Syria (''Shām''), and in the land of Cana'an until the land of Miṣr and beyond as far as the extreme Maghrib. Of their number are the Canaanites, the Philistins (''al-Filastīniyyīn''), the Copts (''al-Qubṭ''), the Marīs, the other tribes of Sudan, Zanj, Maghāriba and Berber ...<br />
<br />
They possess six alphabets, viz. the Coptic, the Nubian, the Ethiopian, the Phrījī, the Qolqī and the Phoenician. (Paris, Bibl. Nat. MS ar. 294, fol. 19v.).<br />
<br />
In that year (31 H./652 A.D.), 'Abdalla b. Sa'īd (sic!), the emir of Egypt raided the country of the Nūba. Their king made a peace with him on [the agreement about the consignment of] a large number (''jumla ʿazīmah'') of captives (''sabī''). (Erpen, Book 1, Ch. 4, p. 32).<br />
<br />
[Patriarch Isaac (696 - 699 A.D.)]<br />
<br />
An envoy from India<ref>See: Severus n. 1, also Michael the Syrian, n. 2.</ref> came to him [Patriarch Isaac] to ask him to ordain bishops and priests for the Indians. '''[p. 374]''' He refused until the king of Egypt ordered him to do it. But, by that time, the envoy had gone to another [Patriarch], who granted his request: and this event caused many troubles. (Erpen, Book 1, Ch. 12, p. 68).<br />
<br />
[King Cyriacus of Nubia]<br />
<br />
In the year 120 of the Hegira [737 A.D.] Anba Khael was made Patriarch of Alexandria, at the time of Hishām b. 'Abdal-Malik, on the 7th day of Thot in the year 460 of Diocletian [744 A.D.]. He remained Patriarch twenty-three years. In this time the Caliph was Marwān b. Ja'd<ref>“Marwān b. al-Ja’a” was called “''al-Ja’dī''” after his vizier al-Ja’d, who was most influential on him. Here Makin makes Marwān “''son'' of Ja’d”.</ref>, under whose caliphate he suffered many adversities, while the governor of Egypt was one 'Abdal-Malik b. Musā, formerly a Jew who passed over to Islam. This [governor] put the Patriarch in jail and exacted money from him. The Patriarch asked and obtained permission to go out to beg money throughout the provinces. He [Patriarch Khael] went out begging in the country with bishops. The population was already suffering from [other] hardships when he [arrived] asking for money. They returned to Miṣr on the 21st day of Tubeh. On that night a disastrous earthquake happened.<br />
<br />
When 'Abdal-Malik b. Musā, the wālī representing the Caliph Marwān al-Ja'dī, believed that what had happened was (a sign of the divine wrath) for the forcible exactions, he feared greatly and accepted whatever amount of money they had collected and dismissed them.<br />
<br />
In the year 461 of Diocletian [745 A.D.], King Cyriacus of Nubia, on learning of the treatment which the agent of Marwān had inflicted upon the Patriarch and '''[p. 375]''' Christians, went to Egypt with an army of one hundred thousand black horsemen. When he was not far from Miṣr, 'Abd al-Malik, the governor, sent for the Patriarch asking him to write a letter to the king of Nubia to turn him away from his invasion. He actually wrote to him, telling him that the Christians were doing well. Therefore, he went back without joining battle and they rejoiced at this. (Erpen, Book 1, Ch. 18, pp. 82 - 83).<br />
<br />
[Nubia under Jacobite Jurisdiction]<br />
<br />
Sa'īd ibn Baṭrīq says in his "History" that in the time of Hishām [723 - 742 A.D.], while the king of the Rūm was Leo [Isauricus], in the third year of his [Hishām’s] Caliphate, Cosma was elected Patriarch of Alexandria for the Orthodox [Melkite] community and that this community, at Alexandria, used to pray in the Church of Saint Sabba, because the Jacobites had taken over all the [other] churches ...<br />
<br />
He also says that the Orthodox [Melkite] community of Alexandria remained without a Patriarch for 97 years, from the Caliphate of 'Umar ibn al-Khaṭṭab [634 - 644 A.D.] until [this] Cosma was elected [731 A.D.] in the time of the governor (''wālī'') Hishām b. 'Abd al-Malik. He also says that Cosma was illiterate and did not know how to read or write and that he [formerly] was a carrier of water. He also says that the Jacobites occupied [all] Egypt and appointed Jacobite bishops in all the sees, and that the Jacobite Patriarch ordained bishops for Nubia and that since that time Nubia turned Jacobite. (Erpen, Book 1, Ch. 18, pp. 83 - 84).<br />
<br />
'''[p. 376]''' [Patriarch Joseph (830 - 849 A.D.)]<br />
<br />
In his time, there was in Ethiopia (''al-Ḥabasha''), a bishop called Ya’qūb.<ref>Severus (q.v.) relates this story with more details and mentions the name of the Bishop John, ordained by Patriarch Ya’qūb. Makīn called him Ya’qūb, probably confusing him with the name of Patriarch Ya’qūb who ordained the bishop (John) for the Ethiopians.</ref> While the king [of Ethiopia] was out at war, his wife expelled him [the bishop] from the country and replaced him with another bishop.<br />
<br />
Then they were striken by drought and plague, so that the kingdom suffered great harm. The bishop had taken refuge in Egypt. When the king [of Ethiopia] came back from war, he blamed his wife and sent to the Patriarch asking him to send back the bishop, which the Patriarch actually did. They received him with great honour and Joy. During his patriarchate, he ordained bishops and sent them to Ifrīqya, Western Pentapolis and Kairawān. (Erpen, Book II, Ch. 9, p. 145).<br />
<br />
In the eighth year of the Caliphate of al-Mutamid (869 - 892 A.D.), or according to others, during his seventh year, which is the Hegira year 263 [= 876 A.D.], the father Michael [III; 876 - 901 A.D.] was made patriarch of Alexandria for the Coptic Jacobites, during the governorship of Aḥmad Ibn Ṭūlūn [868 - 883 A.D.]. He held this position for 25 years. Aḥmad ibn Ṭūlūn taxed him 20,000 golden dinars; therefore he sold the Churches of Alexandria, the land [property] of the Ḥabash in Egypt and that church which is near ''al-Mu’allaqa'' at Qaṣr ash-Shama of Miṣr; he also imposed on every Christian a tribute of one ''qirāṭ''. (Erpen, Book II, Ch. 16, p. 176).<br />
<br />
'''[p. 377]''' [Death of Sa'īd Ibn Baṭrīq]<br />
<br />
In the year 328 [= 939 A.D.] Sa'īd ibn Baṭrīq, the historian, who was Patriarch of the Orthodox community in Alexandria died. He died on the last Monday of the month of Rajab, after he had been a Patriarch for seven years and six months.<br />
<br />
During his patriarchate there happened many troubles which caused a constant hatred between him and his people. This situation grew worse until Muḥammad b. Tughjī,<ref>The first of the Ikhshīd dynasty of emirs. (935-946 A.D.).</ref> Lord (''ṣāḥib'') of Egypt, sent an officer (''qa'īd'') by name Abū-l-Ḥasan with a troop of Tinnis to confiscate all their churches and all the furniture and vessels that were found therein. They were so many, that the gold and silver had to be weighed on the weighbridge. (Erpen, Book III, Ch. 1, pp. 208 - 209).<br />
<br />
[A Nubian Raid on Aswān]<br />
<br />
In the year 345 [= 956 A.D.], the king of Nubia carried out a raid as far as Aswān and destroyed the town. Some of the inhabitants he killed and some others he seized and took prisoner. But the Egyptian army pursued the Nubians by land and by river, joined battle with them and defeated them; [the Egyptians] took many of them prisoner while the remainder fled, and also captured one of their fortresses called Rīm<ref>Ibrīm, Erpen's translation: “quae Rima dicta erat”.</ref>. (Erpen, Book III, Ch. 4, p. 229).<br />
<br />
[The Caliphs Al-'Azīz Billah and Al-Ḥākim]<br />
<br />
In this time [i.e. under Patriarch Philotheos<ref>Erpen wrote “''Philoponus''” probably misreading the diacritic dots.</ref>, (981 - 1003 A.D.)], the Melkites seized from the Jacobites '''[p. 378]''' the Church of the Lady, (''Kanīsat as-sayyida''), which is called by them, up to now, the "Church of the Patriarch". The reason was that 'Azīz Billah, Lord of Egypt, had taken as his wife a Christian (''naṣrāniyyah'') Melkite (''malikiyya''), by whom he had a daughter. That woman had two brothers, one by name Jeremias (''Irmiyas''; Orestes, according to others), whom the Caliph ordered to be made (''ṣayyara-hu'') Patriarch of Jerusalem; the other by name Arsenius, whom he made (''ṣayyara-hu'') Patriarch of Cairo (''al-Qāhira'') and Miṣr. The two, being uncles of the daughter of 'Azīz, were friendly with him, and for this reasons, they were promoted to high positions in his reign. In addition, Arsenius asked for that church, and the king ordered that it be given him. (Erpen, Book III, Ch. 5, p. 247).<br />
<br />
He [al-Ḥākim Biamrillah, 996 - 1021 A.D.] oppressed Christians and Jews, pulled down their temples, and vexed them so that many embraced Islam. Later on, changing his mind, he permitted all those who had crossed over to Islam to go back to their religion and allowed them to restore their temples.<br />
<br />
It is said that one day, he [al-Ḥākim] asked his Chief-Propagandist (''dā'ī''): - 'How many [converts to Islam] are registered in your register (''jarīdah'')?’ He answered: - 'Sixteen thousand already believe that you are Allah!' In fact he did not have a sound mind and was completely mad. (Erpen, Book III, Ch. 6, p. 260).<br />
<br />
As for the Christians, the "Histories of Christians" (''tawārīkh an-naṣārā'') record that, under this Caliph of evil memory, Anbā Zachariā was elected Patriarch in the seventh year of al-Ḥākim [i.e. 1004 A.D.] and that he sat as a Patriarch for twenty-eight years and seven months under persecution. He was, in fact, thrown to the lions [year 1012 A.D.] by order of al-Ḥākim, together with '''[p. 379]''' one Sausan the Nubian (''Sawsanah an-Nūbī''); but the lions, though hungry, did not do any harm to them and therefore after three months they were released. (Erpen, ibid., pp. 263 - 264).<br />
<br />
[Patriarch Michael IV (1092 - 1102 A.D.)]<br />
<br />
In his time, the level of the Nile decreased exceedingly so that [the Caliph] al-Mustanṣir sent him to Ethiopia with gifts and precious objects. The King of Ethiopia came out to greet him and received him with great respect and asked the reason for his coming and he told him about the extremely low level of the Nile water in Egypt and consequently, the extreme damage threatening the Egyptian people. Then the king ordered that the dam (''sadd'') should be opened,<ref>Erpen: “''Ita diverticulum recludi jussit''” (He ordered that the “outlets” should be blocked).</ref> so that the water could flow to Egypt, as the Patriarch himself had come for that reason. The Nile rose three cubits in one night, so that when it reached full level, the fields of Egypt were watered and sown. The Patriarch came back and was received with great honour. (Erpen, Book III, Ch. 8, pp. 358 - 359).<br />
<br />
From "''Historia Arabum''" of Roderick Ximenez, Ch. 7 (Erpen op.cit.)<br />
<br />
This [’Uthmān b. al-’Affān] subjected to the sect of the Sarrasins and to his empire such territories lying above Egypt, as Libya (''Libīm''). Marmarica, Pentapolis, ''Gazaman'' (sic! for Garama) and Ethiopia.<br />
<br />
<references/><br />
<br />
[[Category:Literary Sources]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=John_of_Nikiou&diff=4614John of Nikiou2016-04-19T22:24:52Z<p>Adam Simmons: </p>
<hr />
<div>'''[pp. 30-35]'''<br />
<br />
JOHN OF NIKIOU<br />
<br />
''(686 A.D.)''<br />
<br />
''Bishop of Nikiou (Abshai), called John al-Mudabbir. Wrote a Greek Universal History, most important for the '''[p. 31]''' time of the Arabic conquest of Egypt, which has been preserved in the Ethiopian version of an Arabic translation.'' <br />
<br />
''Krumbacher 403f.''<br />
<br />
''Ed.: H. Zotenberg, ''La Chronique de Jean de Nikiou'', Paris 1883 (1935), with French translation. English translation: R.H. Charles, London 1916.''<br />
<br />
''T.: Zotenberg C:1''<br />
<br />
<br />
Ch. XXVIII ... [Melchisedec] descended from the family of Sidus,<ref>Sidus is said to have founded Sidon in Phenicia</ref> son of the king of Egypt and Nubia. (Zotenberg, La Chronique, p. 253).<br />
<br />
Ch. LI: Elkad, having received the news of his father's death, fled and went to Nubia. Then Cambyses<ref>In the same chapter he is called ''Nabuchodonosor II'', [Nebuchadnezzar]</ref> pillaged the town of 'Ōn' and Upper Egypt as far as Ashmunein (''Eshmūn''). Then they [the inhabitants of Ashmunein] sent a message to Elkad, son of Mūjāb, in Nubia, and invited him to come to them, because they wanted to make him their king in place of his father, for he [Elkad] had in the past fought wars in the provinces of Assyria. Elkad gathered a numerous army of Ethiopians (''Salimān'') and Nubians (''Nōbā'') and marched against the army of Cambyses following the eastern bank of the river Gehōn. The Ethiopians were unable to cross the river. Then the Persians, full of guilt, drew away and began to march as if they were fleeing; then, by nightfall, they cautiously '''[p. 32]''' crossed the river, stormed the town of Ashmunein and advanced into Upper Egypt. They devastated the town of Aswan, crossed the river in front of the town of Ahīf and sacked Philae in the same manner as they did to other towns. Then they turned to the remaining towns and villages, pillaging and burning them down in such a way that the whole of Egypt became a desert: no living creature, whether man or even bird of the sky, could be found. (p. 273 - 274).<br />
<br />
Ch. LXXXIX [XC]<ref>This quotation is taken from the Index of Chapters, at the beginning of the book.</ref>: ... About the baptism of the people of the Lazes (''Aryūsāwiyān'')<ref> Zotenberg translated "Lazes", but noted that this is a distorted form of some other name. The original has "Ariūsāwiyān" (Arians), but the Arians are out of question here.</ref>, and of the kings of Indians (''Hend'') and Homerites (''Elmārītes'') who are the Nubians (''Nōbā''); about the religion of these, before their conversion to Christianity. (p. 234 - 235).<br />
<br />
Ch. XC: ... Under the reign of Emperor Justinian, a war broke out between the Indians and the Ethiopians. The king of the Indians was named ''ʿEndās''; he worshipped the star called Saturn. The country of the Ethiopians was not far from Egypt: it comprised three kingdoms of Indians and four kingdoms of Abyssinians, situated on the littoral of Ocean to the east. The Christian merchants who crossed the land of the worshippers of stars and the [country of the] Jews which we have mentioned above, were subject to great vexations. Whenever the Christian merchants entered his state, Damnus (''Dhū Nuwās''), the king of the Jews, killed them and took their goods, saying: '''[p. 33]''' "As the Romans oppress the Jews, I shall, in my turn, kill all the Christians who fall into my hands". Therefore, all trade stopped and vanished from Inner India.<br />
<br />
The king of the Nubians<ref>Malalas [q.v.] reporting this same episode, wrote "King of Aksum" instead of "King of the Nubians". The event here referred to seems to be the Ethiopian campaign against Yemen in 525, in the time of the Aksumite King Caleb. As the kings of Aksum had been converted to Christianity since the 4th century, it seems that the vow of the Aksumite king might have been for his retirement to monastic life. John of Nikiou, or his Ethiopian translator, probably unaware of this detail and feeling embarassed at placing the conversion of Ethiopia to Christianity at a very late date, may have distorted the fact and substituted the "King of the ''Nubians''" for the "King of the ''Ethiopians''". Another explanation - less plausible - is that the Aksumite king in question might be Ezanas who fought the Nūba sometime about 325-350 A.D. In the latter assumption the event would have taken place not in the time of Justinian</ref>, on learning of these incidents, sent the king of the Jews this message: "By killing the Christian merchants, you have done wrong and have harmed my state and the states of the other [kings] those who are near me and those who are far from me". After he received this message, [the king of the Jews] set out against him. When the two adversaries were facing each other, the king of the Nubians exclaimed: "If God gives me victory over this Jew Damnus, I shall become a Christian". Then, having attacked the Jews, he overcame their king, slew him and took his country and his towns. Then he sent messengers to Alexandria, to the Jews and to the Pagans (''Hanefawiyān'')<ref>"Hanefawiyān", a word of Syriac origin ("pagans"), seems to be out of place here.</ref>, asking, at the same time, the Roman governors to send him a bishop from the Roman empire to baptize them and to teach the holy Christian mysteries to all the Nubians and also to those Jews who had survived. The Emperor Justinian, after being informed about this request, ordered that the king '''[p. 34]''' should receive, according to his wishes, some priests and a bishop to be chosen from among the clergy of the holy Patriarch John<ref>There was no patriarch of this name at Alexandria at this time. This John was the rector of one of the churches at which the [Ethiopian] delegation took lodging. Cf. Malalas [q.v.].</ref>. He was a chaste and pious man. This was the origin of the conversion of the Ethiopians under the reign of Emperor Justinian, (pp. 391 - 393).<br />
<br />
Ch. XCII: ... After the venerable father Timothy died, the people elected Theodosius, the deacon, who had been his secretary. While he was going to be enthroned, an Ethiopian made am attempt on his life<ref>The text goes on to say that Patriarch Theodosius withdrew from Alexandria to a monastery and one Gaianus was elected by the populace to be patriarch in his place; eventually the population of Alexandria was divided into two parties, i.e. the Monophysites anti-Chalcedonian supporters of Theodosius, and the Gaianites, who were pro-Chalcedonians</ref>. (pp. 395 - 396).<br />
<br />
Ch. XCV: Aristomachos defeats the Mārīkōs. Shortly afterwards, as no charge was proved against Aristomachos, [emperor Tiberius] restored him to his office and sent him to Alexandria where he was beloved by all. He defeated the Barbarians (''barbar'') of the province of Nubia and Africa who are called Mauritanians (''Mōritānes'') and other barbarians called ''Mārīkōs''<ref>Zotenberg suggests that "''Mārīkōs''" should probably read "''Markoris''" i.e. ''Macurites''; Monneret (''Storia della Nubia Cristiana'', p. 70) suggests "''Mazicos''" i.e. the Mazices.</ref>, cut them to pieces, plundered, pillaged their country, carried off their property and took them prisoner, in chains, to Egypt by way '''[p. 35]''' of the Nile (''Gehōn'') as the encounter had taken place on this river and Chroniclers have recorded this victory.<br />
(p. 404)<br />
<br />
Ch. XCVIX: John [the Prefect of Alexandria], after the emperor conferred great honour upon him, left the Court and went back to Alexandria. The leader of the rebels of Aykelah knew his arrival. John then gathered troops from Alexandria, Egypt and Nubia to march against Aykelah. Theodore, son of Zacharias, a general who had previously been in the expedition of Aristomachos, immediately set out against them and secretly wrote to John asking for a company of well-trained bowmen. (p. 411).<br />
<br />
About this same time, a leader of brigands, by name Azarias, arose in the district of Akhmin. He had gathered around him a great number of Ethiopians (''tsalimān''), slaves and brigands, levied public taxes, while the authorities of the district were unaware. The population was terrorised by the acts of violence, of those slaves and barbarians, and sent information to the Emperor.<br />
<br />
