# Nasamones

The Nasamones (Ancient Greek: Νασαμῶνες), according to Herodotus' Histories (4. 172, 173,182), they were counted among the nomadic Libyan peoples, although he did not use the term 'Berber,' as it did not exist in his time. He describes them as a numerous race (a large tribe). Herodotus mentions them as inhabiting next to the sea the area adjacent to the Syrtis (modern Gulf of Sirte), next to the Psylloi, who lived within the Gulf of Sirte. Herodotus described the Nasamones' fixed seasonal migration pattern: in the summer, they leave their flocks by the sea and travel to Augila (modern Awjila oasis) to gather dates from the abundant palm trees each year. Additionally, they caught wingless locusts, dried them under the sun, ground them into a powder, and sprinkled it on milk before drinking it. Also according to Herodotus, Augila Oasis was located a ten-day journey from the Ammonians (contemporary Siwa Oasis in Egypt). Herodotus described it as a place featuring a salt hill, a spring of water, with men living around it. The fact that they consistently left their flocks behind when traveling to Awjila indicates that they did not establish permanent settlements in the oasis but visited it seasonally for date collection. This omission by Herodotus raises the point of why he did not mention how the Nasamones managed to transport the dates back from Awjila during their seasonal migrations.
Herodotus did not mention that they established a settled population or had centralized rulers. Instead, he describes their seasonal migration and lifestyle without any reference to a significant political structure or sphere of influence from Siwa or Augila Oasis to the Gulf of Sirte. There is no historical evidence to suggest that the Nasamones were a Numidian people. The claim that the Nasamones were Numidian is unsupported by historical sources. Herodotus did not describe the Nasamones as Numidian, nor do any other ancient sources link them to the Numidian people. The term 'Numidian' only emerged later and primarily refers to peoples in modern Algeria, distinct from the Nasamones, whose territory was centered in the coast of Libya. Furthermore, Herodotus did not link the Nasamones with the Garamantes, and there is no evidence to suggest that the Nasamones had any connection to the Garamantes. In fact, according to what was reported to Herodotus (4.174), the Garamantians are described as living in the region beyond the South Wind, a place inhabited by wild beasts. He was informed that the Garamantians avoid human contact entirely and specifically, he states that the Garamantians as "flying from every man and avoiding the company of all; and they neither possess any weapon of war, nor know how to defend themselves against enemies" comes with a degree of shrouded ambiguity due to Herodotus' reliance on hearsay and secondhand reports. This has led to ongoing debates among historians about Garamantians in general, as Herodotus' account does not provide a complete or fully accurate picture of the Garamantians. Many scholars disagree with Herodotus' portrayal of the Garamantians, noting that he was misinformed about their true nature. Therefore, any attempt to associate the Nasamones with the Garamantes appears to be a later deliberate distortion, likely fueled by a desire to exploit the inaccuracies or misinformation that accompanied Herodotus' report.

## The Reliability of Ancient Historical Accounts

Many scholars disagree with Herodotus' portrayal of the Garamantians, noting that he was misinformed about their true nature. His accounts were largely based on hearsay and secondhand information gathered from peoples, which raises questions about the accuracy and reliability of his sources. As you continue reading through his accounts, you'll find significant contradictions in his descriptions, highlighting the potential inaccuracy of his narrative.
Throughout history, many religious words and texts have undergone revisions or reinterpretations, often shaped by the political or theological needs of the time. Various religious traditions have seen their sacred texts altered or translated, which sometimes resulted in different versions or interpretations. These shifts were often driven by changing cultural, political, or spiritual influences. Whether through translations, reinterpretations, or selective inclusion of certain texts, the stories and teachings from these religions were adapted to fit the prevailing perspectives of their communities. Additionally, recently people discovered how to analyze, decipher, and interpret previously inexplicable religious vocabularies by using the Syriac language, further shaping their understanding. These texts, originally claimed to be confined to a single language.
Furthermore, ancient historians like Herodotus, who often relied on secondhand accounts, played a significant role in spreading inaccurate historical narratives. Herodotus’ portrayal of the Garamantians, for instance, highlights how his reliance on reports from others, combined with his lack of firsthand experience or access to reliable sources, resulted in distorted representations. He described the land where the Garamantians lived as being inhabited by wild beasts, yet there is little reason to believe he personally visited the area or encountered the Garamantians himself. It is clear that much of his account was based on hearsay.
Also, during the era of the Punic Wars, many historical accounts, including those by Romans and Greeks, often contained distorted, biased, and malicious portrayals of events. This manipulation of historical narratives during such tumultuous times underscores the unreliability of many ancient texts, especially when they are based on secondhand information. As is often the case, history tends to be written by the victors, further shaping the way events are recorded and interpreted.
Similarly, the reign of Tutankhamun, despite its brevity, was subjected to erasure and distortion as his successors sought to reshape the historical narrative.
Thus, history, whether through the actions of rulers, religious figures, or historians, has often been shaped by the desire to influence perception. This has led to a number of inaccuracies and deliberate manipulations, which require careful examination and critical inquiry to uncover the true events of the past.

## History
### Myth and Speculation: The Nasamone Explorer and the Discovery of a Great City

There is a story about a young Nasamone who traveled through the Sahara and Libya and discovered a River, possibly the Niger River. Where they found a Great City which was established as a Colony and gaining access to gold and Trans-Saharan trade. This narrative is largely speculative, and while it may be part of later interpretations or myths, there is no historical evidence linking the Nasamones to the discovery of a great city or gaining access to gold and the Trans-Saharan trade.