The Emperor sent a high ranking officer with a numerous army of Egyptian and Nubian soldiers against Azarias. Azarias took to flight without waiting for the attack, and sought refuge on a mountain, barren and steep like a citadel. The troops besieged the mountain for a long time, until the rebels and their companions, being deprived of all water and food supply, died of starvation and thirst, after they had abandoned their horses (pp. 412 - 413).<br />
<br />
<references/><br />
<br />
[[Category:Literary Sources]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=John_of_Ephesus&diff=4613John of Ephesus2016-04-19T22:10:51Z<p>Adam Simmons: </p>
<hr />
<div>'''[pp. 6-26]'''<br />
<br />
JOHN OF EPHESUS <br />
<br />
''(507 - 586 A.D.) about 580 A.D.''<br />
<br />
''John of Ephesus, also known as John of Asia, was born at Amida, in Mesopotamia, about 507 A.D. Despite his monophysite faith, he enjoyed Justinian's esteem and favours, rose to important offices in the Byzantine Court, was appointed bishop of Ephesus (558) and, later, Patriarch of Constantinople. Justin II put him to forced residence, then released him (580-585) and detained again until he died (586).''<br />
<br />
''About the year 580 John wrote a Church History in Syriac, of which only Part III is authentic, the remainder being a duplicate of Eusebius' history or spurious interpolations. In book IV, he recorded the evangelization of Nubia, beginning from underground dealings in the court of '''[p. 7]''' Byzantium. John's account, although far from being impartial, is of paramount importance for the history of Nubia.<ref>It is scarcely possible to understand the history of the conversion of the Nubians to Christianity without referring to the controversies within the Church at that time. The Council of Chalcedon (451 A.D.) had proclaimed the twofold nature of Christ against the Monophysites. The emperor of Constantinople, Justinian I, supported the Council of Chalcedon, but his wife, Theodora, was a Monophysite. Justinian had called on the Egyptian patriarch Theodosius (541 A.D.) to give public adherence to the Chalcedonian formula, but he had refused; therefore Justinian exiled him to Constantinople and appointed another patriarch. From this time until the Arab conquest (639 A.D.) there were two patriarchs in Egypt, the Melkite (i.e. imperial) at Alexandria and the Monophyisite at Nitria.</ref>''<br />
<br />
''Ed.: W. Cureton, ''The Third Part of the Eccl. Hist. of John. Bishop of Ephesus'', Oxford 1853; I.P.N. Land, ''Joannes Bischof von Eph. der erste syrische Kirchenhistoriker'', Leiden 1856; R. Payne-Smith, ''Ecclesiastical History'', Book IV, Oxford 1860; I.M. Schoenfelder, ''Die Kirchengeschichte des J.v.Eph.'', Miinchen 1862; E.W. Brook, ''Ioannls Ephesinl Hist. Eccl. Pars Tertia'', CSCO, Series 13 Script. Syri, Louvain 1936 (critical ed. with a Latin version).''<br />
<br />
''Lit.: I. Marquardt, ''Osteuropaische und ostasiatische Streifzüge'', Leipzig 1904; A. Diakonov, ''Joann Efesskiv'', Petersburg 1908; Th. Hermann, ''Patriarch Paul v. Antiochia und das Alexandrinische Schisma von J. 575'', ZNW 27, 1928, pp. 263-304; E.W. Brooks, ''The Patriarch Paul of A. and the Alex. Schism of 575'', Byz. Zeitschr. XXX, 1930, p. 468/76.''<br />
<br />
''The text below is taken from the Payne-Smith translation checked against the Brooks Latin version.''<br />
<br />
''T.: Payne-Smith and Brooks S:4''<br />
<br />
<br />
'''[p. 8]''' IV.<br />
[ch.6] About the barbarous people of the Nobades, and about the cause of their conversion to Christianity.<ref>Books i-iii deal with Constantinople events down to the year 582, Book iv narrates the conversion of the Nobades and Alodaei, beginning from 577 A.D. with flash backs to the earlier evangelization under Patriarch Thedosius, in exile at Constantinople as from 536.</ref><br />
<br />
Among the clergy in attendance upon pope Theodosius, was a presbyter named Julianus, an old man of great worth, who conceived an earnest spiritual desire to christianize the wandering people who dwell on the eastern borders of the Thebais beyond Egypt, and who are not only not subject to the authority of the Roman empire, but even receive a subsidy on condition that they do not enter nor pillage Egypt. The blessed Julianus, therefore being full of anxiety for these people, went and spoke about them to the late queen Theodore [d. 547], in the hope of awakening in her a similar desire for their conversion; and as the queen was fervent in zeal for God, she received the proposal with joy and promised to do everything in her power for the conversion of these tribes from the errors of idolatry.<br />
<br />
'''[p. 9]''' The king, however, hearing that she was sending somebody from that Synod which was opposed to him, did not like the thing, and arranged that a letter be dispatched to his bishops in the Thebaid district ordering them to enter the territory and instruct the people avoiding to mention that Synod. Hence he was himself with zeal and sent immediately some ambassadors with gold and baptismal garments and gifts destined to the king of that people and letters to the governor of Thebaid to take care of the ambassadors and forward them to that people.<br />
Therefore, as soon as the queen was informed of this, she wrote a letter, cunningly worded, to the governor of Thebaid, which was brought by an official. The letter was to this effect: "In as much as both his majesty and myself have purposed to send an embassy to the people of the Nobadae, and I am now despatching a blessed man named Julian; and further my will is, that my ambassador should arrive at the aforesaid people before his majesty's; be warned, that, if you permit his ambassador to arrive there before mine, and do not hinder him by various pretexts until mine shall have reached you, and have passed through your province, and arrived at his destination, your life shall answer for it; for I will immediately send and take off your head".<br />
<br />
When the governor of Thebaid read this and the king's ambassador reached him, he played him off saying: "Be patient, while we look for and prepare the camels and the men who know the road of the desert: then you shall have them and enter that country". So he dismissed him and awaited till the ambassadors of the gentle queen arrived: they found the camels ready with the men and, the same day, without delay, they pretended to seize violently the camels and left first. The governor then sent a messenger to the king's ambassador: "Lo! when I had made my preparation, and was desirous of sending '''[p. 10]''' you onward, ambassadors from the queen arrived, and fell upon me with violence, and took away the beasts of burden I had got ready, and have passed onward. And I am too well acquainted with the fear in which the queen is held, to venture to oppose them. But abide still with me, until I can make fresh preparations for you, and then you shall also go in peace". The king's ambassador, hearing this, rent his garments, threatening and insulting [the governor]. After a few days he could proceed, too, and finally left, without detecting the trick played against him. (pp. 220 - 222).<br />
<br />
[ch. 7] Julian's and his companions' arrival in the country of the Nobades; how they were received and the other things they did with God's help.<br />
<br />
As Julian and his fellow-ambassadors reached the country and sent information to the king and his princes, a whole army was sent to meet them; they received Julian’s expedition with joy and introduced them to their king, and the latter also received them gladly. Then [Julian] produced the letters of the queen; they were read and their content was understood; they accepted also the great gifts and the numerous baptismal garments, everything in plenty. They soon offered themselves gladly to be instructed, renouncing the errors of their forefathers and confessing the God of the Christians, saying: "This is the one true God, and there is no other beside Him". <br />
<br />
After having instructed and prepared them thoroughly, Julian's group informed them also that certain disputes had arisen among Christians about some point of faith and that, therefore, even blessed Theodosius had been removed by the king from his see having refused to obey; that the queen, however, had supported him valiantly, and added: she herself has sent us to you with this faith, that you may follow the patriarch Theodosius and '''[p. 11]''' may receive baptism in his faith and may keep his truth. But the king also has sent his ambassadors who are already coming after us'. Then they taught the Nobades how to receive them and what to answer to them.<br />
<br />
They had been just instructed firmly in all these things, when the king's ambassador arrived; he also gave the king the letters and presents, and began to inform and tell him, according to his instructions, as follows: "The king of the Romans has sent us to you, that in case of your becoming Christians, you may cleave to the church and those who govern it, and not be led astray after those who have been expelled from it". And when the king of the Nobadae and his princes heard these things, they answered them, saying: "The honourable present which the king of the Romans has sent us we accept, and will also ourselves send him a present. But his faith we will not accept: for if we consent to become Christians, we shall walk after the example [of pope Theodosius] who, because he was not willing to accept the wicked faith of the king, was driven away by him and expelled from his church. If, therefore, we abandon our heathenism and errors, we cannot consent to fall into the wicked faith professed by the king". Then they dismissed the ambassadors, putting such things into writing.<br />
<br />
Blessed Julian remained two years with them bearing the great heat; he told later that he used to seat from the third to the tenth hour in caves full of water with the whole people of the region, naked or, better, wearing only a cloth, while he could perspire only with the help of water. He persevered, however, and instructed and baptised the king and his noblemen and a lot of people with them, arranging also to have with him a certain bishop from the Thebaid, an old man by name Theodore.<br />
<br />
After having taught them and having organized the community, he entrusted them to that bishop, then left them '''[p. 12]''' and came to Constantinople. I was present when the queen received him with great honour and he used to tell many wonderful things about that great people, which things I omit because they are too many, being content with the few I relate, (p. 223).<br />
<br />
[ch.8] How the pious [pope] Theodosius on his death bed remembered this people [Nabados] and ordered that Longinus immediately be sent as their bishop. How Longinus went there to replace Julianus, who, having passed away, was lost to them.<br />
<br />
Pope Theodosius, on the day he died, remembered this people; more so, because the pious Julian, who had instructed them, had passed away and his loss was felt deeply. Queen Theodore, too, had died. Therefore, Theodosius gave orders that the pious Longinus should take the place of Julian, for Longinus was a men fired with zeal and capable of completing the conversion of the Nabados and strengthening them in the Christian religion. Immediately after the death of the pope, Longinus was ordained bishop of those countries and made preparations for the Journey. When he arrived in that country he was received with great rejoicing. He instructed all the people again in the Christian religion, preaching and enlightening them. He also built a church and established the clergy, organized the liturgy and set up all the church institutions, (pp. 225, 226).<br />
<br />
[ch.9] ... After Longinus had been in that country six years, Satan became envious of the good deeds he had done and tried by all means to have him expelled from that country, to arouse rifts and discords in the church because of him and to bring about losses. [Satan] arranged that letters be sent to him [Longinus] by the clergy of Alexandria. The letters were written by the '''[p. 13]''' archpriest Theodosius and his nephew Theodorus the archdeacon, whereby they summoned him to leave the country. The Nabados, though very sad and grieved, saluted him on his departure and supplied him with all the provisions for the journey. Thence he went to [see] Theodorus the aged bishop of Philae (''Pîlôn''), in the Inner Thebaid. Then he left for Mariyôta [Alexandria] and went to the place assigned to him as his dwelling.<br />
(pp. 227, 228)<br />
<br />
[ch.10] ... Two bishops ... were sent by the Oriental Synodos to Longinus and to the aforementioned Theodorus of Philae ... While they were making preparations for the journey to meet him, the news arrived that he had already left that country and that he was on his way to Egyptos. They therefore went to look for him. ... [They found him at Louba near Alexandria, in a monastery near St. Menas' (pp. 229 - 230)].<br />
<br />
One of the two bishops died while on journey in the monastery of Qasiyan. (p. 258).<br />
<br />
[ch.48] Longinus had travelled far beyond the people of Nabados [to a country] where other innumerable people were living, towards the inner regions, many days’ distance away from the Nabados. The Greeks call that country Alûdôs. It is commonly believed that the population are Kushites (''Kushâyê''). God helped Longinus. He spoke to their king, to all the nobles and to all the people under the rule of the king; but this we shall mention at its proper place (p. 281).<br />
<br />
[ch.49] [The beginning of the conversion to Christianity of the people whom the Greeks call Alodaei and whom we think to be the Ethiopians.]<br />
<br />
'''[p. 14]''' As we have related above, the blessed Julian, with the zealous help of queen Theodore, - may her soul rest in peace - came to the great people called Nobades and within two years he trained in the faith their king, their noblemen and great part of his subjects, then left the country after having entrusted the whole people to a certain very old bishop, Theodore by name, who resided at Philae, a town in the southern Thebaid on the borders of the aforesaid region. This bishop used to enter the country, visit the people and give admonitions and return to his town. The things went on like that for about eighteen years, then Longinus left<ref<Patriarch Theodosius while at Constantinople had ordained Longinus bishop [566] for Nubia. Longinus could not arrive in Nubia before 569. In 575 he was invited for the election of the new Patriarch of Alexandria. He went and secretly consecrated a patriarch of his party, but he had to leave for Arabia on account of the fierce persecution raised against him by the Melkites. While in Arabia, Longinus received the invitation to evangelize "'Alwa". He went to 'Alwa, journeying from Korosko through the Nubian desert, thus avoiding the "Melkite" kingdom of Muqurra.</ref> in disguise and came to them and instructed them again, warning them and teaching and baptising those who had remained unbaptised. He passed six years among them and a delegation came to the capital, with whom we have often talked; they used to praise Longinus very much extolling him and thanking him.<br />
<br />
When the people of the Alodaei knew that the Nobadae had been converted, their king sent a letter to the king of the Nobades, asking to send him [the bishop] who had taught and baptised the Nobades, that he might instruct and baptise also the Alodaei. But Longinus had received a letter from Alexandria and he had Immediately set out for the country of the Romans [i.e. Egypt] and had fallen into all the trials we described above<ref>Chapters IX-X [not reported here].</ref> and It was only after great labour and many efforts that the king of the Alodaei<ref>See note 7.</ref> could send a delegation to take him back to '''[p. 15]''' their, country. Then the Alexandrians<ref>John means the Melkites who were ruling Alexandria of Egypt with the support of the emperor of Constantinople.</ref>, as if moved by satanic envy, were striving to trick that king and his people and turn them against him so that they would not receive him; for this purpose they sent a delegation to the king - a thing against the church laws, we are told - which was not recognized nor received: "We shall not receive - they said - any other but our spiritual father who begat<ref>"Begat" or "would beget": in the first case, reference would be to the Nobades, in the second to the Alodaei. It is not clear who is the king to whom the delegation was sent; "Alodaei" has been supplied by the translator, but it is uncertain.</ref> us against by a spiritual generation and whatever his enemies say against him we hold as false". So they rejected and did not receive them. (pp. 203, 204).<br />
<br />
[ch.50] [The delegation sent by the Alexandrians to the Alodaei.]<br />
<br />
When the Alexandrians learned that the king of the Alodaei had sent a second delegation to the king of the Nobades to send him Longinus, who had instructed him in the faith, then prompted by envious zeal, they sent a delegation to that people to excite them against Longinus and to introduce that ruin and transgression of the ecclesiastical discipline,<ref>The i.e. the Melkite confession.</ref> which they had started and to instruct them in it. Then they prepared a careful and deceiving letter for them in regard to Longinus. They did not fear God and so, moved by envy and hatred, they did not entertain thoughts of Justice; these would have showed to them that it was not according to the fear of God to convey in writing, immediately, before other things convenient to their conversion, what referred to '''[p. 16]''' the dissension, quarrels and schisms among Christians. And this to a people, who from error and paganism had asked to turn to Christianity and to learn God's fear. But, since, as aforesaid, their mind was clouded and their foolish intellect<ref> An implicit quotation from Eph. 4: 18 and Rom. 1:21.</ref> was blinded, instead of the fear of God, they laboured to set for them, as first basis, offensive enmity, by construing a letter against Longinus and sending it by means of two bishops - among those they had created contrary to the church laws - and of other people. <br />
<br />
They wrote: "Since we heard that you asked that Longinus, at present with the Nobades, be sent to you in order to baptize you, we sent you the bishops and other people to inform you not to be baptized by that man, because he is a heretic and has been deposed, so that he cannot lawfully exercise his priestly functions anymore, nor baptize anybody" and other such things, which they wrote to instruct them In their dangerous belief. But God 'turned the reward of Nabal on his head'<ref>I Kings 25: 39.</ref> and, according to the Scripture, 'people who ignored the law of justice learned the law of justice and became a law to themselves while Israel, who followed the law, did not catch it'<ref>Agg. 1 : 14</ref>. So it happened in this case, that the Alexandrians should be scolded by a pagan people and be ashamed by not being received and, so ashamed and blushing, should return to their homes. Actually the Alodaei told them: "We know not who you are, nor can we receive you, nor be baptized by you: but we will receive him who baptized the Nobadae, and by him will be baptized. And as for what you say of him, we do not listen to its for '''[p. 17]''' we see that you are his enemies, and speak thus of him, from envy. Depart, therefore, from our land, that you die not miserably". So they left the country, they themselves and whatever they had said having been rejected, as if by God's intervention, who saw their ill intention and false zeal. (pp. 284, 285).<br />
<br />
[ch.51] The narrative of Longinus entering the Alodian country and how he converted them with gladness and baptized them.<br />
<br />
When the king of the Alodaei sent the delegation to the king of the Nobades, asking that bishop Longinus be sent to them to instruct his people and baptize them, it was clear that the good disposition of that people towards conversion had been produced in a certain miraculous way by God. Then 'God moved the spirit'<ref>Rom. 9 : 30f, and 2 : 14.</ref> of Longinus to depart and come to them; the king and nobles and chiefs [of the Nobades], though sorry that he should leave them, allowed him to go, in the company of some people who know the desert. On the road he got sick and so also some of his companions; as he writes in his letter, besides other animals, seventeen camels died in the desert because of the heat. Moreover, another people, called Macuritae, was midway between the two kingdoms; their king, informed that Longinus was on the way, was moved by satanic envy to place watchmen on all the borders of his kingdom, on all roads, mountains and plains up to the Suph [=Red] Sea, to hold Longinus and hamper the salvation of that great people of the Alodaei. God, however, hid him and blinded the eyes of those who wanted to hold him and 'he passed through them'<ref>Lk. 4 : 30</ref> without being seen by them.<br />
<br />
'''[p. 18]''' When he reached the borders of the kingdom to which he was directed, the king, soon informed, sent one of his noblest men, by name Itiqya, as he says in his letter, who received him with great attention and introduced him into the country with great honours. And when he reached (the capital), the king himself moved to meet him and received him with great joy. And having settled among them and spoken the Word of God to the king and to all his nobles, they received it with open heart; within a few days they were instructed and the king was baptized together with all his nobles and a great part of the population. That king, therefore, full of Joy and gladness, sent the following letter of gratitude to the king of the Nobades. (pp. 286 - 287).<br />
<br />
[ch.52] [The letter of the king of the Alodaei to the king of the Nobades.]<br />
<br />
"Thy love is remembered by us, my lord, our brother Orfiulo<ref>The original Syria "Wrpywl" is differently vowelled by the interpreters: "Orfiulo" (Trimingham), Awarfiūlai. Perhaps, he may be identified with Eirpanome, king of the Nobades in 559.</ref>, because thou hast now shown thyself my true kinsman, and that not only in the body, but also in the spirit, in having sent hither our common spiritual father, who has shown me the way of truth, and of the true light of Christ our God, and has baptized me, and my nobles, and all my family. And in everything the work of Christ is multiplied, and I have hope in the holy God, and am desirous moreover of doing thy pleasure, and driving thy enemies from thy land. For he is not thy enemy alone, but also mine: for thy land is my land, and thy people my people. Let not their courage therefore fail, but be manful and take courage: for it is impossible for me to be careless of thee and thy land, especially now that I have become a Christian, '''[p. 19]''' by the help of my father, the holy father Longinus. As we have need, however, of church furniture, get some ready for us: for I feel certain that thou wilt send me these things with carefulness, and I will make thee an answer: but on the day on which I was keeping festival I did not wish to write, lest my letters should fail. Be not anxious then, but encourage thyself, and play the man: for Christ is with us".<br />
<br />
Such things were written by that new confessor of the faith, the king of the Alodaei, to the king of the Nobades. Now I shall copy also a small part of the letter of the blessed Longinus, which he sent to the king of the Nobades from the same region, to be forwarded to Alexandria; which he did. The extract of the letter follows.<br />
<br />
[ch.53] Part of the letter of bishop Longinus.<br />
<br />
"... Lest I tell you annoying details and be too prolix, I leave all other points and I tell you only a favourable one, which will certainly delight all of you, who are Christian and perfectly orthodox; ‘I rejoice and congratulate with you all and you also should rejoice and congratulate with me'<ref>Phil. 2: 17f.</ref>, that He, who wants all men live and does not want the death of a sinner like me, forgetting all my sins, was both mindful of his own mercy and benevolence, and opened the door of his mercy to me, by delivering me from the hands of those who chased me and He let me pass through them, blinding their eyes, so that they did not see me. Nevertheless we experienced both his kindness and his anger, since all those who were with my weakness fell into sickness, from the big to the '''[p. 20]''' small, I being the first to suffer from it. It was only just, that I should be the first punished, who by many sins and faults was the cause of the chastisement. Not only we fell sick and were almost despairing to escape, but also the beasts, which were with us, died, unable to bear the heat of the rocks, the thirst and the bad smell of the water, and seventeen of our camels died too.<br />
<br />
Now, when the king of the Alodi [sic!] was informed that I had set out to come to him, sent one of his highest officials, by name Itika, and he introduced me in his country with great pomp. And on our arrival at the river's bank, we went on a vessel; and the king hearing of our arrival rejoiced, and came out in person to meet us and received us with great Joy. And by the grace of God we taught him, and have baptized him and his nobles and all his family; and the work of God grows daily. And since there were certain Axumites, who have fallen into the malady of the fancy of Julianus<ref>Julianus of Halicarnassus, a Monophysite, who held the Phantasiast heresy that Our Lord's body was incorruptible. This heresy caused a schism in the Egyptian church in 536. Emperor Justinianus adhered to this heresy on the year of his death. The presence of Phantasiasts in Alodia shows that Christianity had spread to that country before the arrival of Longinus. That paved the way to Longinus and probably explains the reason for the invitation sent by the king to Longinus to come.</ref> and say that Christ suffered in a body not capable of pain or death, we have told them what is the correct belief, and have required them to anathematize this heresy in writing, and have received those persons upon their presenting their recantation".<br />
<br />
'''[p. 21]''' Then, after a few lines: "Let all the dioceses [know this] and rejoice with you and praise our God, the lover of men, and let the Fathers (of the Synod, attending the exiled Patriarch) see that they send bishops who may labour and serve in this divine work, which pleases God and those who trust in Him, and which is going on so well. Indeed, there are thousands of people who throng here to salvation, to the glory of our common Saviour Christ. Believe me, I had first a temptation not to write to anybody, but when I considered the danger of those who are negligent in using those spiritual gifts, I decided to send you these small letters for the sake of your souls. I don't want money or gold or clothes and God is my witness, He who knows the hearts of men and knows all my affairs, that I lack my daily bread and it is hard to find vegetables. But it is enough what I said so far".<br />
<br />
Such things were written by the same saintly Longinus - I just excerpted from his letter - and he sent it from the country of the Alodaei to the king of the Nobades, that he might forward it to Alexandria. The king actually received the letter and sent it to Alexandria to patriarch Theodore, whom Longinus had consecrated, and he himself [the king] added a letter of his own, in which he recalled the whole affair of Longinus' Journey, the distance of the country, the trials and hardships which rose against him, the help which came to him from God's grace, and the other things which happened in a miraculous manner. The letter was as follows:<br />
<br />
Letter of the king of Nobades to Theodore of Alexandria. "First of all I greet you, blessed father, in Christ, and I mean you should know, that seven months ago the king of the great people of the Alodaei, i.e. Ethiopia, sent me a delegation to get bishop Longinus to '''[p. 22]''' baptize him; this was actually done, as the king and my holy father wrote to me. As soon as I talked to my father about this affair, he took it up with great zeal and he promised to do his best and he was urging me every day, sayings 'We ought not to neglect this affair, because it is God's one. But because of the wicked devices of him who dwells between us [i.e. between the Nobades and the Alodaei], I mean the king of the Makuritae, I sent my saintly father [Longinus] to the king of the Blemyes, that he might conduct him thither by routes farther inland; but the Makuritae heard also of this, and set people on the look out in all the passes of his kingdom, both in the mountains and in the plains, and as far as the Sea of Weeds [=Red Sea], wishing to lay hands on my father, and put a stop to the good work of God, as my father has written to tell me. He bore sorrows and bitter trials of body and soul in the country of the Blemyes, and moreover a lot of troubles have been added to him together with Indigence. Nevertheless, the enemy's deplorable malice could not refrain the eagerness of my father from the work of Gods our Lord God himself directed the ways and paths of my saintly father, that he might overstep high roads and strong stations, when even loaded camels and other animals died; so God helped him and he escaped and reached the country and was received by the king and the whole people with joy; then he Instructed the king and baptized him with all those who were with him, as it is written in the letter he sent. And know also this, how God the Lord of all accompanied my father and how he entered with him, that you may admire the great miracle He wrought in his regard, that, while my uncle the king and his predecessors, when sending a delegation to that same king, used to take eight or ten years before it returned back, my saintly father sent us '''[p. 23]''' a delegation of that king only two hundred days from his arrival in that region, while, many of our previous messengers did not yet return here. Now, to be brief, my father sent me letters, which describe whatever happened to him and whatever he performed; what is revealed in them, you should spread to others. Indeed, it is not becoming that such things be hidden to your Beatitude' through our negligence, and it is highly convenient that your Holiness may hold my saintly father with her holy prayers".<br />
<br />
This excerpt from the letter of the king of Nobades, since it proves that the whole deed was divine, we have inserted to confirm our narrative; he wrote two other letters on the same argument, which we omitted for the sake of brevity. And since the importance of the whole affair and of this divine operation is made evident by the two letters of the bishop and of the king to all those who read them, it seemed to us, therefore, useless to enlarge further our narrative; while, then, we thank God and admire, let us remember the words of our Saviour on the same argument: 'Truly, I tell you, that this gospel of the kingdom will be preached among all peoples, and then the consummation will come'.<ref>Mt. 24:2. 14.</ref><br />
<br />
Such facts were performed by God's help in the year 891 [= 580 A.D] and were recorded by us. (pp. 289 - 294).<br />
<br />
'''[p. 24]''' APPENDIX: The kingdoms of the Indians [= Ethiopians] and how they became Christians because of a war.<ref>The conversion of the Ethiopian king Aidog, related by John of Ephesus, is no part of Nubia history. John of Nikiou [q.v.], however, copied and applied it to the Nubian king. Therefore, we give this story in an Appendix, for comparison with John of Nikiou's account.</ref><br />
<br />
About the same time [under Emperor Anastasius + 518A.D., or Justin 518-527 A.D.7] war broke out between the kings of the Indians, viz. between Xenodon,<ref>The name "Xenodon" is mentioned only by John of Ephesus</ref> a king of the Indians, and Aidog, a king of Interior India, who was, at that time, a pagan. The latter, after he had settled a quarrel with Xenodon, moved against Dimion [Dhū Nuwās], king of the Homeritae, who are also Indians. The cause of the war was the following.<br />
<br />
The kingdom of the Ethiopians lies beyond the land of the Homeritae<ref>John called "Ethiopia" all the land stretching from the country of the Homeritae [South Arabia] to the southern border of Egypt, including Nubia proper.</ref> near the regions of Egypt and Thebaid, which are no part of India. The Roman merchants, however, on their way to the regions of the Indians called Euzaliae [Auzulis? perhaps Zeila?] and hence to the inner regions of the Indians and the Ethiopians, used to travel through the country of the Homeritae. (For there are seven kingdoms of Indians and Ethiopians, three of which belong to the Indians and four to the Ethiopians. The latter are the remotest ones, as they stretch along the coast of the great ocean which environs the Earth).<br />
<br />
'''[p. 25]''' Dimion, the king of the Homeritae, seized the aforesaid Roman merchants while crossing his territory for trade purpose, expoliated them of all their property and killed them. [To justify himself] he said: "Actually, the Christians vex the Jews in the countries of the Romans and kill many of them; therefore, I think it is my duty to do the same to them". For this reason, many (Christian traders) were killed, and, as a result, the other merchants stopped all trade with Interior India and Ethiopia, fearing for their lives.<br />
<br />
The letter of the King of the Ethiopians to the king of the Homeritae, and the War which ensued between them. <br />
<br />
[1st War campaign, 519 A.D., under Elesbass ?]<br />
<br />
Then Aidog, the king of the Ethiopians complained to the king of the Homeritae [sending him] his envoys saying "You have acted very wrongfully. By killing the Roman merchants you have disrupted all trade relations. Not only have you stopped all imports to my own kingdom, but also to the other kingdoms: my kingdom, in particular, has suffered badly".<br />
<br />
Therefore enmity rose between them and war broke out. As they stood face to face ready for battle, Aidog, the king of the Ethiopians exclaimed: "If I succeed in defeating this assassin who is the king of the Homeritae, I shall become a Christian. In fact, it is the Christian blood he shed that I want to avenge" [an allusion to the martyrs of Najran? therefore, II War campaign, 525 A.D.]. In the battle which ensued, the Ethiopian king defeated the king of the Homeritae, seized and killed him confiscated all his property, conquered his country and annihilated his army to the last man.<br />
<br />
'''[p. 26]''' Soon after this victory, Aidog did not delay the fulfilment of his vow.<ref>Elesbaas's (Caleb) retirement to monastic life was a tale frabricated for pious purposes (Conti Rossini, ''Storia d'Etiopia'', p. 216).</ref> He sent two of his nobles to Emperor Justinian [or Justin ?]<ref>Many an Oriental historian [e.g. Dionysius of Tell Mahre] confused Justin with Justinian.</ref> asking him to send a bishop to their country. The emperor, extremely pleased with this request, ordered that a bishop be sent with them, whomsoever they would choose. The envoys carefully enquired and finally asked that John, the paramonarius of St. John’s [church], be ordained and sent to their country. They took him in their company with many clerics, and went back to their own country very happy.<br />
<br />
King Aidog received them with great Joy, both the bishop and the priests who accompanied him. He was instructed in the holy teachings, was baptized and made a Christian, and all the nobles followed his example. All the people embraced the Christian religion and began building churches in all places with great zeal, to honour the God of the Christians. This is the way in which God granted the salvation of those errant peoples. (Acta Sanctorum, Oct. VI, die 27, pp. 296 - 299).<br />
<br />
<references/><br />
<br />
[[Category:Literary Sources]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Toponyms_and_Ethnonyms_for_Nubia&diff=4597Toponyms and Ethnonyms for Nubia2016-04-07T16:59:15Z<p>Adam Simmons: </p>
<hr />
<div>By A. Simmons<br />
<br />
{| class="wikitable"<br />
|-<br />
! Latin<br />
! Greek<br />
! Arabic<br />
! Hebrew<br />
|-<br />
| Axumae<br />
| Αξούμ<br />
| Bilād al-Sūdān<br />
| Kūš<br />
|-<br />
| Chus <br />
| Κους<br />
| Al-Meruwah<br />
| Ma’atūm <ref>See Benjamin of Tudela in the Oriental Source-book</ref><br />
|-<br />
| Meroe<br />
| Μερόε<br />
| Al-Kūsh<br />
| Nūbyāʾ<br />
|-<br />
| Nobadae<br />
| Νοβαδἰα<br />
| Al-Muqurra<br />
| <br />
|-<br />
| Alodaei<br />
| Μακουρία<br />
| Al-Alwa<br />
| <br />
|-<br />
| Makurritae<br />
| Αἰθιοπία<br />
| An-Nūba<br />
| <br />
|-<br />
| Aethiopia<br />
| Νουβία<br />
| Al-Marīs<br />
| <br />
|-<br />
| Nubia<br />
| <br />
| <br />
| <br />
|-<br />
| Capheturici <ref>See John of Würzburg in the Occidental Source-book.</ref><br />
| <br />
| <br />
| <br />
|-<br />
| Azopart <ref>See Albert d'Aix in the Occidental Source-book</ref><br />
| <br />
| <br />
| <br />
|}<br />
<br />
<references/></div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Albertus_Magnus&diff=4569Albertus Magnus2016-03-11T21:04:58Z<p>Adam Simmons: </p>
<hr />
<div>Albertus Magnus<br />
<br />
''(c. 1260s)''<br />
<br />
''German Dominican friar.''<br />
<br />
''De animalibus (26 books).''<br />
<br />
''Latin.''<br />
<br />
<br />
Lib. VII<br />
<br />
Adhuc autem in Nubya, quae est terra Nigrorum, quam vocant nunc Maurytanniam, habent oves latas valde caudas, ita quod latitudo caudae est in quantitate cubiti. Ego autem vidi plures oves, quarum in cauda latitudo fuit quantitas palmi et amplius. Et inter auriculas caprorum et caprarum illius terrae est quasi distantia palmi. Et quidam caprorum caudas habent pendentes usque ad terram et auriculae eorum fere veniunt ad terram. Et tauri illius regionis habent pilos super spatulas sicut cameli et tondentur sicut oves. In eadem Nubia oves pariunt agnos cornutos, et cornua in terra illa non habent tantum arietes, sed etiam oves feminae sicut dixit Homerus. In terra autem septentrionis in terra Keycoz accidit contrarium huius, quoniam ibi neque mas neque femina cornua habet. <br />
<br />
Lib. XIV<br />
<br />
Amplius autem in quolibet pede avium praeter strutionem sunt quatuor digiti: sed de strutione quae est in provincia quae Nubia vocatur, posterius dicemus. Est enim opinio aliquorum non omnino hoc animal esse de genere avium propter diversitatem suae facturae, sicut et olim in praehabitis huius scientiae diximus: habet enim tres tantum digitos in utroque pedum suorum propter suas alas et propter maximum suum pondus: et habet plus de carnibus in tibiis quam competat avium naturae. <br />
<br />
Lib. XXV<br />
<br />
In locis autem calidis spissus eorum humor subtiliatur et terminatur per digestionem ad vitae spiritum: et ideo in illis proficiunt. Signum autem huius est in Nubia et India plurima talium esse animalium et in maximas quantitates proficere et venena eorum esse in talibus locis nociviora quam in locis frigidis, nee tarnen omnia ideo frigida sunt quia sanguine carent: citrina enim existentia magis calorem indicant quam rubea: et tales hoc est citrinae sunt multorum io venenosorum humiditates.<br />