### Origins, Migration and Lifestyle of the Nasamones

The Nasamones (Νασάμων) are thought to have taken their name from Nasamon, possibly a mythological figure. The connection to the myth of Amphithemis and Tritonis is part of ancient traditions, but the specifics are not well-documented in historical sources. As for the claim about being ancestors of the Laguatan or/and Zenaga people, and from translation of an ancient Numidian language inscription. They also practiced Polygamy. It is unclear and lacks concrete historical backing. This idea appears to stem from later interpretations or translations, not solid evidence from the time and their cultural practices is limited.
Herodotus describes the Nasamones as a nomadic people who followed a fixed seasonal migration pattern, moving between the coastal region around Syrtis Major and inland areas like Augila (modern-day Awjila) to gather dates annually. However, there is no strong historical evidence to support claims that they were permanently centered in Awjila or the Siwa Oasis (located in modern-day Egypt), is not mentioned in Herodotus' accounts in relation to the Nasamones. Instead, they are primarily described as moving between the coastal regions and Awjila during fixed seasons.

### Military Conflicts and Alleged Threats

There is no direct historical evidence linking the Nasamones or other Berber tribes to the Peloponnesian War (431–404 BCE), which was fought between Athens and Sparta and their respective allies. Some unreferenced later accounts suggest that the citizens of Euesperides (modern-day Benghazi) faced attacks from local tribes during this period. However, no primary historical source explicitly states that the Nasamones attacked the city or that they engaged in conflict during the time of the Spartan general Gylippus, who reportedly aided Euesperides while en route to Sicily. Given their proximity to the Greek colonies of Cyrenaica, this claim could be plausible, yet no direct historical source confirms a significant war between them. Similarly, while some later sources claim that the Nasamones used war chariots, there is no direct evidence literally supporting their use of four-horse chariots like those of the Garamantes.
Unverified accounts also claim that, in the pre-Roman era, the Nasamones posed a major threat to Carthage or the Punic (Phoenicians). While the Nasamones were nomadic and may have contributed to conflicts with nearby regions, including Greek colonies, but there is no solid evidence of territorial expansion into Carthaginian-held lands. The nature and extent of their interactions with Carthage remain unclear as well as some unreferenced claims suggest that the Nasamones engaged in small-scale attacks on ships, though this activity was not widespread.
Pliny the Elder, in Natural History (Book 7, Chapter 2), mentions that the Nasamones defeated the Psylli tribe and expelled them from their territory. The two groups later coexisted in the same region, but details regarding their interactions and the nature of their coexistence remain vague. While these events are mentioned in historical texts, the full context and the role of the Nasamones in these conflicts are not fully confirmed. (This account has yet to be confirmed and could be inaccurate. It is advisable for readers to consult primary historical sources for further verification.)

### Roman Conquest, Rebellion, and Byzantine Influence

Under Roman rule, the Nasamones were integrated into the Cyrenaican province. Augustus appointed Publius Sulpicius Quirinus as governor of Creta et Cyrenaica in 15 BCE to solidify Roman control over the region. The Nasamones, while maintaining a degree of local autonomy, were considered a client tribe and had to acknowledge Roman authority. (This claim has not been verified and may be inaccurate. Readers should cross-check with primary historical sources.)
Around 85 CE, the Nasamones revolted against Roman rule, possibly in response to tribute demands. Cassius Dio records that the Nasamones began raiding coastal settlements, but their rebellion was swiftly crushed by Roman forces under Gnaeus Suellius Flaccus. The Nasamones were pushed into the interior, and many were likely killed or captured. Though they continued to exist under Roman influence, their autonomy was significantly diminished. (This account is based on ancient sources that have not been fully verified. The details may be exaggerated or incorrect.)
Later, during Late Antiquity and the Early Middle Ages, the Nasamones became subjects of the Eastern Roman (Byzantine) Empire. Procopius, writing in the 6th century CE, mentions that the Nasamones still maintained their pagan beliefs under Byzantine influence. Emperor Justinian ordered the construction of a church in Awjila as part of Byzantine efforts to expand Christianity in the region. (This claim has not been independently verified and may not be historically accurate. Further research is needed.)

### Decline, Religion, and Disappearance

After the 6th century CE, the historical presence of the Nasamones fades from available records. It is unclear what ultimately happened to them, whether they assimilated into other Berber groups or declined due to external pressures. Their legacy remains largely speculative, with few concrete historical sources detailing their final fate. (This conclusion is speculative, and there is no definitive evidence confirming what happened to the Nasamones.)

## Religion

The Nasamones worshiped a handful of deities:
* Anzar: the god of rain, sky, and spring, who is sacrificed a bride each year while saying “O God Anzar Give us Water”
* Tanit: goddess of the Moon and associated with the Death and weaving worhsipped in the nasamonian city of Gerisa
* Sinifere: a god of war, who was also tribal god who helped in peace as well as war
* Triton (mythology): god of Lake Tritonis
* Gurzil: god of the Sun
* Amon: a mythical king and king of the gods, who is associated with divine protection
* Dea coeltis: a goddess of creation and “mother of the Gods”
* Ausean: a goddess or rain and sky often associated with Virginity and cows
* Garama and Nasamon: two heroes who are worshiped by Garamantes and Nasamones alike nasamon was brother of Cephalion (mythology) . Son of garama and a Tritonian nymph. In myth nasamon was loved by trinonians nymphs and they were both knowm to kill Canthus (mythology) and Eurybates.