<br />
...<br />
<br />
Hie autem serpens multiplicatur in terra Achohaz et in Nubia.<br />
<br />
...<br />
<br />
Dicunt igitur isti philosophi quod dracones omnes sunt corpore valde magni ita quod minor in illo genere est quinque cubitorum e maior est XXX cubitorum et supra praeeipue in partibus India et Dicunt etiam quod sunt draconi duo oculi magni et sub labio in mandibula inferiore est eminentia sicut mentum et sunt ei dentes plurimi. Et minores quidem multiplicantur in Nubia, sed maiores sunt et multiplicantur in India. In Nubia enim et Asia quinque cubitorum et quatuor inveniuntur, sed Indi sunt maximi.<br />
<br />
<br />
(''VII''<br />
<br />
<br />
<br />
''XIV''<br />
<br />
''Again, in addition to the ostrich there are birds with four fingers on each foot, but the ostrich, which is in the province called Nubia, will be discussed later. There is a belief by some that this animal is not entirely of its making, as noted above of the science of the past, as we have said, because of the diversity of the birds of the family. For it has only three toes in number on each foot on account of the limit of its wings, and, because of its weight, and has more flesh than other birds belonging to nature.''<br />
<br />
''XXV''<br />
<br />
''In this area the breath of life is ended by hot thick secretions and subtle humour helps them. In Nubia and India there is a great sign of this and of such quantities of poison is amongst the greatest of living creatures in such places of the cold places of night. All of these [animals], however, are cold because their blood is unavailable so they are yellow and red when there is heat and such is this humidity they are yellow and venomous.''<br />
<br />
''...''<br />
<br />
''Now this snake is multiplied in the land of Achohaz and Nubia.''<br />
<br />
''...''<br />
<br />
''Therefore the philosophers say that dragons that are 30 cubits long and 5 cubits high cause very big earthquakes in parts of India and they also say there are dragons with two big eyes and under the lip in the lower jaw is a multitude of teeth. Indeed, there are more in Nubia and because of their parents there are more in India. There are four kinds, 5 cubits long, found in Nubia and Asia, but the greatest ones are in India.'')<br />
<br />
<br />
'''Selected edition'''<br />
<br />
Albertus Magnus, De animalibus, trans. H. Stadler (26 vols. Münster: 1916-21).<br />
<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Burchard_of_Strasbourg&diff=4568Burchard of Strasbourg2016-03-11T21:00:36Z<p>Adam Simmons: Created page with "''(c. 1175)'' ''Envoy to Saladin for Emperor Frederick I of the Holy Roman Empire.'' ''De Statu Egypti vel Babylonie.'' ''Latin.'' Item in Egypto psitaci abundant, qui ve..."</p>
<hr />
<div>''(c. 1175)''<br />
<br />
''Envoy to Saladin for Emperor Frederick I of the Holy Roman Empire.''<br />
<br />
''De Statu Egypti vel Babylonie.''<br />
<br />
''Latin.''<br />
<br />
<br />
Item in Egypto psitaci abundant, qui veniunt de Nubia. Distat autem Nubia a Babylonia per viginti dietas, et est christiana, habens regem, sed populus eius incultus est et terra silvestris<br />
<br />
<br />
'''Selected Edition'''<br />
<br />
Burchard of Strasbourg, ‘De statu Egypti vel Babylonie [c. 1175]’, in Itinera Hierosolymitana Crucesignatorum (saec. XI–XIII), ed. S. De Sandoli, 4 vols. (Jerusalem, 1979–1984), vol. II. <br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Philippe_de_M%C3%A9zi%C3%A8res&diff=4567Philippe de Mézières2016-03-11T20:56:02Z<p>Adam Simmons: Created page with "Philippe de Mézières ''Life of St. Peter Thomas (c. 1365-85)'' ''Le songe du vieil pelerine (1393)'' ''A French soldier, diplomat and hagiographer.'' ''Latin and French...."</p>
<hr />
<div>Philippe de Mézières<br />
<br />
''Life of St. Peter Thomas (c. 1365-85)''<br />
<br />
''Le songe du vieil pelerine (1393)''<br />
<br />
''A French soldier, diplomat and hagiographer.''<br />
<br />
''Latin and French.''<br />
<br />
<br />
Life of St. Peter Thomas<br />
<br />
( During pestilence in 1361/2 in Famagusta) Adveniente vero die processionis, et ecce nationes Christianorum quaelibet in turmis suis et ordine in lingua paterna cum hymnis, canticis, et lamentationibus versus ecclesiam tendebant. Sed aliquis interrogare posset, quae erant istae nationes Christianorum? Certe ibi erant Graeci, Armeni, Nothorini, Iacobini, Geogiani, Nubiani, Indiani, Aethiopiani, et alii multi Christiani, quorum quilibet ritum diversum et linguam diversum habebatt, necnon et Latini et Iudaei. Legatus vero omnes istas generationes misericordiam Dei invocantes, omnibus ieiunantibus in pane et aqua, et nudis pedibus ambulantes, luminaribus infinitis accensis, in ecclesiam Dei humiliter recollegit, et cum omni multitudine per civitatem Famagustam gradatim processionem devotissimam incepit, et breviter ad tantam devotionem populam provocavit, quod nutu Dei multa infideles Saraceni, Turci, et Iudaei illic existentes in lacrimas prorumpebant, et nudis pedibus ad processionem Christianorum devotissime ambulabant. Tandem processione finita, et omni populo in maxima contritione et devotione existente, legatus sermonem suum incepit, et tantum fructum in sermone suo fecit, quod non solum Latinos ecclesiae Romanae fideles ipsum intelligentes, sed etiam alias nationes sermonem non intelligentes, et etiam a Deo infideles ad lacrimas provocabat.<br />
<br />
<br />
Le songe du vieil pelerine <br />
<br />
Quant les dames orent bien ledit royaume et que elles virent et cogneurent que leur monnoye ne seroit pas bien agreable au roy et a sa gent, pour ce qu’il avoit longtemps que nul vray arque miste n’estoit venu ou royaume de par le riche Monnoyeur, qui porte en sa forge un aigle a duex testes, et de par le Grant Prevost du Grant Maistre de la Monnoye, lequel Prevost a la teste cornue, et porte les deux clefz en sa main de la souveraine forge; et pour ce le noir roy de Nubie, seigneur d’Ynde la Mineur et d’Ethyope, et tous ses subgiez avoient, grant temps avoit passe, oublie la belle forge du besant; et si ne recognurent pas bien les belles dames, pensant que ce fussent fees ou visions controuvees. Lors la Riche Precieuse, estant en la court du roy, dist a ses compaignes: ‘Je recognoys assez et me souvient bien comment jadis en ce palays cy et par tout le royaume je faisoie mes œuvres tomber, et chacun me besoit. Ce fu ou temps que cestui roy jadis, par ma puissance et par vostre sainte arquemie, ousta du fleuve du Nyl son cours d’aler parmy Egypte. Et feit par force au dit du Nyl prendre son cours parmy les desers et par autres pais, dont il advint que le Soltan de Bailonne et tous les Egypciens, mourans de soif, pour recouvrer ledit fleuve, devindrent tributayres au dessusdit roy de Nubie. Et pour celle remembrance encores aujourduy les Nubiens, toutes le fois qu’il leur plaist, passent parmy le Cayre en Babilonne portans en leurs mains une belle croix de fer bien taillee, trespassans parmy tous les Sarrazins et jusques en Jerusalem, sans payer nul truage’. Et ce que dit est de la croiz, le Vieil Pele[r]in l’a plusieurs foys veu. <br />
<br />
...<br />
<br />
La Riche Precieuse es sa belle compaignie se partirent de Nubie et entrerent en Ynde la Majeur. Trespasserent par mer et par quatre mil ysles, grandes et en partie bien habitees, esquelles sont gymgybre, canelle, poyvre, noix muscades, et le fin ambre, et en plusieurs autres lieux les perres precieuses. Et en certaines ysles fait si tresgrant chault que les hommes sont vestuz de rayz de saye, et a chacun neue est atachee une pierre precieuse. Au tres ysles y a ou il y a tant d’or que l’apparoiz des gens d’estat soit toutes couvertes de grandes lames de fin or. Et sans alleguer aucune escipture vraye ou apparant, ou temps quo le Vieil Pelerin servoit un grant roy d’orient, il vint ung Genevoys marchant qui en Ynde la Majeur avoit demoure cinquante ans. <br />
<br />
...<br />
<br />
Le royne et les troys dame passerent oultre et tant errent devers le soleil de mydi que elles se trouverent en Ethyope, que saint Mathieu l’apostre et evangliste convertit a la foy. Les hommes et les femmes de ceste region sont noirs relusians pour la force du soleil, maigres de corps er de foible complexion. Et ont grant deffaulte d’eaue doulce, et grant habondance de fin or et de pierres precieuses. En ladicte region de Ethyope a une riviere descendant en la mer de Mede, dont la gravelle de ladicte riviere est reluisant comme or, et en grant partie de fin or. En ladicte contree d’Ethyope, la Riche Precieuse et ses compaignes furent bien receues commes elles avoyent este en Ynde la Majeur. Et faicte l’enqueste par les chambrieres des dames, trouverent en la monnoye de Ethyope le signe de Thau, aussi comme sans cheville et sans superscripcion. Et que pis est, les touverent plourans et languissans, car grant partie de Ethyope estoit en servage des roys d’Affrique la Grant, adorans Mahommet. Grant pitie ot la royne et toutes ses compaignes des Ethyopiens, qui sembloient bien gens debonnayres. Mais pour les causes sustouchees en celle region ne porent lievrer leurs forges. <br />
<br />
...<br />
<br />
Ilz estoient lors seigneurs et possedoyent a la foy catholique et obendience de l’empire de Rome et du pape de Romme, vicaire general de Jhesucrist, les regions et royaumes et toutes les parties d’Europe et d’occident, d’Aufffrique et d’Ethiope, d’Egipte et de Nubie, d’Ynde et de Perse (list includes 10 more nations)…. Si n’estoit pars merveille se par la loy, pour avoir la cognoissance d’aucunes particulieres causes, estoient octroyez deux ans oi iii, les grandes et longues distances des royaumes et regions soustouchees considerees. <br />
<br />
<br />
<br />
'''Selected Editions'''<br />
<br />
P. de Mézières, The Life of Saint Peter Thomas, ed. J. Smet (Rome, 1954).<br />
<br />
P. de Mézières, Le songe du vieil pelerine, ed. G. W. Coopland, 2 vols. (Cambridge, 1969).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=El_libro_del_conos%C3%A7imiento_de_todos_los_reinos&diff=4566El libro del conosçimiento de todos los reinos2016-03-11T20:48:49Z<p>Adam Simmons: Created page with "El libro del conosçimiento de todos los reinos ''(c. 1350-85)'' ''Anonymous Spanish compilation of lands through trading missions.'' ''Spanish.'' LXXV – Parti de Tause..."</p>
<hr />
<div>El libro del conosçimiento de todos los reinos<br />
<br />
''(c. 1350-85)''<br />
<br />
''Anonymous Spanish compilation of lands through trading missions.''<br />
<br />
''Spanish.''<br />
<br />
<br />
LXXV – Parti de Tauser et andude muy gran camino por la Zaara en camellos, et Ilegué a otro rreinado que dizen Tremisin, et confina con el flumen Nilus et sienpre bive en guerra con los cristianos de Nubia et de Etiopia.<br />
<br />
LXXVI – Dende fuy a otro rreinado que dizen Dongola. Este parte con los desiertos de Egipto et faze se do se parte el rrio del Nilo dos partes. La una dellas, la mayor, viene contra el poniente que dizen el Rio del oro, rribera del qual son los rreinados de Guynoa. Et la otra parte va por los desiertos de Egipto et entra en el Mar Medio Terreno en la çibdat de Damiaca. Entre estos dos braços del dichos rrio es este rreynado de Dongola, et es tierra muy poblada de cristianos de Nubia, pero que son negros. Et es tierra muy abondada et rrica de todos los bienes del mundo, de muchos ganados et de todas naturas, et de muchos frutos de arboles, commo quyer que es tierra muy caliente. Et el rrey della a por señales un pendon blanco con una cruz prieta asy.<br />
<br />
LXXVII – En este rreynado de Dongola fallé cristianos ginoveses marcaderes et fuyme con ellos, et tomamos camino el rrio del Nilo ayusso. Et <br />
andodimos sesenta jornados por los desiertos de Egipto fasta que Ilegamos a la çibdat de Alcaara que es cabeça del rreynado de Egipto et a do coronan los rreyes... Et parti de Alcaara et fuy me para Damieta et fallé una nao de cristianos et entré en ella… Et Ilegamos al Rio del Oro de que ya conté de suso, que se parte del Nilo, el qual nasçe de las altas sierras del Polo Antartico do dizen que es el Paraisso Terrenal, et atraviesa toda Nubia, et toda Etiopia, et a la sallida de Etiopia partese en dos braços. El uno va contra el desierto de Egipto por Damieta. El otro braço mayor viene la poniente et metese en la Mar Oçidental, et dizenle el Rio del Oro. <br />
<br />
LXXX – En este rreynado de Amenuan entra un braço del rrio Eufrates, el qual rrio nasçe de las altas sierras del Polo Antarico do diz aue es el Paraiso Terrenal. Et este rrio Eufrates faze se tres braços. El un braço entra por medio del rreino de Amenuan, et los otros braços çircunrrodean todo el rreyno que ha en ancho en algunos lugares dos jornadas. Asi es el rreyno muy grande. Et dende traversé el dicho rrio et andove muy grand camino por su rribera, que es mucho poblada. Et Ilegué a una grand çibdat que dizen Graçiona, que es cabeça del ynperio de Abdeselib, que quiere dezir siervo de la cruz. Et este Abdeselib es defendedor de la iglesia de Nubia et de Etiopia, et éste defiende al Preste Juan, que es patriarca de Nubia et de Etiopia et señorea muy grandes tierras et muchas çibdades de cristianos. Pero que son negros como la pez et quemanse con fuego en las fruentes en señal de cruz et en rreconosçimiento de bautismo. Et como quier que estas gentes son negras, pero son omes de buen entendimiento et de buen seso, et an saberes et çienças, et an tierra muy abondada de todos los bienes, por que ay muchas aguas et muy buenas de las que salen del Polo Antarico do dizen que es el Paraiso Terrenal. Et dixeron me en esta çibdat de Graçiona que fueron y traidos los ginoveses que escaparon de la galea que se quebró en Amenuan, et de la otra galea que escape nunca sopieron qué se fizo. Et este enperador Abdeselib a por señales un pendon de plata con una cruz prieta desta manera. <br />
<br />
LXXXI – Parti de la çibdat de Graçiona por que las çibdades deste inperio non pude asumar, et andude por muchas tierras et çibdades et Ilegué a la çibdat de Malsa, do mora sienpre’l Preste Iojn, patriarca de Nubia et de Etiopia. Et a la ida yva sienpre rribera del rrio Eufrates, que es une tierra muy poblada et abondada. Et desque fuy en Malsa folgué y un tienpo por que via et oya cada dia cosas maravillosas. Et pregunté por el Paraiso Terrenal que cosa era et que dezian del. Et dixeron me omes sabios que eran unos montes tan altos que confinan con el çirculo de la luna et que los non podia ver todo ome, ca de veynte omes que fuesen non los verian los tres dellos, et que nunca oyeran dezir de ome que alla subiese. Et omes ay que dizen que los vieron a la parte de oriente, et otros a la parte de medio dia. Et dizen que quando el sol es en Geminis veen los a medio dia, et quando el sol es en Capricornio veen los a la parte de oriente. Et dixeron me que estos montes eran todos çercados de pielagos muy fondos del agua que dellos desçiende, de los quales pielagos salen quatro rrios muy grandes que son los mayores del mundo, que les dizen Tigris, Eufrates, Gion, et Ficxion. Et estos quatro rrios rriegan todo Nubia et Etiopia, et las aguas que delos dichos montes desçienden fazen tan grand rruydo, que a dos jornadas suena el son de las aguas. Et todos los omes que çerca moran son todos sordos que non se oyen unos a otros del grand rroydo de las aguas. Et en todo tienpo da el sol en aquellos montes, quier de noche quier de dia, quando del un cabo, quando del otro. Esto es por que la meitad destos montes son sobre el orizonte et la otra so el orizonte, en tal manera que ençima de los montes nunca faze noche, nin tiniebra, nin faze frio, nin calentura, nin sequedat, nin umidat, mas mucho egual tenplamiento. Et todas las cosas asi vigitables como sentibles et animales que alli son, non pueden jamas conrronper nin morir. Et dixeron me otros secretos muchos de las virtudes de las estrellas, asi en los juyzios como en la magica, et virtudes otrosi de la syervas, et plantas, at mineras. Et vy ende cossas maravollisas. Et los griegos dizen a este logar Ortodoxis, et los abraicos dizen le Ganheden, et los latinos Paraiso Terrenal por que sienpre ally es grand tenpramiento. Et las señales del Preste Iohn son un pendon de plata con una cruz pieta, et de amas partes dos blagos desta manera, por que en tierra de Nubia et de Etiopia son dos enperadores, el uno el Enperador de Graçiona et el otro el Enperador de Magdasor. <br />
<br />
LXXXII – Et traversé dos vezes el rrio Gion, que lo non pude escusar, fasta que Ilegué a una grand çibdat que dizen Magdasor. Et es un inperio muy grande en que ay muchas çibdades, et villas, et castillos, et logares, et es tierra muy poblada de cristianos de Nubia. Este ynperio de Magdasor es todo çercado de los dos rrios que sallen de los grandes pielagos que se fazen derredor del Paraiso Terrenal. Al un rrio dizen Gion, et al otro Fison, et del otro cabo confinan con un golfo del Mar de India que entra por la tierra quarenta jornadas. En esta çibdat de Magdasor me dixeron de un ginoves que dezian Sorleonis que fuera y en busca de su padre que fuera en una de las galeas de que ya conté de suso. Et fizieronle toda onrra. Et este Sorleonis quysiera traspasar al inperio de Graçiona a buscar a su padre, et este Enperador de Magdasor non le consintio yr por que la yda era dubdosa por que el camino es peligroso. Et sabet que en esta tierra de Nubia et de Etyopia son çiento de çinquenta et quatro rregiones que tienen muy grandes tierras yermas et pobladas, et tal manera que es la quarta parte de toda la faz de la tierra. El Enperador de Magdasor a por señales un pendon blanco con una cruz prieta atal.<br />
<br />
LXXXIII - Et dende entré luego por Caldea, que es toda çercada de dos mos muy grandes que naçen de los Montes Toro. Al uno dizen el flumen Cur et al orto Eufrates, mas non el de Nubia.<br />
<br />
<br />
'''Selected Edition'''<br />
<br />
N. F. Marino, El libro del conoscimiento de todos los reinos = The book of knowledge of all kingdoms, Arizona Center for Medieval and Renaissance Studies 198 (Madrid, 1999).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=John_of_Hildesheim&diff=4565John of Hildesheim2016-03-11T20:45:16Z<p>Adam Simmons: Created page with "John of Hildesheim ''(c. 1370)'' ''Carmelite friar.'' ''Historia trium regum.'' ''Latin.'' [note not all references are shown as excerpts are often repeated throughout] ..."</p>
<hr />
<div>John of Hildesheim<br />
<br />
''(c. 1370)''<br />
<br />
''Carmelite friar.''<br />
<br />
''Historia trium regum.''<br />
<br />
''Latin.''<br />
<br />
<br />
[note not all references are shown as excerpts are often repeated throughout]<br />
<br />
In primo ergo India fuit regnum Nubie, in quo temporibus nativitatis domini regnavit Melchior qui domini aurum optulit; cuius eciam inter alias terras fuit Arabia, in quo mons Sinay est situs et mare rubrum. De Siria et Egipto in Indiam faciliter navigator. Sed mercatores et alij homines nati in partibus cismarinis transire non permittuntur, quia soldanus ab ista parte maris rubri in insula fortissima habet castra in quibus captiui nobiles detinentur, et ab illis castris cavetur ne aliquis homo de partibus cismarinis natus ad partes et terras ad Medos transeat, ne quis presbitero Iohanni domino Indorum vel aliis regibus in India in oriente aliquas litteras de regibus christianis deferat vel conspiraciones. Sed homines incole de partibus ultramarinis nati transire permittuntur, sed tamen de negociis eorum quare transeant diligenter examinantur. Et econverso presbiter Iohannes dominus Indorum ab alia parte maris rubri habet castra fortissima de quibus eciam cavetur eodem modo ne aliquis de partibus illis transeat ad dominium soldanum in suum detrimentum. <br />
<br />
Et vocatur ibidem Capella trium Regum Nubianorum in presentem diem; sed nunc Saraceni januas ipsius capelle lapidibus obstruxerunt. Et illa capella est subtus montem Calvarie exscisa. <br />
<br />
Et postmodum presbiter Iohannes et homines de regno Nubie nati, qui in illis partibus Nubiani vocantur, subtus montem Calvarie ex rupe de durissima petra capellam exsculpere fecerunt, quam in honore trium Regnum consecrari fecerunt in memoriale quod Melchior rex Arabum er Nubie ibidem in caligine et nebula resedit quando dominum in sua infancia adorandum quesivit. Et vocatur ill acapella Nubianorum ad Reges in presentem diem; sed Saraceni nunc prout patet januam ipsius capelle lapidibus ob invidiam obstruxerunt. <br />
<br />
Et sciendum est quod in oriente in omnibus partibus ultramarinis fides christiana in diversas partes et hominum sectas est divisa, secundum homines quorum nomina subsequuntur: Nubiani, Soldini, Nestorini, Latini, Indi, Armeni, Greci, Suriani, Georgiani, Iacobite, Nicholaite, Copti, Ysmini, Maromini, Mandapoli. Et ex hiis omnibus christianis ibidem super omnes predictos homines et hereticos preter in ipsorum hereticorum propriis terris et regnis semper Indi habent principatum. <br />
<br />
Et hij in partibus orientis inter ceteros et pre ceteris christianis non habent talem et tantam reverenciam sicut Nubiani. <br />
<br />
<br />
'''Selected Edition'''<br />
<br />
Johannes of Hildesheim, The Three Kings of Cologne, ed. F. Schaer (Hiedelberg, 2000).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Ludolph_von_Sudheim&diff=4564Ludolph von Sudheim2016-03-11T20:41:43Z<p>Adam Simmons: </p>
<hr />
<div>Ludolph von Sudheim<br />
<br />
''(1350)''<br />
<br />
''German priest.''<br />
<br />
''De Terra sancta et itinere Iherosolomitano et de statu eius et aliis mirabilibus, que in mari conspiciuntur, videlicet mediterraneo.''<br />
<br />
''Latin.''<br />
<br />
<br />
34… Item in desertis Aegypti adhuc tot stant cellulae et sanctorum patrum eremitaria , quod in aliquibus locis, ut credo, per duo vel tria miliaria, de uno ad aliud possit sagittari, et in quam pluribus adhuc degunt indi Nubiani et Suriani, ad ordinem sancti Antonii et Macarii se habentes. <br />
<br />
37… [In Bethlehem] Temporibus meis Nubiani nondum habuerunt locum, quibus Soldanus fecit fieri capellam specialem. <br />
<br />
38… Hic mons (Calvary) est rupis durissimae, et sub monte est capella Nubianorum rupe et petra exscissa. <br />
<br />
39… dum Nabuchodonozor templum spoliavit et thesauros abstulit, ipsos triginta denarios cum aliis thesauris tradidit regi Godoliae, qui secum erat in exercitu, et sic cum aliis in thesauris regum Godoliae usque ad nativitatem Christi permanserunt. Tunc regnum Godoliae in regnum Nubiae est translatum. Nato itaque domino, Melchior rex Nubiae videns in Stella, Christum de virgine natum, ipsos triginta denarios, quia antiquius et nobilius aurum in thesauris suis non reperit, secundum dei nutum Christo obtulit. <br />
<br />
<br />
'''Selected Edition'''<br />
<br />
F. Deycks, Ludolphi rectoris ecclesiae parochialis in Suchem, de itinere terre sanctae liber (Tübingen, 1851).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Ludolph_von_Sudheim&diff=4563Ludolph von Sudheim2016-03-11T20:41:27Z<p>Adam Simmons: Created page with "Ludolph von Sudheim ''(1350)'' ''German priest.'' ''De Terra sancta et itinere Iherosolomitano et de statu eius et aliis mirabilibus, que in mari conspiciuntur, videlicet m..."</p>
<hr />
<div>Ludolph von Sudheim<br />
<br />
''(1350)''<br />
<br />
''German priest.''<br />
<br />
''De Terra sancta et itinere Iherosolomitano et de statu eius et aliis mirabilibus, que in mari conspiciuntur, videlicet mediterraneo.''<br />
<br />
''Latin.''<br />
<br />
<br />
34… Item in desertis Aegypti adhuc tot stant cellulae et sanctorum patrum eremitaria , quod in aliquibus locis, ut credo, per duo vel tria miliaria, de uno ad aliud possit sagittari, et in quam pluribus adhuc degunt indi Nubiani et Suriani, ad ordinem sancti Antonii et Macarii se habentes. <br />
<br />
37… [In Bethleham] Temporibus meis Nubiani nondum habuerunt locum, quibus Soldanus fecit fieri capellam specialem. <br />
<br />
38… Hic mons (Calvary) est rupis durissimae, et sub monte est capella Nubianorum rupe et petra exscissa. <br />
<br />
39… dum Nabuchodonozor templum spoliavit et thesauros abstulit, ipsos triginta denarios cum aliis thesauris tradidit regi Godoliae, qui secum erat in exercitu, et sic cum aliis in thesauris regum Godoliae usque ad nativitatem Christi permanserunt. Tunc regnum Godoliae in regnum Nubiae est translatum. Nato itaque domino, Melchior rex Nubiae videns in Stella, Christum de virgine natum, ipsos triginta denarios, quia antiquius et nobilius aurum in thesauris suis non reperit, secundum dei nutum Christo obtulit. <br />
<br />
<br />
'''Selected Edition'''<br />
<br />
F. Deycks, Ludolphi rectoris ecclesiae parochialis in Suchem, de itinere terre sanctae liber (Tübingen, 1851).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Lucas_de_Tuy&diff=4562Lucas de Tuy2016-03-11T20:38:30Z<p>Adam Simmons: </p>
<hr />
<div>Lucas de Tuy<br />
<br />
''(c. 1241)''<br />
<br />
''Leonese cleric''<br />
<br />
''Chronicon Mundi''<br />
<br />
''Latin''<br />
<br />
<br />
28<br />
<br />
Cum autem esset Moyses adultus et strenue doctus, Etiopes vastaverunt Egiptum usque memfim. Egyiptii vero conversi ad divinationes, acceperunt responsum ut uterentur auxiliatore Ebreo, et vix obtinuerunt a Termut ut exercitui quem paraverant, preficeret Moysen, prius prestitis sacramentis ne ei nocerent. Erat enim Moyses vir bellicosus et sapiens, qui fluminis iter tamquam longius pretermittens per terram duxit exercitum itinere breviori, ut inprovisos Ethiopes preveniret. Etenim per loca deserta et serpentibus plena iter faciens tulit in archis papiriis super plaustra ibices ciconias Egiptas naturaliter serpentibus infestas, que rostro per posteriora inmisso aluum purgant et castrametaturus proferebat eas, ut serpentes fugaret et devorarent, et ita tutus per noctes transibat exercitus. Tandem preventos Ethiopes expugnans post fugam inclusit eos in Sabba regia civitae, que post Meroe dicta est. Erat civitas inexpugnabilis et, cum Moyses diu obsedisset eam, tharbis, filia regis Ethiopum, iniectis oculis in eum ex conditione illi tradidit civitatem, ut duceret eam uxorem, quod ita factu est. Dum autem Moyses vellet redire in Egiptum, eo quod Tharbis erat ydolatra et eam plene ab errore non poterat revocare, ipsa non adquievit. Proinde Moyses sapientur in gemmis duas ymagines sculpsit huius eficacie, ut altera memoriam, altera oblivionem conferret. Inservit gemmas anulis et oblivionis anulum uxori tradidit et alterum ipse tulit. Cepitque mulier amoris viri oblivisci et ita Moyses in Egiptum libere regressus est. Inde est quod Aaron et Maria postea iurgati sunt adversus Moysen pro uxore eius Ethiopissa. Tam in factis Moysi quam aliorum sanctorum patrum virtus divina mundanam sapienciam adiuvabat.<br />
<br />
<br />
'''Selected Edition'''<br />
<br />
Lucae Tudensis, Chronicon Mundi, ed. E. Falque (Turnhout, 2003)<br />
<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Lucas_de_Tuy&diff=4561Lucas de Tuy2016-03-11T20:37:41Z<p>Adam Simmons: Created page with "Lucas de Tuy ''(c. 1241)'' ''Leonese cleric'' ''Chronicon Mundi'' ''Latin'' 28 Cum autem esset Moyses adultus et strenue doctus, Etiopes vastaverunt Egiptum usque memf..."</p>
<hr />
<div>Lucas de Tuy<br />
<br />
''(c. 1241)''<br />
<br />
''Leonese cleric''<br />
<br />
''Chronicon Mundi''<br />
<br />
''Latin''<br />
<br />
<br />
28<br />
<br />
Cum autem esset Moyses adultus et strenue doctus, Etiopes vastaverunt Egiptum usque memfim. Egyiptii vero conversi ad divinationes, acceperunt responsum ut uterentur auxiliatore Ebreo, et vix obtinuerunt a Termut ut exercitui quem paraverant, preficeret Moysen, prius prestitis sacramentis ne ei nocerent. Erat enim Moyses vir bellicosus et sapiens, qui fluminis iter tamquam longius pretermittens per terram duxit exercitum itinere breviori, ut inprovisos Ethiopes preveniret. Etenim per loca deserta et serpentibus plena iter faciens tulit in archis papiriis super plaustra ibices ciconias Egiptas naturaliter serpentibus infestas, que rostro per posteriora inmisso aluum purgant et castrametaturus proferebat eas, ut serpentes fugaret et devorarent, et ita tutus per noctes transibat exercitus. Tandem preventos Ethiopes expugnans post fugam inclusit eos in Sabba regia civitae, que post Meroe dicta est. Erat civitas inexpugnabilis et, cum Moyses diu obsedisset eam, tharbis, filia regis Ethiopum, iniectis oculis in eum ex conditione illi tradidit civitatem, ut duceret eam uxorem, quod ita factu est. Dum autem Moyses vellet redire in Egiptum, eo quod Tharbis erat ydolatra et eam plene ab errore non poterat revocare, ipsa non adquievit. Proinde Moyses sapientur in gemmis duas ymagines sculpsit huius eficacie, ut altera memoriam, altera oblivionem conferret. Inservit gemmas anulis et oblivionis anulum uxori tradidit et alterum ipse tulit. Cepitque mulier amoris viri oblivisci et ita Moyses in Egiptum libere regressus est. Inde est quod Aaron et Maria postea iurgati sunt adversus Moysen pro uxore eius Ethiopissa. Tam in factis Moysi quam aliorum sanctorum patrum virtus divina mundanam sapienciam adiuvabat.<br />
<br />
<br />
'''Selected Edition'''<br />
<br />
Lucae Tudensis, Chronicon Mundi, ed. E. Falque (Turnhout, 2003)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Occidental_Sources_Concerning_Nubia&diff=4560Occidental Sources Concerning Nubia2016-03-11T20:34:30Z<p>Adam Simmons: </p>
<hr />
<div>These "''Occidental Sources Concerning Nubia''" are to accompany and support the compilation of ''[[Giovanni Vantini's Oriental Sources Concerning Nubia]]'' already available in this source book. <br />
<br />
These sources are gathered from authors across Europe writing in languages including, but not exclusive to: Latin, Old French, Middle French, Flemish, Catalan and Italian. <br />
<br />
Comments and recommendations of sources to the administrators of the website are most welcome.<br />
<br />
Translations are open to revision and debate.<br />
<br />
By [[Adam Simmons|A. Simmons]]<br />
<br />
<br />
[[Heliodorus]] (originally c. 4th century but reappeared throughout the Medieval period)<br />
<br />
[[Paulus Orosius]] (c. 415-20)<br />
<br />
[[Fulgentius the Mythographer]] (c. 550)<br />
<br />
[[Procopius of Caesarea]] (c. 551)<br />
<br />
[[Antonius Martyr]] (c. 570)<br />
<br />
[[The Venerable Bede]] (c. 703)<br />
<br />
[[Ansileub]] (c. 750)<br />
<br />
[[Paschasius Radbertus]] (before 865)<br />
<br />
[[Alfred the Great]] (c. late 9th century)<br />
<br />
[[Hrabanus Maurus ]] (c. 840s)<br />
<br />
[[Johannes Scotus Eriugena]] (9th century)<br />
<br />
[[The Marvels of the East]] (c. 1000)<br />
<br />
[[Thierry of Saint-Trond]] (c. 1075-85)<br />
<br />
[[Chanson de Roland]] (c. 1090)<br />
<br />
[[Guibert de Nogent]] (c. 1107-8)<br />
<br />
[[Albert d'Aix]] (c. 1120)<br />
<br />
[[Fulcher of Chartres]] (c. 1128)<br />
<br />
[[Matthew of Edessa]] (c. 1137)<br />
<br />
[[Hugh of St. Victor]] (d. 1142)<br />
<br />
[[Hermann the Second]] (1143)<br />
<br />
[[Anna Comnena]] (c. 1148)<br />
<br />
[[John of Würzburg]] (c. 1170)<br />
<br />
[[Richard of Poitiers]] (1172)<br />
<br />
[[Pisan trade document]] (1173)<br />
<br />
[[William of Tyre]] (c. 1170-84)<br />
<br />
[[La Chanson de Jérusalem]] (12th century)<br />
<br />
[[Burchard of Strasbourg]] (c. 1175)<br />
<br />
[[Chanson d'Antioche]] (c. 1180)<br />
<br />
[[La Chrétienté Corbaran (chanson)]] (c. late 12th century)<br />
<br />
[[Les Chétifs (chanson)]] (c. late 12th century)<br />
<br />
[[Chronicle of Ernoul]] (c. late 12th century)<br />
<br />
[[Theodoric]] (c. late 12th century)<br />
<br />
[[Arnold of Lübeck]] (c. 1209)<br />
<br />
[[Gervais de Tilbury]] (c. 1209-18)<br />
<br />
[[Robert de Clari]] (c. 1216)<br />
<br />
[[Oliver von Paderborn]] (1217-9)<br />
<br />
[[Jacques de Vitry]] (c. 1220)<br />
<br />
[[Ebstorf Mappaemundi]] (c. 1234)<br />
<br />
[[Roger of Wendover]] (c. 1235)<br />
<br />
[[Lucas de Tuy]] (1236)<br />
<br />
[[Alberic of Trois-Fontaines]] (c. 1241)<br />
<br />
[[Matthew Paris]] (c. 1250)<br />
<br />
[[Albertus Magnus]] (c. 1260s)<br />
<br />
[[Godefroi de Buillon (chanson)]] (13th century)<br />
<br />
[[Le Retour de Cornumarant (chanson)]] (c. mid 13th century)<br />
<br />
[[Roger Bacon]] (c. 1267)<br />
<br />
[[Burchard of Mount Sion]] (c. late 13th century)<br />
<br />
[[Ristoro d'Arezzo]] (1282)<br />
<br />
[[Hereford Mappaemundi]] (c. 1283-1313)<br />
<br />
[[Marco Polo]] (c. 1300)<br />
<br />
[[Ottokar aus der Gaal]] (c. early 14th century))<br />
<br />
[[Hayton of Corycus]] (1307)<br />
<br />
[[Guillaume Adam]] (c. 1310-4)<br />
<br />
[[Marino Sanudo Torsello]] (c. 1300-21)<br />
<br />
[[Friar Jordanus]] (c. 1330)<br />
<br />
[[Directorium ad Passagium Faciendum]] (1332)<br />
<br />
[[John of Verona]] (1335)<br />
<br />
[[Angelino Dulcert]] (1339)<br />
<br />
[[Niccolo da Poggibonsi]] (c. 1345-50)<br />
<br />
[[Anonymous Account of the Holy Land]] (c. 1350)<br />
<br />
[[Ludolph von Sudheim]] (1350)<br />
<br />
[[Mappaemundi of Portulano Mediceo Laurenziano]] (1351)<br />
<br />
[[Le Chevalier au Cygne (chanson)]] (c. 1350s)<br />
<br />
[[El libro del conosçimiento de todos los reinos]] (c. 1350-85)<br />
<br />
[[Vivaldi Brothers]] (before 1360)<br />
<br />
[[John of Hildesheim]] (c. 1370)<br />
<br />
[[Sir John Mandeville]] (d. 1371)<br />
<br />
[[Catalan Atlas]] (1375)<br />
<br />
[[Philippe de Mézières]] (c. 1365-85 and 1393)<br />
<br />
[[Ogier d'Anglure]] (1395-6)<br />
<br />
[[Jean de Bethencourt]] (1402-6)<br />
<br />
[[Portulan attributed to Jaffuda Cresques]] (c. 1416)<br />
<br />
[[Thomas Ebendorfer]] (c. 1450)<br />
<br />
[[Nicolai de Cusa]] (c. 1462)<br />
<br />
[[Orlando Innamorato]] (1482)<br />
<br />
[[Friar Felix Fabri]] (c. 1483)<br />
<br />
[[Joos van Ghistele]] (1481-5)<br />
<br />
[[Jodocus Badius Ascensius]] (1507)<br />
<br />
[[Orlando Furioso]] (1532)<br />
<br />
[[Jakob Balde]] (1645)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Alexander_Neckam&diff=4559Alexander Neckam2016-03-11T20:33:41Z<p>Adam Simmons: Created page with "Alexander Neckham ''(c. 1190)'' ''De Natura Rerum'' ''Latin'' CXLVII Draconis caro vitrei coloris est, et refrigerat ipsa vescentes. Hinc est quod Aethiopes in fervida ..."</p>
<hr />
<div>Alexander Neckham<br />
<br />
''(c. 1190)''<br />
<br />
''De Natura Rerum''<br />
<br />
''Latin''<br />
<br />
<br />
CXLVII <br />
<br />
Draconis caro vitrei coloris est, et refrigerat ipsa vescentes. Hinc est quod Aethiopes in fervida plaga degentes refrigerii gratia came draconi libentur vescuntur, et eam multo pretio comparant. Adeo autem sitis avaritiae crevit in immensum. Ut institores carminibus quibusdam draconem mansuetuin ad tempus reddant, et tergo ipsius incidentes fraeno ipsum regant, usque dum in Aethiopiam perveniant, et ibi multam pecuniae summam pro dracone accipiant. Unde et ad litteram Judaei intelligunt quod in propheta legitur, "Tu confregisti capita draconis, dedisti eum in escam populis Aethiopum." <br />
<br />
Per carnes draconis desideria illicita quae suggerit nobis antiquus draco accipi possunt. His vescuntur Aethiopes, quia qui tetris moribus deformati sunt in illicitis delectantur. Confringit igitur Dominus Deus capita antiqui draconis, id est, principalia vitia destruit, in iis qui super nivem dealbati sunt. Permittit autem ipsum esse escam Aethiopum, dum vitiis deturpati in iis quae sunt principis hujus mundi delectantur. Vel Dominus dat antiquum draconem in escam populis Aethiopum, id est, eorum qui Aethiopes fuerunt per vitiorum deformationem, dum ipsi jam dealbati delectantur in victoria sua, quia principis hujus mundi insultus viriliter devicerunt. Et sicut Simon, a Iepra mundatus, nomen leprosi etiam tunc retinuit, ita Aethiopum nomine censentur et hic qui Aethiopes fuere prius. Nec abhorreas nomen Aethiopum, duxit enim Moyses Aethiopissam in uxorem. Nigra est sponsa, sed formosa. <br />
<br />
<br />
'''Selected Edition'''<br />
<br />
Alexandri Neckam, De naturis rerum libri duo: With the poem of the same author, De laudibus divinae sapientiae, ed. T. Wright (London, 1863)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Occidental_Sources_Concerning_Nubia&diff=4558Occidental Sources Concerning Nubia2016-03-11T20:30:38Z<p>Adam Simmons: </p>
<hr />
<div>These "''Occidental Sources Concerning Nubia''" are to accompany and support the compilation of ''[[Giovanni Vantini's Oriental Sources Concerning Nubia]]'' already available in this source book. <br />
<br />
These sources are gathered from authors across Europe writing in languages including, but not exclusive to: Latin, Old French, Middle French, Flemish, Catalan and Italian. <br />
<br />
Comments and recommendations of sources to the administrators of the website are most welcome.<br />
<br />
Translations are open to revision and debate.<br />
<br />
By [[Adam Simmons|A. Simmons]]<br />
<br />
<br />
[[Heliodorus]] (originally c. 4th century but reappeared throughout the Medieval period)<br />
<br />
[[Paulus Orosius]] (c. 415-20)<br />
<br />
[[Fulgentius the Mythographer]] (c. 550)<br />
<br />
[[Procopius of Caesarea]] (c. 551)<br />
<br />
[[Antonius Martyr]] (c. 570)<br />
<br />
[[The Venerable Bede]] (c. 703)<br />
<br />
[[Ansileub]] (c. 750)<br />
<br />
[[Paschasius Radbertus]] (before 865)<br />
<br />
[[Alfred the Great]] (c. late 9th century)<br />
<br />
[[Hrabanus Maurus ]] (c. 840s)<br />
<br />
[[Johannes Scotus Eriugena]] (9th century)<br />
<br />
[[The Marvels of the East]] (c. 1000)<br />
<br />
[[Thierry of Saint-Trond]] (c. 1075-85)<br />
<br />
[[Chanson de Roland]] (c. 1090)<br />
<br />
[[Guibert de Nogent]] (c. 1107-8)<br />
<br />
[[Albert d'Aix]] (c. 1120)<br />
<br />
[[Fulcher of Chartres]] (c. 1128)<br />
<br />
[[Matthew of Edessa]] (c. 1137)<br />
<br />
[[Hugh of St. Victor]] (d. 1142)<br />
<br />
[[Hermann the Second]] (1143)<br />
<br />
[[Anna Comnena]] (c. 1148)<br />
<br />
[[John of Würzburg]] (c. 1170)<br />
<br />
[[Richard of Poitiers]] (1172)<br />
<br />
[[Pisan trade document]] (1173)<br />
<br />
[[William of Tyre]] (c. 1170-84)<br />
<br />
[[La Chanson de Jérusalem]] (12th century)<br />
<br />
[[Burchard of Strasbourg]] (c. 1175)<br />
<br />
[[Chanson d'Antioche]] (c. 1180)<br />
<br />
[[Alexander Neckam]] (c. 1190)<br />
<br />
[[La Chrétienté Corbaran (chanson)]] (c. late 12th century)<br />
<br />
[[Les Chétifs (chanson)]] (c. late 12th century)<br />
<br />
[[Chronicle of Ernoul]] (c. late 12th century)<br />
<br />
[[Theodoric]] (c. late 12th century)<br />
<br />
[[Arnold of Lübeck]] (c. 1209)<br />
<br />
[[Gervais de Tilbury]] (c. 1209-18)<br />
<br />
[[Robert de Clari]] (c. 1216)<br />
<br />
[[Oliver von Paderborn]] (1217-9)<br />
<br />
[[Jacques de Vitry]] (c. 1220)<br />
<br />
[[Ebstorf Mappaemundi]] (c. 1234)<br />
<br />
[[Roger of Wendover]] (c. 1235)<br />
<br />
[[Lucas de Tuy]] (1236)<br />
<br />
[[Alberic of Trois-Fontaines]] (c. 1241)<br />
<br />
[[Matthew Paris]] (c. 1250)<br />
<br />
[[Albertus Magnus]] (c. 1260s)<br />
<br />
[[Godefroi de Buillon (chanson)]] (13th century)<br />
<br />
[[Le Retour de Cornumarant (chanson)]] (c. mid 13th century)<br />
<br />
[[Roger Bacon]] (c. 1267)<br />
<br />
[[Burchard of Mount Sion]] (c. late 13th century)<br />
<br />
[[Ristoro d'Arezzo]] (1282)<br />
<br />
[[Hereford Mappaemundi]] (c. 1283-1313)<br />
<br />
[[Marco Polo]] (c. 1300)<br />
<br />
[[Ottokar aus der Gaal]] (c. early 14th century))<br />
<br />
[[Hayton of Corycus]] (1307)<br />
<br />
[[Guillaume Adam]] (c. 1310-4)<br />
<br />
[[Marino Sanudo Torsello]] (c. 1300-21)<br />
<br />
[[Friar Jordanus]] (c. 1330)<br />
<br />
[[Directorium ad Passagium Faciendum]] (1332)<br />
<br />
[[John of Verona]] (1335)<br />
<br />
[[Angelino Dulcert]] (1339)<br />
<br />
[[Niccolo da Poggibonsi]] (c. 1345-50)<br />
<br />
[[Anonymous Account of the Holy Land]] (c. 1350)<br />
<br />
[[Ludolph von Sudheim]] (1350)<br />
<br />
[[Mappaemundi of Portulano Mediceo Laurenziano]] (1351)<br />
<br />
[[Le Chevalier au Cygne (chanson)]] (c. 1350s)<br />
<br />
[[El libro del conosçimiento de todos los reinos]] (c. 1350-85)<br />
<br />
[[Vivaldi Brothers]] (before 1360)<br />
<br />
[[John of Hildesheim]] (c. 1370)<br />
<br />
[[Sir John Mandeville]] (d. 1371)<br />
<br />
[[Catalan Atlas]] (1375)<br />
<br />
[[Philippe de Mézières]] (c. 1365-85 and 1393)<br />
<br />
[[Ogier d'Anglure]] (1395-6)<br />
<br />
[[Jean de Bethencourt]] (1402-6)<br />
<br />
[[Portulan attributed to Jaffuda Cresques]] (c. 1416)<br />
<br />
[[Thomas Ebendorfer]] (c. 1450)<br />
<br />
[[Nicolai de Cusa]] (c. 1462)<br />
<br />
[[Orlando Innamorato]] (1482)<br />
<br />
[[Friar Felix Fabri]] (c. 1483)<br />
<br />
[[Joos van Ghistele]] (1481-5)<br />
<br />
[[Jodocus Badius Ascensius]] (1507)<br />
<br />
[[Orlando Furioso]] (1532)<br />
<br />
[[Jakob Balde]] (1645)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Hayton_of_Corycus&diff=4557Hayton of Corycus2016-03-11T20:23:16Z<p>Adam Simmons: </p>
<hr />
<div>Hayton of Corycus<br />
<br />
''(1307)''<br />
<br />
''Armenian noble.''<br />
<br />
''La Flor des Estoires de la Terre d’Orient.''<br />
<br />
''Old French.''<br />
<br />
<br />
Livre IV Chapitre X<br />
<br />
Devers midi confine avec le regne de Nubie, qui sont crestiens, e sont tout noirs por la chalor del solail; e entre l’une terre a l’autre est chemin du XII jourées, tout desert e sablon.<br />
<br />
Chapitre XVI<br />
<br />
Encores, quant les Sarrazins ont pais e treves ou les Nubiens, e les Beduins du desert d’Egypte, si que ne leur movent brigue ne guerre.<br />
<br />
Chapitre XXIII<br />
<br />
Encores, que la Vostre Sainte Paternitei vulle escrie au roi des Nubiens, qui sont Crestiens, e furent convertiz à la foi de Crist par monseignor saint Thomas l’apostle en la terre d’Ethiope, mandant que deusent movoir guerre au Soudan e à sa gent. E je croi fermement que les devant dis Nubiens, por l’oneur Nostre Seignor Jhesu Crist, e por reverence de la Vostre Saintetei, moveroient guerre au Soudan e sa gent, e lur feroient ennui e damage, à lur poer; e ce seroit grant destorbement au Soudan e à sa gent.<br />
<br />
<br />
(''Chapter 10''<br />
<br />
''The middle crossroads borders with the kingdom of Nubia, who are Christian, and are all black by the burning of the sun, and between this land and the next there is a journey of 12 days across fine sandy desert.''<br />
<br />
''Chapter 16''<br />
<br />
''For the Saracens have made a pledge with the country of the Nubians, and Bedouins of the desert of Egypt, so that they do not engage in war.''<br />
<br />
''Chapter 23''<br />
<br />
''Your Holy Father wrote to the king of the Nubians, who are Christians and were converted to the faith of Christ by the apostle St. Thomas in the land of Ethiopia, as principal leader to move to war in Sudan and to its people. And I firmly believe to say that the Nubians, for the honour of our lord Jesus Christ, and for reverence of Your Sanctity, will move to war against Sudan's people, and it would bring discontent and damage to their poor; and this would grant disruption to the Sudan and to its people.'')<br />
<br />
<br />
'''Selected editions'''<br />
<br />
Receuil des Historians des Croisades. Documents Arméniens. Tome II (Paris: 1906).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Hayton_of_Corycus&diff=4556Hayton of Corycus2016-03-11T20:22:45Z<p>Adam Simmons: </p>
<hr />
<div>Hayton of Corycus<br />
<br />
''(1307)''<br />
<br />
''Armenian noble.''<br />
<br />
''La Flor des Estoires de la Terre d’Orient.''<br />
<br />
''Old French.''<br />
<br />
<br />
Libre IV Chapitre X<br />
<br />
Devers midi confine avec le regne de Nubie, qui sont crestiens, e sont tout noirs por la chalor del solail; e entre l’une terre a l’autre est chemin du XII jourées, tout desert e sablon.<br />
<br />
Chapitre XVI<br />
<br />
Encores, quant les Sarrazins ont pais e treves ou les Nubiens, e les Beduins du desert d’Egypte, si que ne leur movent brigue ne guerre.<br />
<br />
Chapitre XXIII<br />
<br />
Encores, que la Vostre Sainte Paternitei vulle escrie au roi des Nubiens, qui sont Crestiens, e furent convertiz à la foi de Crist par monseignor saint Thomas l’apostle en la terre d’Ethiope, mandant que deusent movoir guerre au Soudan e à sa gent. E je croi fermement que les devant dis Nubiens, por l’oneur Nostre Seignor Jhesu Crist, e por reverence de la Vostre Saintetei, moveroient guerre au Soudan e sa gent, e lur feroient ennui e damage, à lur poer; e ce seroit grant destorbement au Soudan e à sa gent.<br />
<br />
<br />
(''Chapter 10''<br />
<br />
''The middle crossroads borders with the kingdom of Nubia, who are Christian, and are all black by the burning of the sun, and between this land and the next there is a journey of 12 days across fine sandy desert.''<br />
<br />
''Chapter 16''<br />
<br />
''For the Saracens have made a pledge with the country of the Nubians, and Bedouins of the desert of Egypt, so that they do not engage in war.''<br />
<br />
''Chapter 23''<br />
<br />
''Your Holy Father wrote to the king of the Nubians, who are Christians and were converted to the faith of Christ by the apostle St. Thomas in the land of Ethiopia, as principal leader to move to war in Sudan and to its people. And I firmly believe to say that the Nubians, for the honour of our lord Jesus Christ, and for reverence of Your Sanctity, will move to war against Sudan's people, and it would bring discontent and damage to their poor; and this would grant disruption to the Sudan and to its people.'')<br />
<br />
<br />
'''Selected editions'''<br />
<br />
Receuil des Historians des Croisades. Documents Arméniens. Tome II (Paris: 1906).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Directorium_ad_Passagium_Faciendum&diff=4553Directorium ad Passagium Faciendum2016-02-06T17:44:04Z<p>Adam Simmons: </p>
<hr />
<div>Anonymous<br />
<br />
''(1332)''<br />
<br />
''Disputed authorship between the Dominican monk Brochard, Guillaume Adam and Raymond Etienne.''<br />
<br />
''Directorium ad Passagium Faciendum.''<br />
<br />
''Latin.''<br />
<br />
<br />
Adhuc magis ulterius versus meridiem sunt Ethiopes christiani, gens maxima atque potens, que quinque regna magna valde obtinet et diffusa; hii tanti sunt,[tam] validi et tam fortes, quod unum regnum [est] de istis, quod quidem vocatur Nubia, confinians cum Egipto, [quod] aliquando de soldano Bibilonie victoriam obtinuit et triumphum. Habent isti populi prophetiam quod aliquando exibunt et transilient montes illos quibus versus Egiptum nunc resident circunclusi, et cum predictis Nubianis, et qui extra prefatos montes [illos] obtinent loca sua, Egypcios et Arabes destruent et vastabunt. Mecham capient et diruent, Sepulcrum comminuent et corpus incendent prophani ac perfidi Macometi.<br />
<br />
<br />
(''Still further, towards the south there are the Ethiopians Christians, the greatest and most powerful nation, the five kingdoms of it are very great and widespread; these are so many, so strong and so brave, that one of these kingdoms, called Nubia, bordering Egypt, gained the victory over the Sultan of Babylon. They have a prophecy that at some time they will come out and jump across the mountains, urging those nations who encircle Egypt to accompany the Nubians, who are out of the aforesaid mountains, and they will obtain their own place, and they shall break down and destroy the Egyptians and Arabs, take over Mecca and destroy the resting body of the Prophet Muhammad.'')<br />
<br />
<br />
'''Selected editions'''<br />
<br />
Recueil des Historiens des Croisades. Documents Arméniens. Tome II (Paris: 1906). <br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=William_of_Tyre&diff=4552William of Tyre2016-01-22T19:37:22Z<p>Adam Simmons: </p>
<hr />
<div>Willermi Tyrensis Archiepsicopi<br />
<br />
''(c. 1170-84)''<br />
<br />
''Historia Rerum in Partibus Transmarinis Gestarum.''<br />
<br />
''Latin.''<br />
<br />
<br />
Liber XIX<br />
<br />
Capitulum XVIII<br />
<br />
Praedictus igitur Hugo Caesariensis, et cum eo Gaufridus Fulcherii frater militiae Templi, in principio obeundae legationis, ducente soldano, Cahere ingressi, et ad palatium, quod lingua eorum Cascere dicitur, accedentes cum apparitorum numerositate maxima, qui cum gladiis et strepitu praecedebant, per angiportus et loca luminibus egentia ducti, ad singulos introitus armatorum Aethiopum cohortes crebrae salutationis officium certatim soldano exhibentes, repererunt.<br />
<br />
<br />
Capitulum XXIV<br />
<br />
Omnis enim Aegyptiacus tractus, a prioribus auspiciis suis, quibus Aethiopum regioni continuari dicitur, inter duas solitudines jacet arenosas, perpetua sterilitate damnatas; nec aliquando sentit aut praestat fructuarios proventus, cujuscunque generis, nisi quantum de beneficio exuberantis Nili, certis temporibus fecundatur. Fluvius autem non nisi quantum locorum adjacentium opportunitas permittit, sua reddit irrigatione frugibus aptam regionem; nam ubi circa se planiorem reperit superficiem, liberius effusus, latius etiam terram cultui praebet habiliorem, et factus diffusior diffusiorem glebae porrigit ubertatem. A Cahere ergo inferius, versus mare, planiora penitus inveniens loca, excursus habet liberos; unde et fecunditatem liberius latiusque procurat, et regno maximum dans incrementum, fines ejus dilatat. Nam ab eo oppido quod dicitur Facus, quod Syriam respicit, usque Alexandriam, quae novissima illius regni civitas, arentem contingit Lybiam, centum et amplius milliaribus culti fecundique commoditas diffunditur. A Cahere vero supra, usque quo perveniatur Chus, Aegyptiae dioecesis ultimam civitatem, quae regno Aethiopiae dicitur esse contermina, tantas patitur collium arenosorum objectu angustias, ut raro septem aut octo milliaribus, frequentius quatuor aut quinque,<br />
aut altrinsecus, aut ex una tantum parte diffusus, ad suae exundationis modum, regni fines laterales vel contrahat, vel producat; nam quae loca non irrigat fluvius, solis ardoribus et perpetuae, ut diximus, sterilitati deputantur. Superior igitur regio lingua eorum Seith appellatur.<br />
<br />
Capitulum XXVI<br />
<br />
De superioribus autem Aegypti partibus per fluenta Nili, omnimodorum alimentorum copiam, et rerum pene omnium suscipit ubertatem. Verum et de regionibus transmarinis, si qua sunt quae Aegyptus non habet, navigio omnis opulenti ministratur; unde amplius qualibet urbe maritima omnibus commoditatibus dicitur abundare. Ad haec ex utraque India, Saba, Arabia, ex utraque etiam nihilominus Aethiopia, sed et de Perside et aliis circum adjacentibus provinciis, quidquid aromatum, margaritarum, Orientalium gazarum et peregrinarum mercium, quibus noster indiget orbis, per mare Rubrum, unde gentibus illis ad nos iter est, in superiores partes Aegypti, ad eam urbem quae Aideb dicitur, super ripam ejusdem maris sitam infertur, id totum ad flumen, et inde Alexandriam descendit. Sic ergo Orientalium et Occidentalium illuc fit concursus populorum; estque eadem civitas forum publicum utrique orbi.<br />
<br />
<br />
<br />
(''Chapter XVIII''<br />
<br />
''Hugh of Caesarea, and with him Geoffrey Foucher, brother of the knights of the Temple, [who were] leading the legation, conducted by the Sultan, entered Cairo and arrived at the palace, which in their language is called Cascere, with a great number of servants who preceded them with their swords and with a great noise ; they were conducted through narrow alleys and places in a lack of lights and at each entrance they met guards of armed Ethiopians performing repeatedly the salutation to the Sultan.''<br />
<br />
''Chapter XXIV''<br />
<br />
''Every Egyptian district, from prior guidance are said to be between two sandy deserts and are connected with Ethiopia. There is a perpetual cursed sterilization; neither do the fruits or the size of objects, of whatever kind, increase except as far as the benefit from the overflowing of the Nile, which is made fruitful at certain times. The river is the extent of the only opportunity that the adjacent local opportunity allows to render their crops suitable for irrigation region. Fertility extends [along the river] where there is a smoother surface, freely shed, that has the ability to serve them in spreading soil. A lower Caher then in the kingdom, it finds places to go through completely toward the sea so the current has children; hence, becoming more freely and more widely spread, and the fruitfulness of the commission, and giving an increase to the maximum of room for its border. In fact, it is said that from that town, they transformed it, to look back to Syria, as far as Alexandria, the city of the kingdom, which is in Lybia, the end is on dry land a hundred miles and the convenience of your fruitful melt is poured forth. The Caher, however, as above, is long. One passes through Kush the last city of the Egyptian diocese, which is said to be the borders of the kingdom of Ethiopia, suffers so great objection to the narrowness of the hills of a sandy way that we can rarely go to the lateral borders of the kingdom which is seven or eight miles, but most of the time, four or five, because [the river] overflows its way on each side, or only on one side. The things which are not watered with the river, are assigned to sterility because of the eternal heat of the sun, as we have said. The superior country was then called Seith in their language.''<br />
<br />
''Chapter XXVI''<br />
<br />
''From the region of Upper Egypt [i.e. in Alexandria] a great wealth of food of all sorts and an abundance of almost all things is created by the Nile. And, in truth, if there are things that Egypt do not have, they are all brought from regions overseas in great quantity; and hence it is said that it [Alexandria] reaps, more than any other maritime city, with all commodities. From the two Indias, Saba, Arabia and also from the two Ethiopias as well as from Persia and from other adjacent provinces, all kind of herbs, pearls, treasures of the Orient and foreign wares that our world is lacking, are coming to [Alexandria] by the Red Sea. From these people there is a route leading to us, in the upper parts of Egypt, they [the foreign wares] are brought to the city known as Aideb (‘Aydhab), which is located on the shore of this sea and from there everything is transported on the Nile and then to Alexandria. Thus, this is a place where people from the East and from the West are all meeting and this city is like the public market of the two worlds.'')<br />
<br />
<br />
'''Selected editions'''<br />
<br />
Recueil des Historiens des Croisades. Historiens Occidentaux. Tome I (Paris: 1844). <br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Robert_de_Clari&diff=4545Robert de Clari2015-12-14T15:20:56Z<p>Adam Simmons: </p>
<hr />
<div>Robert de Clari<br />
<br />
''(c. 1216)''<br />
<br />
''A knight who participated in the Fourth Crusade.''<br />
<br />
''La Conquête de Constantinople.'' <br />
<br />
''Old French.''<br />
<br />
<br />
Si comme li baron estoient laiens u palais, si vint illueques uns rois qui toute avoit le char noire, et avoit un crois en mi le front qui lui avoit esté faite d’un caut fer. Chis rois si sejornoit en une molt rike abeïe en le chité, ou Alexes, qui avoit esté empereres, avoit kemandé que il fust et en fust sires et demisiaus, tant comme il i vausist sejorner. Quant li emperere le vit venir, si se leva encontre lui et s’en fist molt grant feste. Si demanda li empereres as barons: “Savés vous ore,” fist il, “qui chist hons est? – Sire, nennil,” fisent li baron. “Par foi!” dist li empereres, “ch’est li rois de Nubie, qui est venus en pelerinage en cheste vile.” Et fist on parler latimiers a lui, et fist on lui demander ou se tere estoit, tant qu’il respondi as latimiers, en sen langage, que se tere estoit encore cent journees dela Iherusalem, et de la estoit il venus en Iherusalem en pelerinage; et si dist que, quant il mut de sen païs, qu’il mut bien soixante homes de se tere avec lui; et quant il vin ten Iherusalem n’en avoit il que deus vis. Et si dist qu’il voloit aler en pelerinage a Rome et de Rome a Saint Jake et puis revenir s’ent ariere en Iherusalem, s’il pooit tant vivre, et puis illueques morir. Et si dist que tot chil de se tere estoient crestien, et quant li enfes estoit nes et on le baptisoit, que on li faisoit une crois en me le front d’un caut fer ausi comme il avoit. Si esgarderent li baron chu roi a molt grant merveille.<br />
<br />
<br />
(''Afterwards it happened that the barons went one day for diversion to the palace to see Isaac and the emperor his son. And while the barons were there at the palace, a king came there whose skin was all black, and he had a cross in the middle of his forehead that had been made with a hot iron. This king was living in a very rich abbey in the city, in which the former emperor Alexius had commanded that he should be lodged and of which he was to be lord and owner as long as he wanted to stay there. When the emperor saw him coming, he rose to meet him and did great honour to him. And the emperor asked the barons: "Do you know," said he, "who this man is?" "Not at all, sire," said the barons. "In faith," said the emperor, "this is the king of Nubia, who has come on pilgrimage to this city." Then they had an interpreter talk to him and ask him where his land was, and he answered the interpreter in his own language that his land was a hundred days' journey still beyond Jerusalem, and he had come from there to Jerusalem on pilgrimage. And he said that when he set out from his land he had fully sixty of his countrymen with him, and when he came to Jerusalem there were only ten of them alive, and when he came from Jerusalem to Constantinople there were only two of them alive. And he said that he wanted to go on pilgrimage to Rome and from Rome to St. James, and then come back to Jerusalem, if he should live so long, and then die there. And he said that all the people of his land were Christians and that when a child was born and baptized they made a cross in the middle of his forehead with a hot iron, like the one he had. And the barons gazed at this king with great wonder.'')<br />
<br />
<br />
'''Selected Editions'''<br />
<br />
Robert de Clari, La Conquête de Constantinople, ed P. Lauer, Paris; Champion, 1924.<br />
<br />
E. H. McNeal, The Conquest of Constantinople of Robert of Clari, New York; Columbia University Press, 1936.<br />
<br />
Robert de Clari, La Conquête de Constantinople, ed J. Dufournet, Paris; Champion, 2004.<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=The_Marvels_of_the_East&diff=4544The Marvels of the East2015-12-13T17:33:09Z<p>Adam Simmons: </p>
<hr />
<div>The Wonders of the East<br />
<br />
''(c. 1000)''<br />
<br />
''Unknown author. Part of the Beowulf Manuscript.''<br />
<br />
''Old English.''<br />
<br />
<br />
32. There is another race of people there of black colour to look at, who are called Ethiopians (''sigelwara'').<br />
<br />
<br />
'''Selected Edition'''<br />
<br />
A. Orchard, Pride and Prodigies: Studies in the Monsters of the Beowulf Manuscript (Toronto, 2003).<br />
<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Occidental_Sources_Concerning_Nubia&diff=4539Occidental Sources Concerning Nubia2015-10-16T16:54:15Z<p>Adam Simmons: </p>
<hr />
<div>These "''Occidental Sources Concerning Nubia''" are to accompany and support the compilation of ''[[Giovanni Vantini's Oriental Sources Concerning Nubia]]'' already available in this source book. <br />
<br />
These sources are gathered from authors across Europe writing in languages including, but not exclusive to: Latin, Old French, Middle French, Flemish, Catalan and Italian. <br />
<br />
Comments and recommendations of sources to the administrators of the website are most welcome.<br />
<br />
Translations are open to revision and debate.<br />
<br />
By [[Adam Simmons|A. Simmons]]<br />
<br />
<br />
[[Heliodorus]] (originally c. 4th century but reappeared throughout the Medieval period)<br />
<br />
[[Paulus Orosius]] (c. 415-20)<br />
<br />
[[Fulgentius the Mythographer]] (c. 550)<br />
<br />
[[Procopius of Caesarea]] (c. 551)<br />
<br />
[[Antonius Martyr]] (c. 570)<br />
<br />
[[The Venerable Bede]] (c. 703)<br />
<br />
[[Ansileub]] (c. 750)<br />
<br />
[[Paschasius Radbertus]] (before 865)<br />
<br />
[[Alfred the Great]] (c. late 9th century)<br />
<br />
[[Hrabanus Maurus ]] (c. 840s)<br />
<br />
[[Johannes Scotus Eriugena]] (9th century)<br />
<br />
[[The Marvels of the East]] (c. 1000)<br />
<br />
[[Thierry of Saint-Trond]] (c. 1075-85)<br />
<br />
[[Chanson de Roland]] (c. 1090)<br />
<br />
[[Guibert de Nogent]] (c. 1107-8)<br />
<br />
[[Albert d'Aix]] (c. 1120)<br />
<br />
[[Fulcher of Chartres]] (c. 1128)<br />
<br />
[[Matthew of Edessa]] (c. 1137)<br />
<br />
[[Hugh of St. Victor]] (d. 1142)<br />
<br />
[[Hermann the Second]] (1143)<br />
<br />
[[Anna Comnena]] (c. 1148)<br />
<br />
[[John of Würzburg]] (c. 1170)<br />
<br />
[[Richard of Poitiers]] (1172)<br />
<br />
[[Pisan trade document]] (1173)<br />
<br />
[[William of Tyre]] (c. 1170-84)<br />
<br />
[[La Chanson de Jérusalem]] (12th century)<br />
<br />
[[Burchard of Strasbourg]] (c. 1175)<br />
<br />
[[Chanson d'Antioche]] (c. 1180)<br />
<br />
[[Alexander Neckam]] (c. 1190)<br />
<br />
[[La Chrétienté Corbaran (chanson)]] (c. late 12th century)<br />
<br />
[[Les Chétifs (chanson)]] (c. late 12th century)<br />
<br />
[[Chronicle of Ernoul]] (c. late 12th century)<br />
<br />
[[Theodoric]] (c. late 12th century)<br />
<br />
[[Arnold of Lübeck]] (c. 1209)<br />
<br />
[[Gervais de Tilbury]] (c. 1209-18)<br />
<br />
[[Robert de Clari]] (c. 1216)<br />
<br />
[[Oliver von Paderborn]] (1217-9)<br />
<br />
[[Jacques de Vitry]] (c. 1220)<br />
<br />
[[Ebstorf Mappaemundi]] (c. 1234)<br />
<br />
[[Roger of Wendover]] (c. 1235)<br />
<br />
[[Lucas de Tuy]] (1236)<br />
<br />
[[Alberic of Trois-Fontaines]] (c. 1241)<br />
<br />
[[Matthew Paris]] (c. 1250)<br />
<br />
[[Albertus Magnus]] (c. 1260s)<br />
<br />
[[Godefroi de Buillon (chanson)]] (13th century)<br />
<br />
[[Le Retour de Cornumarant (chanson)]] (c. mid 13th century)<br />
<br />
[[Roger Bacon]] (c. 1267)<br />
<br />
[[Burchard of Mount Sion]] (c. late 13th century)<br />
<br />
[[Ristoro d'Arezzo]] (1282)<br />
<br />
[[Hereford Mappaemundi]] (c. 1283-1313)<br />
<br />
[[Marco Polo]] (c. 1300)<br />
<br />
[[Ottokar aus der Gaal]] (c. early 14th century))<br />
<br />
[[Hayton of Corycus]] (1307)<br />
<br />
[[Guillaume Adam]] (c. 1310-4)<br />
<br />
[[Marino Sanudo Torsello]] (c. 1300-21)<br />
<br />
[[Friar Jordanus]] (c. 1330)<br />
<br />
[[Directorium ad Passagium Faciendum]] (1332)<br />
<br />
[[John of Verona]] (1335)<br />
<br />
[[Angelino Dulcert]] (1339)<br />
<br />
[[Niccolo da Poggibonsi]] (c. 1345-50)<br />
<br />
[[Anonymous Account of the Holy Land]] (c. 1350)<br />
<br />
[[Ludolph von Sudheim]] (1350)<br />
<br />
[[Mappaemundi of Portulano Mediceo Laurenziano]] (1351)<br />
<br />
[[Le Chevalier au Cygne (chanson)]] (c. 1350s)<br />
<br />
[[Vivaldi Brothers]] (before 1360)<br />
<br />
[[Sir John Mandeville]] (d. 1371)<br />
<br />
[[Catalan Atlas]] (1375)<br />
<br />
[[Ogier d'Anglure]] (1395-6)<br />
<br />
[[Jean de Bethencourt]] (1402-6)<br />
<br />
[[Portulan attributed to Jaffuda Cresques]] (c. 1416)<br />
<br />
[[Thomas Ebendorfer]] (c. 1450)<br />
<br />
[[Nicolai de Cusa]] (c. 1462)<br />
<br />
[[Orlando Innamorato]] (1482)<br />
<br />
[[Friar Felix Fabri]] (c. 1483)<br />
<br />
[[Joos van Ghistele]] (1481-5)<br />
<br />
[[Jodocus Badius Ascensius]] (1507)<br />
<br />
[[Orlando Furioso]] (1532)<br />
<br />
[[Jakob Balde]] (1645)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Occidental_Sources_Concerning_Nubia&diff=4538Occidental Sources Concerning Nubia2015-10-13T16:04:54Z<p>Adam Simmons: </p>
<hr />
<div>These "''Occidental Sources Concerning Nubia''" are to accompany and support the compilation of ''[[Giovanni Vantini's Oriental Sources Concerning Nubia]]'' already available in this source book. <br />
<br />
These sources are gathered from authors across Europe writing in languages including, but not exclusive to: Latin, Old French, Middle French, Flemish, Catalan and Italian. <br />
<br />
Comments and recommendations of sources to the administrators of the website are most welcome.<br />
<br />
Translations are open to revision and debate.<br />
<br />
By [[Adam Simmons|A. Simmons]]<br />
<br />
<br />
[[Heliodorus]] (originally c. 4th century but reappeared throughout the Medieval period)<br />
<br />
[[Paulus Orosius]] (c. 415-20)<br />
<br />
[[Fulgentius the Mythographer]] (c. 550)<br />
<br />
[[Procopius of Caesarea]] (c. 551)<br />
<br />
[[Antonius Martyr]] (c. 570)<br />
<br />
[[The Venerable Bede]] (c. 703)<br />
<br />
[[Ansileub]] (c. 750)<br />
<br />
[[Paschasius Radbertus]] (before 865)<br />
<br />
[[Alfred the Great]] (c. late 9th century)<br />
<br />
[[Hrabanus Maurus ]] (c. 840s)<br />
<br />
[[Johannes Scotus Eriugena]] (9th century)<br />
<br />
[[The Marvels of the East]] (c. 1000)<br />
<br />
[[Thierry of Saint-Trond]] (c. 1075-85)<br />
<br />
[[Chanson de Roland]] (c. 1090)<br />
<br />
[[Guibert de Nogent]] (c. 1107-8)<br />
<br />
[[Albert d'Aix]] (c. 1120)<br />
<br />
[[Fulcher of Chartres]] (c. 1128)<br />
<br />
[[Matthew of Edessa]] (c. 1137)<br />
<br />
[[Hugh of St. Victor]] (d. 1142)<br />
<br />
[[Hermann the Second]] (1143)<br />
<br />
[[Anna Comnena]] (c. 1148)<br />
<br />
[[John of Würzburg]] (c. 1170)<br />
<br />
[[Richard of Poitiers]] (1172)<br />
<br />
[[Pisan trade document]] (1173)<br />
<br />
[[William of Tyre]] (c. 1170-84)<br />
<br />
[[La Chanson de Jérusalem]] (12th century)<br />
<br />
[[Burchard of Strasbourg]] (c. 1175)<br />
<br />
[[Chanson d'Antioche]] (c. 1180)<br />
<br />
[[Alexander Neckam]] (c. 1190)<br />
<br />
[[La Chrétienté Corbaran (chanson)]] (c. late 12th century)<br />
<br />
[[Les Chétifs (chanson)]] (c. late 12th century)<br />
<br />
[[Chronicle of Ernoul]] (c. late 12th century)<br />
<br />
[[Theodoric]] (c. late 12th century)<br />
<br />
[[Arnold of Lübeck]] (c. 1209)<br />
<br />
[[Gervais de Tilbury]] (c. 1209-18)<br />
<br />
[[Robert de Clari]] (c. 1216)<br />
<br />
[[Oliver von Paderborn]] (1217-9)<br />
<br />
[[Jacques de Vitry]] (c. 1220)<br />
<br />
[[Ebstorf Mappaemundi]] (c. 1234)<br />
<br />
[[Roger of Wendover]] (c. 1235)<br />
<br />
[[Lucas de Tuy]] (1236)<br />
<br />
[[Alberic of Trois-Fontaines]] (c. 1241)<br />
<br />
[[Matthew Paris]] (c. 1250)<br />
<br />
[[Albertus Magnus]] (c. 1260s)<br />
<br />
[[Godefroi de Buillon (chanson)]] (13th century)<br />
<br />
[[Le Retour de Cornumarant (chanson)]] (c. mid 13th century)<br />
<br />
[[Roger Bacon]] (c. 1267)<br />
<br />
[[Burchard of Mount Sion]] (c. late 13th century)<br />
<br />
[[Ristoro d'Arezzo]] (1282)<br />
<br />
[[Hereford Mappaemundi]] (c. 1283-1313)<br />
<br />
[[Marco Polo]] (c. 1300)<br />
<br />
[[Ottokar aus der Gaal]] (c. early 14th century))<br />
<br />
[[Hayton of Corycus]] (1307)<br />
<br />
[[Guillaume Adam]] (c. 1310-4)<br />
<br />
[[Marino Sanudo Torsello]] (c. 1300-21)<br />
<br />
[[Friar Jordanus]] (c. 1330)<br />
<br />
[[Directorium ad Passagium Faciendum]] (1332)<br />
<br />
[[John of Verona]] (1335)<br />
<br />
[[Angelino Dulcert]] (1339)<br />
<br />
[[Niccolo da Poggibonsi]] (c. 1345-50)<br />
<br />
[[Anonymous Account of the Holy Land]] (c. 1350)<br />
<br />
[[Mappaemundi of Portulano Mediceo Laurenziano]] (1351)<br />
<br />
[[Le Chevalier au Cygne (chanson)]] (c. 1350s)<br />
<br />
[[Vivaldi Brothers]] (before 1360)<br />
<br />
[[Sir John Mandeville]] (d. 1371)<br />
<br />
[[Catalan Atlas]] (1375)<br />
<br />
[[Ogier d'Anglure]] (1395-6)<br />
<br />
[[Jean de Bethencourt]] (1402-6)<br />
<br />
[[Portulan attributed to Jaffuda Cresques]] (c. 1416)<br />
<br />
[[Thomas Ebendorfer]] (c. 1450)<br />
<br />
[[Orlando Innamorato]] (1482)<br />
<br />
[[Friar Felix Fabri]] (c. 1483)<br />
<br />
[[Joos van Ghistele]] (1481-5)<br />
<br />
[[Jodocus Badius Ascensius]] (1507)<br />
<br />
[[Orlando Furioso]] (1532)<br />
<br />
[[Jakob Balde]] (1645)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Occidental_Sources_Concerning_Nubia&diff=4537Occidental Sources Concerning Nubia2015-10-13T15:45:17Z<p>Adam Simmons: </p>
<hr />
<div>These "''Occidental Sources Concerning Nubia''" are to accompany and support the compilation of ''[[Giovanni Vantini's Oriental Sources Concerning Nubia]]'' already available in this source book. <br />
<br />
These sources are gathered from authors across Europe writing in languages including, but not exclusive to: Latin, Old French, Middle French, Flemish, Catalan and Italian. <br />
<br />
Comments and recommendations of sources to the administrators of the website are most welcome.<br />
<br />
Translations are open to revision and debate.<br />
<br />
By [[Adam Simmons|A. Simmons]]<br />
<br />
<br />
[[Heliodorus]] (originally c. 4th century but reappeared throughout the Medieval period)<br />
<br />
[[Paulus Orosius]] (c. 415-20)<br />
<br />
[[Fulgentius the Mythographer]] (c. 550)<br />
<br />
[[Procopius of Caesarea]] (c. 551)<br />
<br />
[[Antonius Martyr]] (c. 570)<br />
<br />
[[The Venerable Bede]] (c. 703)<br />
<br />
[[Ansileub]] (c. 750)<br />
<br />
[[Paschasius Radbertus]] (before 865)<br />
<br />
[[Alfred the Great]] (c. late 9th century)<br />
<br />
[[Hrabanus Maurus ]] (c. 840s)<br />
<br />
[[Johannes Scotus Eriugena]] (9th century)<br />
<br />
[[The Marvels of the East]] (c. 1000)<br />
<br />
[[Thierry of Saint-Trond]] (c. 1075-85)<br />
<br />
[[Chanson de Roland]] (c. 1090)<br />
<br />
[[Guibert de Nogent]] (c. 1107-8)<br />
<br />
[[Albert d'Aix]] (c. 1120)<br />
<br />
[[Fulcher of Chartres]] (c. 1128)<br />
<br />
[[Matthew of Edessa]] (c. 1137)<br />
<br />
[[Hugh of St. Victor]] (d. 1142)<br />
<br />
[[Hermann the Second]] (1143)<br />
<br />
[[Anna Comnena]] (c. 1148)<br />
<br />
[[John of Würzburg]] (c. 1170)<br />
<br />
[[Richard of Poitiers]] (1172)<br />
<br />
[[Pisan trade document]] (1173)<br />
<br />
[[William of Tyre]] (c. 1170-84)<br />
<br />
[[La Chanson de Jérusalem]] (12th century)<br />
<br />
[[Chanson d'Antioche]] (c. 1180)<br />
<br />
[[Alexander Neckam]] (c. 1190)<br />
<br />
[[La Chrétienté Corbaran (chanson)]] (c. late 12th century)<br />
<br />
[[Les Chétifs (chanson)]] (c. late 12th century)<br />
<br />
[[Chronicle of Ernoul]] (c. late 12th century)<br />
<br />
[[Theodoric]] (c. late 12th century)<br />
<br />
[[Arnold of Lübeck]] (c. 1209)<br />
<br />
[[Gervais de Tilbury]] (c. 1209-18)<br />
<br />
[[Robert de Clari]] (c. 1216)<br />
<br />
[[Oliver von Paderborn]] (1217-9)<br />
<br />
[[Jacques de Vitry]] (c. 1220)<br />
<br />
[[Ebstorf Mappaemundi]] (c. 1234)<br />
<br />
[[Roger of Wendover]] (c. 1235)<br />
<br />
[[Lucas de Tuy]] (1236)<br />
<br />
[[Alberic of Trois-Fontaines]] (c. 1241)<br />
<br />
[[Matthew Paris]] (c. 1250)<br />
<br />
[[Albertus Magnus]] (c. 1260s)<br />
<br />
[[Godefroi de Buillon (chanson)]] (13th century)<br />
<br />
[[Le Retour de Cornumarant (chanson)]] (c. mid 13th century)<br />
<br />
[[Roger Bacon]] (c. 1267)<br />
<br />
[[Burchard of Mount Sion]] (c. late 13th century)<br />
<br />
[[Ristoro d'Arezzo]] (1282)<br />
<br />
[[Hereford Mappaemundi]] (c. 1283-1313)<br />
<br />
[[Marco Polo]] (c. 1300)<br />
<br />
[[Ottokar aus der Gaal]] (c. early 14th century))<br />
<br />
[[Hayton of Corycus]] (1307)<br />
<br />
[[Guillaume Adam]] (c. 1310-4)<br />
<br />
[[Marino Sanudo Torsello]] (c. 1300-21)<br />
<br />
[[Friar Jordanus]] (c. 1330)<br />
<br />
[[Directorium ad Passagium Faciendum]] (1332)<br />
<br />
[[John of Verona]] (1335)<br />
<br />
[[Angelino Dulcert]] (1339)<br />
<br />
[[Niccolo da Poggibonsi]] (c. 1345-50)<br />
<br />
[[Anonymous Account of the Holy Land]] (c. 1350)<br />
<br />
[[Mappaemundi of Portulano Mediceo Laurenziano]] (1351)<br />
<br />
[[Le Chevalier au Cygne (chanson)]] (c. 1350s)<br />
<br />
[[Vivaldi Brothers]] (before 1360)<br />
<br />
[[Sir John Mandeville]] (d. 1371)<br />
<br />
[[Catalan Atlas]] (1375)<br />
<br />
[[Ogier d'Anglure]] (1395-6)<br />
<br />
[[Jean de Bethencourt]] (1402-6)<br />
<br />
[[Portulan attributed to Jaffuda Cresques]] (c. 1416)<br />
<br />
[[Thomas Ebendorfer]] (c. 1450)<br />
<br />
[[Orlando Innamorato]] (1482)<br />
<br />
[[Friar Felix Fabri]] (c. 1483)<br />
<br />
[[Joos van Ghistele]] (1481-5)<br />
<br />
[[Jodocus Badius Ascensius]] (1507)<br />
<br />
[[Orlando Furioso]] (1532)<br />
<br />
[[Jakob Balde]] (1645)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Adam_Simmons&diff=4536Adam Simmons2015-10-13T15:23:26Z<p>Adam Simmons: </p>
<hr />
<div>Adam Simmons is a student of the study of the Crusades, particularly in relation to the effects of the Crusades with the Christian Sudanese kingdoms. His main research focus is on Latin, Greek and Arabic ethnonyms concerning the Sudanese region.<br />
<br />
He is a PhD student at Lancaster University.<br />
<br />
Contact: a.d.simmons@live.com</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Occidental_Sources_Concerning_Nubia&diff=4535Occidental Sources Concerning Nubia2015-10-13T15:11:19Z<p>Adam Simmons: </p>
<hr />
<div>These "''Occidental Sources Concerning Nubia''" are to accompany and support the compilation of ''[[Giovanni Vantini's Oriental Sources Concerning Nubia]]'' already available in this source book. <br />
<br />
These sources are gathered from authors across Europe writing in languages including, but not exclusive to: Latin, Old French, Middle French, Flemish, Catalan and Italian. <br />
<br />
Comments and recommendations of sources to the administrators of the website are most welcome.<br />
<br />
Translations are open to revision and debate.<br />
<br />
By [[Adam Simmons|A. Simmons]]<br />
<br />
<br />
[[Heliodorus]] (originally c. 4th century but reappeared throughout the Medieval period)<br />
<br />
[[Paulus Orosius]] (c. 415-20)<br />
<br />
[[Fulgentius the Mythographer]] (c. 550)<br />
<br />
[[Procopius of Caesarea]] (c. 551)<br />
<br />
[[Antonius Martyr]] (c. 570)<br />
<br />
[[The Venerable Bede]] (c. 703)<br />
<br />
[[Ansileub]] (c. 750)<br />
<br />
[[Paschasius Radbertus]] (before 865)<br />
<br />
[[Alfred the Great]] (c. late 9th century)<br />
<br />
[[Hrabanus Maurus ]] (c. 840s)<br />
<br />
[[Johannes Scotus Eriugena]] (9th century)<br />
<br />
[[The Marvels of the East]] (c. 1000)<br />
<br />
[[Thierry of Saint-Trond]] (c. 1075-85)<br />
<br />
[[Chanson de Roland]] (c. 1090)<br />
<br />
[[Guibert de Nogent]] (c. 1107-8)<br />
<br />
[[Albert d'Aix]] (c. 1120)<br />
<br />
[[Fulcher of Chartres]] (c. 1128)<br />
<br />
[[Matthew of Edessa]] (c. 1137)<br />
<br />
[[Hugh of St. Victor]] (d. 1142)<br />
<br />
[[Hermann the Second]] (1143)<br />
<br />
[[Anna Comnena]] (c. 1148)<br />
<br />
[[John of Würzburg]] (c. 1170)<br />
<br />
[[Richard of Poitiers]] (1172)<br />
<br />
[[Pisan trade document]] (1173)<br />
<br />
[[William of Tyre]] (c. 1170-84)<br />
<br />
[[La Chanson de Jérusalem]] (12th century)<br />
<br />
[[Chanson d'Antioche]] (c. 1180)<br />
<br />
[[La Chrétienté Corbaran (chanson)]] (c. late 12th century)<br />
<br />
[[Les Chétifs (chanson)]] (c. late 12th century)<br />
<br />
[[Chronicle of Ernoul]] (c. late 12th century)<br />
<br />
[[Theodoric]] (c. late 12th century)<br />
<br />
[[Arnold of Lübeck]] (c. 1209)<br />
<br />
[[Gervais de Tilbury]] (c. 1209-18)<br />
<br />
[[Robert de Clari]] (c. 1216)<br />
<br />
[[Oliver von Paderborn]] (1217-9)<br />
<br />
[[Jacques de Vitry]] (c. 1220)<br />
<br />
[[Ebstorf Mappaemundi]] (c. 1234)<br />
<br />
[[Roger of Wendover]] (c. 1235)<br />
<br />
[[Lucas de Tuy]] (1236)<br />
<br />
[[Alberic of Trois-Fontaines]] (c. 1241)<br />
<br />
[[Matthew Paris]] (c. 1250)<br />
<br />
[[Albertus Magnus]] (c. 1260s)<br />
<br />
[[Godefroi de Buillon (chanson)]] (13th century)<br />
<br />
[[Le Retour de Cornumarant (chanson)]] (c. mid 13th century)<br />
<br />
[[Roger Bacon]] (c. 1267)<br />
<br />
[[Burchard of Mount Sion]] (c. late 13th century)<br />
<br />
[[Ristoro d'Arezzo]] (1282)<br />
<br />
[[Hereford Mappaemundi]] (c. 1283-1313)<br />
<br />
[[Marco Polo]] (c. 1300)<br />
<br />
[[Ottokar aus der Gaal]] (c. early 14th century))<br />
<br />
[[Hayton of Corycus]] (1307)<br />
<br />
[[Guillaume Adam]] (c. 1310-4)<br />
<br />
[[Marino Sanudo Torsello]] (c. 1300-21)<br />
<br />
[[Friar Jordanus]] (c. 1330)<br />
<br />
[[Directorium ad Passagium Faciendum]] (1332)<br />
<br />
[[John of Verona]] (1335)<br />
<br />
[[Angelino Dulcert]] (1339)<br />
<br />
[[Niccolo da Poggibonsi]] (c. 1345-50)<br />
<br />
[[Anonymous Account of the Holy Land]] (c. 1350)<br />
<br />
[[Mappaemundi of Portulano Mediceo Laurenziano]] (1351)<br />
<br />
[[Le Chevalier au Cygne (chanson)]] (c. 1350s)<br />
<br />
[[Vivaldi Brothers]] (before 1360)<br />
<br />
[[Sir John Mandeville]] (d. 1371)<br />
<br />
[[Catalan Atlas]] (1375)<br />
<br />
[[Ogier d'Anglure]] (1395-6)<br />
<br />
[[Jean de Bethencourt]] (1402-6)<br />
<br />
[[Portulan attributed to Jaffuda Cresques]] (c. 1416)<br />
<br />
[[Thomas Ebendorfer]] (c. 1450)<br />
<br />
[[Orlando Innamorato]] (1482)<br />
<br />
[[Friar Felix Fabri]] (c. 1483)<br />
<br />
[[Joos van Ghistele]] (1481-5)<br />
<br />
[[Jodocus Badius Ascensius]] (1507)<br />
<br />
[[Orlando Furioso]] (1532)<br />
<br />
[[Jakob Balde]] (1645)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Toponyms_and_Ethnonyms_for_Nubia&diff=4527Toponyms and Ethnonyms for Nubia2015-08-23T15:22:10Z<p>Adam Simmons: </p>
<hr />
<div>By A. Simmons<br />
<br />
{| class="wikitable"<br />
|-<br />
! Latin<br />
! Greek<br />
! Arabic<br />
! Hebrew<br />
|-<br />
| Axumae<br />
| Αξούμ<br />
| Bilād al-Sūdān<br />
| Kūš<br />
|-<br />
| Chus <br />
| Κους<br />
| Al-Meruwah<br />
| Ma’atūm <ref>See Benjamin of Tudela in the Oriental Source-book</ref><br />
|-<br />
| Meroe<br />
| Μερόε<br />
| Al-Kūsh<br />
| Nūbyāʾ<br />
|-<br />
| Nobadae<br />
| Νοβαδἰα<br />
| Al-Muqurra<br />
| <br />
|-<br />
| Alodaei<br />
| Μακουρία<br />
| Al-Alwa<br />
| <br />
|-<br />
| Makurritae<br />
| Αἰθιοπία<br />
| An-Nūba<br />
| <br />
|-<br />
| Aethiopia<br />
| Νουβία<br />
| <br />
| <br />
|-<br />
| Nubia<br />
| <br />
| <br />
| <br />
|-<br />
| Capheturici <ref>See John of Würzburg in the Occidental Source-book.</ref><br />
| <br />
| <br />
| <br />
|-<br />
| Azopart <ref>See Albert d'Aix in the Occidental Source-book</ref><br />
| <br />
| <br />
| <br />
|}<br />
<br />
<references/></div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Occidental_Sources_Concerning_Nubia&diff=4526Occidental Sources Concerning Nubia2015-08-17T15:16:53Z<p>Adam Simmons: </p>
<hr />
<div>These "''Occidental Sources Concerning Nubia''" are to accompany and support the compilation of ''[[Giovanni Vantini's Oriental Sources Concerning Nubia]]'' already available in this source book. <br />
<br />
These sources are gathered from authors across Europe writing in languages including, but not exclusive to: Latin, Old French, Middle French, Flemish, Catalan and Italian. <br />
<br />
Comments and recommendations of sources to the administrators of the website are most welcome.<br />
<br />
Translations are open to revision and debate.<br />
<br />
By [[Adam Simmons|A. Simmons]]<br />
<br />
<br />
[[Heliodorus]] (originally c. 4th century but reappeared throughout the Medieval period)<br />
<br />
[[Paulus Orosius]] (c. 415-20)<br />
<br />
[[Procopius of Caesarea]] (c. 551)<br />
<br />
[[Antonius Martyr]] (c. 570)<br />
<br />
[[The Venerable Bede]] (c. 703)<br />
<br />
[[Ansileub]] (c. 750)<br />
<br />
[[Alfred the Great]] (c. late 9th century)<br />
<br />
[[The Marvels of the East]] (c. 1000)<br />
<br />
[[Chanson de Roland]] (c. 1090)<br />
<br />
[[Guibert de Nogent]] (c. 1107-8)<br />
<br />
[[Albert d'Aix]] (c. 1120)<br />
<br />
[[Fulcher of Chartres]] (c. 1128)<br />
<br />
[[Matthew of Edessa]] (c. 1137)<br />
<br />
[[Hugh of St. Victor]] (d. 1142)<br />
<br />
[[Hermann the Second]] (1143)<br />
<br />
[[Anna Comnena]] (c. 1148)<br />
<br />
[[John of Würzburg]] (c. 1170)<br />
<br />
[[Richard of Poitiers]] (1172)<br />
<br />
[[Pisan trade document]] (1173)<br />
<br />
[[William of Tyre]] (c. 1170-84)<br />
<br />
[[La Chanson de Jérusalem]] (12th century)<br />
<br />
[[Chanson d'Antioche]] (c. 1180)<br />
<br />
[[La Chrétienté Corbaran (chanson)]] (c. late 12th century)<br />
<br />
[[Les Chétifs (chanson)]] (c. late 12th century)<br />
<br />
[[Chronicle of Ernoul]] (c. late 12th century)<br />
<br />
[[Theodoric]] (c. late 12th century)<br />
<br />
[[Arnold of Lübeck]] (c. 1209)<br />
<br />
[[Gervais de Tilbury]] (c. 1209-18)<br />
<br />
[[Robert de Clari]] (c. 1216)<br />
<br />
[[Oliver von Paderborn]] (1217-9)<br />
<br />
[[Jacques de Vitry]] (c. 1220)<br />
<br />
[[Ebstorf Mappaemundi]] (c. 1234)<br />
<br />
[[Roger of Wendover]] (c. 1235)<br />
<br />
[[Alberic of Trois-Fontaines]] (c. 1241)<br />
<br />
[[Matthew Paris]] (c. 1250)<br />
<br />
[[Albertus Magnus]] (c. 1260s)<br />
<br />
[[Godefroi de Buillon (chanson)]] (13th century)<br />
<br />
[[Le Retour de Cornumarant (chanson)]] (c. mid 13th century)<br />
<br />
[[Roger Bacon]] (c. 1267)<br />
<br />
[[Burchard of Mount Sion]] (c. late 13th century)<br />
<br />
[[Ristoro d'Arezzo]] (1282)<br />
<br />
[[Hereford Mappaemundi]] (c. 1283-1313)<br />
<br />
[[Marco Polo]] (c. 1300)<br />
<br />
[[Ottokar aus der Gaal]] (c. early 14th century))<br />
<br />
[[Hayton of Corycus]] (1307)<br />
<br />
[[Guillaume Adam]] (c. 1310-4)<br />
<br />
[[Marino Sanudo Torsello]] (c. 1300-21)<br />
<br />
[[Friar Jordanus]] (c. 1330)<br />
<br />
[[Directorium ad Passagium Faciendum]] (1332)<br />
<br />
[[John of Verona]] (1335)<br />
<br />
[[Angelino Dulcert]] (1339)<br />
<br />
[[Niccolo da Poggibonsi]] (c. 1345-50)<br />
<br />
[[Anonymous Account of the Holy Land]] (c. 1350)<br />
<br />
[[Mappaemundi of Portulano Mediceo Laurenziano]] (1351)<br />
<br />
[[Le Chevalier au Cygne (chanson)]] (c. 1350s)<br />
<br />
[[Vivaldi Brothers]] (before 1360)<br />
<br />
[[Sir John Mandeville]] (d. 1371)<br />
<br />
[[Catalan Atlas]] (1375)<br />
<br />
[[Ogier d'Anglure]] (1395-6)<br />
<br />
[[Jean de Bethencourt]] (1402-6)<br />
<br />
[[Portulan attributed to Jaffuda Cresques]] (c. 1416)<br />
<br />
[[Thomas Ebendorfer]] (c. 1450)<br />
<br />
[[Orlando Innamorato]] (1482)<br />
<br />
[[Friar Felix Fabri]] (c. 1483)<br />
<br />
[[Joos van Ghistele]] (1481-5)<br />
<br />
[[Orlando Furioso]] (1532)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Occidental_Sources_Concerning_Nubia&diff=4525Occidental Sources Concerning Nubia2015-08-17T15:03:32Z<p>Adam Simmons: </p>
<hr />
<div>These "''Occidental Sources Concerning Nubia''" are to accompany and support the compilation of ''[[Giovanni Vantini's Oriental Sources Concerning Nubia]]'' already available in this source book. <br />
<br />
These sources are gathered from authors across Europe writing in languages including, but not exclusive to: Latin, Old French, Middle French, Flemish, Catalan and Italian. <br />
<br />
Comments and recommendations of sources to the administrators of the website are most welcome.<br />
<br />
Translations are open to revision and debate.<br />
<br />
By [[Adam Simmons|A. Simmons]]<br />
<br />
<br />
[[Heliodorus]] (originally c. 4th century but reappeared throughout the Medieval period)<br />
<br />
[[Paulus Orosius]] (c. 415-20)<br />
<br />
[[Procopius of Caesarea]] (c. 551)<br />
<br />
[[Antonius Martyr]] (c. 570)<br />
<br />
[[The Venerable Bede]] (c. 703)<br />
<br />
[[Ansileub]] (c. 750)<br />
<br />
[[Alfred the Great]] (c. late 9th century)<br />
<br />
[[The Marvels of the East]] (c. 1000)<br />
<br />
[[Chanson de Roland]] (c. 1090)<br />
<br />
[[Guibert de Nogent]] (c. 1107-8)<br />
<br />
[[Albert d'Aix]] (c. 1120)<br />
<br />
[[Fulcher of Chartres]] (c. 1128)<br />
<br />
[[Matthew of Edessa]] (c. 1137)<br />
<br />
[[Hugh of St. Victor]] (d. 1142)<br />
<br />
[[Hermann the Second]] (1143)<br />
<br />
[[Anna Comnena]] (c. 1148)<br />
<br />
[[John of Würzburg]] (c. 1170)<br />
<br />
[[Richard of Poitiers]] (1172)<br />
<br />
[[Pisan trade document]] (1173)<br />
<br />
[[William of Tyre]] (c. 1170-84)<br />
<br />
[[La Chanson de Jérusalem]] (12th century)<br />
<br />
[[Chanson d'Antioche]] (c. 1180)<br />
<br />
[[La Chrétienté Corbaran (chanson)]] (c. late 12th century)<br />
<br />
[[Les Chétifs (chanson)]] (c. late 12th century)<br />
<br />
[[Chronicle of Ernoul]] (c. late 12th century)<br />
<br />
[[Theodoric]] (c. late 12th century)<br />
<br />
[[Arnold of Lübeck]] (c. 1209)<br />
<br />
[[Gervais de Tilbury]] (c. 1209-18)<br />
<br />
[[Robert de Clari]] (c. 1216)<br />
<br />
[[Oliver von Paderborn]] (1217-9)<br />
<br />
[[Jacques de Vitry]] (c. 1220)<br />
<br />
[[Ebstorf Mappaemundi]] (c. 1234)<br />
<br />
[[Roger of Wendover]] (c. 1235)<br />
<br />
[[Alberic of Trois-Fontaines]] (c. 1241)<br />
<br />
[[Matthew Paris]] (c. 1250)<br />
<br />
[[Albertus Magnus]] (c. 1260s)<br />
<br />
[[Godefroi de Buillon (chanson)]] (13th century)<br />
<br />
[[Les Enfances de Godefroi (chanson)]] (c. mid 13th century)<br />
<br />
[[Roger Bacon]] (c. 1267)<br />
<br />
[[Burchard of Mount Sion]] (c. late 13th century)<br />
<br />
[[Ristoro d'Arezzo]] (1282)<br />
<br />
[[Hereford Mappaemundi]] (c. 1283-1313)<br />
<br />
[[Marco Polo]] (c. 1300)<br />
<br />
[[Ottokar aus der Gaal]] (c. early 14th century))<br />
<br />
[[Hayton of Corycus]] (1307)<br />
<br />
[[Guillaume Adam]] (c. 1310-4)<br />
<br />
[[Marino Sanudo Torsello]] (c. 1300-21)<br />
<br />
[[Friar Jordanus]] (c. 1330)<br />
<br />
[[Directorium ad Passagium Faciendum]] (1332)<br />
<br />
[[John of Verona]] (1335)<br />
<br />
[[Angelino Dulcert]] (1339)<br />
<br />
[[Niccolo da Poggibonsi]] (c. 1345-50)<br />
<br />
[[Anonymous Account of the Holy Land]] (c. 1350)<br />
<br />
[[Mappaemundi of Portulano Mediceo Laurenziano]] (1351)<br />
<br />
[[Le Chevalier au Cygne (chanson)]] (c. 1350s)<br />
<br />
[[Vivaldi Brothers]] (before 1360)<br />
<br />
[[Sir John Mandeville]] (d. 1371)<br />
<br />
[[Catalan Atlas]] (1375)<br />
<br />
[[Ogier d'Anglure]] (1395-6)<br />
<br />
[[Jean de Bethencourt]] (1402-6)<br />
<br />
[[Portulan attributed to Jaffuda Cresques]] (c. 1416)<br />
<br />
[[Thomas Ebendorfer]] (c. 1450)<br />
<br />
[[Orlando Innamorato]] (1482)<br />
<br />
[[Friar Felix Fabri]] (c. 1483)<br />
<br />
[[Joos van Ghistele]] (1481-5)<br />
<br />
[[Orlando Furioso]] (1532)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Jean_de_Bethencourt&diff=4524Jean de Bethencourt2015-08-17T14:13:37Z<p>Adam Simmons: </p>
<hr />
<div>Jean de Bethencourt <br />
<br />
(1402-6)<br />
<br />
''l’Histoire de la Conquête des Canaries.''<br />
<br />
''Middle French.''<br />
<br />
<br />
Et se partit le Frere d’eulx, et s’en ala contre orient par maintez contrées iusquez a vng roy qui s’apelle Dongala, qui est en la prouynce de Nubye, habitté de crestiens, et s’apelle prestre Iehan, en vng de ses tiltres, patriarche de Nubye, qui marchist d’un des costés aux dezers de Egypte, et de l’autre coste à la riuiere de Nylle, qui vient des marches de prestre Iehan. Et s’estant le resne de Dongale iusquez oú la riuiere de Nylle se fourche en deulx parties, don’t l’vne fait le flun de l’Or qui vient vers nous, et l’autre s’en va en Egipte, et entre en mer à Damyate.<br />
<br />
(''And we went to the Brother of them, and went to the east by land until we reached countries with a king who called himself Dongola, which is the province of Nubia, inhabited by Christians and called Prester John in one title, patriarch of Nubia, which extends on one side into the deserts of Egypt, and the other to the river side of the Nile, who go in the steps of Prester John. And the rule of Dongola extends where the River Nile forks in to two parts, in fact one flows of Gold which comes towards us, and the other goes to Egypt and enters the sea at Damietta.'')<br />
<br />
'''Selected editions'''<br />
<br />
Monumenta Cartographica Africae et Aegypti. Tome IV.II, ed. Y. Kamel (Leiden: 1937).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Alberic_of_Trois-Fontaines&diff=4523Alberic of Trois-Fontaines2015-08-16T17:37:34Z<p>Adam Simmons: </p>
<hr />
<div>Albericus Trium Fontium.<br />
<br />
''(c. 1241)''<br />
<br />
''Cistercian chronicler.''<br />
<br />
''Chronica Albrici Monachi Trium Fontium.''<br />
<br />
''Latin.''<br />
<br />
<br />
In partibus Asie Maioris versus Mesopotamiam et Armeniam quidam Ionas vir venera<br />
bilis patriarcha erat in civitate Susis. In huius Ione manibus, dum missam celebraret<br />
more sue gentis ,hoc est secundum consuetudinem Surianorum, tale fertur accidisse<br />
miraculum, quod panis ille magnus fermentatus, unde fiebat sacrificium, in parvam et<br />
pulchram convertitur hostiam ad morem sacrificii Latinorum, et calix ligneus adnichilatur<br />
cum cochlearibus, recepto vero sanguine in argenteo calice; et hoc accidit in festo<br />
beati Iohannis baptiste huius anni, unde plures Surianorum ecclesie, Armenii, Georgiani,<br />
Lubiani, Nubiani et Iacobite ad consuetudinem sancte catholice et Romane ecclesie de die<br />
in diem per hoc miraculum ceperunt converti. Et iste Ionas patriarcha magno concilio<br />
Romano, de quo suo loco tractabitur, interfuit et postmodum in patriarcham Alexandrinum promotus est.<br />
<br />
...<br />
<br />
In partibus transmarinis tempore induciarum veniebant multi de remotis terris ad sepulchrum Domini; et inventum est novem esse leges seu novem speciales esse ordines christianitatis, de quibus singulis ad sepulchrum Domini peregrini ibi more suo celebrant presbiteri de omnibus videlicet ordinibus istis … Septimus ordo dicitur Nubianorum christianorum, quorum terra maxima est, et multa ex eis tributarii Sarracenorum sunt. Octavus ordo totam illam multitudinem christianorum continet, que presbitero Iohanni subiecta est.<br />
<br />
<br />
(''In the parts of Asia Major in the direction of Mesopotamia and Armenia, was the patriarch of bile, a venerable man, in the city of Susis. While he was celebrating the custom of the mass of the nation, that is to say, according to the custom of the Syrians, a miracle by his own hands is said to have happened. The bread was in the most prosperous state of fermentation, from which an offering was made. The manner of the sacrifice was that the Latins received a small and beautiful host in which the blood was in a silver cup instead of a wooden cup without spoons. This is the case, and in the feast of blessed John the Baptist, of this year, the majority of the Syrian Church, the Armenians, Georgians, Lubians, Nubians, and the Jacobites, and the customs of the Holy Catholic and Roman Church, took the turn from day to day, by this miracle. And this is the great synod of decrees that Jonah was present, who was the patriarch of Rome, and was later promoted to be the Patriarch of Alexandria, of which we shall treat in its proper place.''<br />
<br />
''...''<br />
<br />
''In the parts across the sea many come to the sepulcher of our Lord at the time of the truce; and there was found to be nine laws or special orders of Christians, separated by custom, each is a pilgrim to the tomb of our Lord, this is the order of them ... The seventh order are called the Nubian Christians, whose land is very great, and many of them pay tribute to the Saracens. The eighth is the order of a multitude of Christians, who are subject to Prester John.'')<br />
<br />
<br />
'''Selected editions'''<br />
<br />
Monumenta Germaniae Historia, Tomus XXIII (Hannover: 1874).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Occidental_Sources_Concerning_Nubia&diff=4522Occidental Sources Concerning Nubia2015-08-16T16:06:41Z<p>Adam Simmons: </p>
<hr />
<div>These "''Occidental Sources Concerning Nubia''" are to accompany and support the compilation of ''[[Giovanni Vantini's Oriental Sources Concerning Nubia]]'' already available in this source book. <br />
<br />
These sources are gathered from authors across Europe writing in languages including, but not exclusive to: Latin, Old French, Middle French, Flemish, Catalan and Italian. <br />
<br />
Comments and recommendations of sources to the administrators of the website are most welcome.<br />
<br />
Translations are open to revision and debate.<br />
<br />
By [[Adam Simmons|A. Simmons]]<br />
<br />
<br />
[[Heliodorus]] (originally c. 4th century but reappeared throughout the Medieval period)<br />
<br />
[[Paulus Orosius]] (c. 415-20)<br />
<br />
[[Procopius of Caesarea]] (c. 551)<br />
<br />
[[Antonius Martyr]] (c. 570)<br />
<br />
[[The Venerable Bede]] (c. 703)<br />
<br />
[[Ansileub]] (c. 750)<br />
<br />
[[Alfred the Great]] (c. late 9th century)<br />
<br />
[[The Marvels of the East]] (c. 1000)<br />
<br />
[[Chanson de Roland]] (c. 1090)<br />
<br />
[[Guibert de Nogent]] (c. 1107-8)<br />
<br />
[[Albert d'Aix]] (c. 1120)<br />
<br />
[[Fulcher of Chartres]] (c. 1128)<br />
<br />
[[Matthew of Edessa]] (c. 1137)<br />
<br />
[[Hugh of St. Victor]] (d. 1142)<br />
<br />
[[Hermann the Second]] (1143)<br />
<br />
[[Anna Comnena]] (c. 1148)<br />
<br />
[[John of Würzburg]] (c. 1170)<br />
<br />
[[Richard of Poitiers]] (1172)<br />
<br />
[[Pisan trade document]] (1173)<br />
<br />
[[William of Tyre]] (c. 1170-84)<br />
<br />
[[La Chanson de Jérusalem]] (12th century)<br />
<br />
[[Chanson d'Antioche]] (c. 1180)<br />
<br />
[[La Chrétienté Corbaran (chanson)]] (c. late 12th century)<br />
<br />
[[Les Chétifs (chanson)]] (c. late 12th century)<br />
<br />
[[Chronicle of Ernoul]] (c. late 12th century)<br />
<br />
[[Theodoric]] (c. late 12th century)<br />
<br />
[[Arnold of Lübeck]] (c. 1209)<br />
<br />
[[Gervais de Tilbury]] (c. 1209-18)<br />
<br />
[[Robert de Clari]] (c. 1216)<br />
<br />
[[Oliver von Paderborn]] (1217-9)<br />
<br />
[[Jacques de Vitry]] (c. 1220)<br />
<br />
[[Ebstorf Mappaemundi]] (c. 1234)<br />
<br />
[[Roger of Wendover]] (c. 1235)<br />
<br />
[[Alberic of Trois-Fontaines]] (c. 1241)<br />
<br />
[[Matthew Paris]] (c. 1250)<br />
<br />
[[Albertus Magnus]] (c. 1260s)<br />
<br />
[[Les Enfances de Godefroi (chanson)]] (c. mid 13th century)<br />
<br />
[[Roger Bacon]] (c. 1267)<br />
<br />
[[Burchard of Mount Sion]] (c. late 13th century)<br />
<br />
[[Ristoro d'Arezzo]] (1282)<br />
<br />
[[Hereford Mappaemundi]] (c. 1283-1313)<br />
<br />
[[Marco Polo]] (c. 1300)<br />
<br />
[[Ottokar aus der Gaal]] (c. early 14th century))<br />
<br />
[[Hayton of Corycus]] (1307)<br />
<br />
[[Guillaume Adam]] (c. 1310-4)<br />
<br />
[[Marino Sanudo Torsello]] (c. 1300-21)<br />
<br />
[[Friar Jordanus]] (c. 1330)<br />
<br />
[[Directorium ad Passagium Faciendum]] (1332)<br />
<br />
[[John of Verona]] (1335)<br />
<br />
[[Angelino Dulcert]] (1339)<br />
<br />
[[Niccolo da Poggibonsi]] (c. 1345-50)<br />
<br />
[[Anonymous Account of the Holy Land]] (c. 1350)<br />
<br />
[[Mappaemundi of Portulano Mediceo Laurenziano]] (1351)<br />
<br />
[[Le Chevalier au Cygne (chanson)]] (c. 1350s)<br />
<br />
[[Vivaldi Brothers]] (before 1360)<br />
<br />
[[Sir John Mandeville]] (d. 1371)<br />
<br />
[[Catalan Atlas]] (1375)<br />
<br />
[[Ogier d'Anglure]] (1395-6)<br />
<br />
[[Jean de Bethencourt]] (1402-6)<br />
<br />
[[Portulan attributed to Jaffuda Cresques]] (c. 1416)<br />
<br />
[[Thomas Ebendorfer]] (c. 1450)<br />
<br />
[[Orlando Innamorato]] (1482)<br />
<br />
[[Friar Felix Fabri]] (c. 1483)<br />
<br />
[[Joos van Ghistele]] (1481-5)<br />
<br />
[[Orlando Furioso]] (1532)</div>Adam Simmonshttp://www.medievalnubia.info/dev/index.php?title=Alberic_of_Trois-Fontaines&diff=4521Alberic of Trois-Fontaines2015-08-16T01:28:50Z<p>Adam Simmons: </p>
<hr />
<div>Albericus Trium Fontium.<br />
<br />
''(c. 1241)''<br />
<br />
''Cistercian chronicler.''<br />
<br />
''Chronica Albrici Monachi Trium Fontium.''<br />
<br />
''Latin.''<br />
<br />
<br />
In partibus Asie Maioris versus Mesopotamiam et Armeniam quidam Ionas vir venera<br />
bilis patriarcha erat in civitate Susis. In huius Ione manibus, dum missam celebraret<br />
more sue gentis ,hoc est secundum consuetudinem Surianorum, tale fertur accidisse<br />
miraculum, quod panis ille magnus fermentatus, unde fiebat sacrificium, in parvam et<br />
pulchram convertitur hostiam ad morem sacrificii Latinorum, et calix ligneus adnichilatur<br />
cum cochlearibus, recepto vero sanguine in argenteo calice; et hoc accidit in festo<br />
beati Iohannis baptiste huius anni, unde plures Surianorum ecclesie, Armenii, Georgiani,<br />
Lubiani, Nubiani et Iacobite ad consuetudinem sancte catholice et Romane ecclesie de die<br />
in diem per hoc miraculum ceperunt converti. Et iste Ionas patriarcha magno concilio<br />
Romano, de quo suo loco tractabitur, interfuit et postmodum in patriarcham Alexandrinum promotus est.<br />
<br />
...<br />
<br />
<br />
(''In the parts of Asia Major in the direction of Mesopotamia and Armenia, was the patriarch of bile, a venerable man, in the city of Susis. While he was celebrating the custom of the mass of the nation, that is to say, according to the custom of the Syrians, a miracle by his own hands is said to have happened. The bread was in the most prosperous state of fermentation, from which an offering was made. The manner of the sacrifice was that the Latins received a small and beautiful host in which the blood was in a silver cup instead of a wooden cup without spoons. This is the case, and in the feast of blessed John the Baptist, of this year, the majority of the Syrian Church, the Armenians, Georgians, Lubians, Nubians, and the Jacobites, and the customs of the Holy Catholic and Roman Church, took the turn from day to day, by this miracle. And this is the great synod of decrees that Jonah was present, who was the patriarch of Rome, and was later promoted to be the Patriarch of Alexandria, of which we shall treat in its proper place.''<br />
<br />
...<br />
<br />
)<br />
<br />
<br />
'''Selected editions'''<br />
<br />
Monumenta Germaniae Historia, Tomus XXIII (Hannover: 1874).<br />
<br />
[[Category:Literary Sources]]<br />
[[Category:Occidental]]</div>Adam Simmons