Alodia

Alodia, also known asAlwa(Greek: Αρουα,Aroua;Arabic:علوة,ʿAlwa), was amedievalkingdom in what is now central and southern Sudan. Its capital was the city ofSoba, located near modern-dayKhartoumat the confluence of theBlueandWhite Nilerivers.
Founded sometime after the ancientKingdom of Kushfell, around 350 AD, Alodia is first mentioned in historical records in 569. It was the last of the three Nubian kingdoms to convert toChristianityin 580, followingNobadiaandMakuria. It possibly reached its peak during the 9th–12th centuries when records show that it exceeded its northern neighbor, Makuria, with which it maintained close dynastic ties, in size, military power and economic prosperity. Alodia was a large, multicultural state administered by a powerful king and provincial governors appointed by him. The capital Soba, described as a town of "extensive dwellings and churches full of gold and gardens",prospered as a trading hub. Goods arrived from Makuria, the Middle East, western Africa, India and even China. Literacy in bothNubianandGreekflourished.
From the 12th, and especially the 13th century, Alodia was declining, possibly because of invasions from the south, droughts and a shift of trade routes. In the 14th century, the country might have been ravaged by theplague, whileArabtribes began to migrate into theUpper Nile valley. By around 1500 Soba had fallen to either Arabs or theFunj. This likely marked the end of Alodia, although some Sudanese oral traditions claimed that it survived in the form of theKingdom of Fazughliwithin theEthiopian–Sudanese borderlands. After the destruction of Soba, the Funj established theSultanate of Sennar, ushering in a period ofIslamizationandArabization.
Alodia is by far the least studied of the three medievalNubiankingdoms,hence evidence is very slim.Most of what is known about it comes from a handful of medieval Arabic historians. The most important of these are theIslamic geographersal-Yaqubi(9th century),Ibn Hawqalandal-Aswani(10th century), who both visited the country, and theCoptAbu al-Makarim(12th century).The events around the Christianization of the kingdom in the 6th century were described by the contemporarybishopJohn of Ephesus;various post-medieval Sudanese sources address its fall.Al-Aswani noted that he interacted with aNubianhistorian who was "well-acquainted with the country of Alwa",but no medieval Nubianhistoriographicalwork has yet been discovered.
While many Alodian sites are known,only the capitalSobahas been extensively excavated.Parts of this site were unearthed in the early 1950s, further excavations taking place in the 1980s and 1990s.A new multidisciplinary research project was scheduled to start in late 2019.Soba is approximately 2.75 km(1.06 sq mi) in size and is covered with numerous mounds of brick rubble previously belonging to monumental structures.Discoveries made so far include several churches, a palace, cemeteries and numerous small finds.
Alodia was located in Nubia, a region which, in theMiddle Ages, extended fromAswanin southernEgyptto an undetermined point south of the confluence of theWhiteandBlue Nilerivers.The heartland of the kingdom was theGezira, a fertile plain bounded by the White Nile in the west and the Blue Nile in the east.In contrast to the White Nile Valley, the Blue Nile Valley is rich in known Alodian archaeological sites, among them Soba.The extent of the Alodian influence to the south is unclear,although it is likely that it bordered theEthiopianhighlands.The southernmost known Alodian sites are in the proximity ofSennar.
To the west of the White Nile, Ibn Hawqal differentiated between Al-Jeblien, which was controlled byMakuriaand probably corresponded with northernKordofan, and the Alodian-controlled Al-Ahdin, which has been identified with theNuba Mountains, and perhaps extended as far south asJebel al Liri, near the modern border toSouth Sudan.Nubian connections withDarfurhave been suggested, but evidence is lacking.
The northern region of Alodia probably extended from the confluence of the two Niles downstream toAbu HamadnearMograt Island.Abu Hamad likely constituted the northernmost outpost of the Alodian province known as al-Abwab ("the gates"),although some scholars also suggest a more southerly location, nearer theAtbara River.No evidence for a major Alodian settlement has been discovered north of the confluence of the two Niles,although several forts have been recorded there.
Lying between theNileand the Atbara was theButana,grassland suitable forlivestock.Along the Atbara and the adjacentGash Delta(nearKassala) many Christian sites have been noted.According to Ibn Hawqal, a vassal king loyal to Alodia governed the region around the Gash Delta.In fact, much of the Sudanese-Ethiopian-Eritreanborderlands, once under control of the EthiopianKingdom of Aksum, appear to have been under Alodian influence.The accounts of both Ibn Hawqal and al-Aswani suggest that Alodia also controlled thedesertalong theRed Seacoast.
The name Alodia might be of considerable antiquity, perhaps appearing first asAluton theKushitestelaof kingNastasenfrom the late 4th century BC. It appeared again asAlwaon a list of Kushite towns by theRomanauthorPliny the Elder(1st century AD), said to be located south ofMeroë.Another town namedAlwais mentioned in a 4th-century Aksumite inscription on theEzana Stone, with the location of the town near the confluence of the Nile and the Atbara rivers.
By the early 4th century the Kingdom of Kush, which used to control much of Sudan's riverbanks, was in decline, and Nubians (speakers ofNubian languages) began to settle in the Nile Valley.They originally lived west of the Nile, but changes in the climate forced them eastward, resulting in conflicts with Kush from at least the 1st-century BC.In the mid-4th century the Nubians occupied most of the area once controlled by Kush,while it was limited to the northern reaches of the Butana.An Aksumite inscription mentions how the warlike Nubians also threatened the borders of the Aksumite kingdom north of theTekeze River, resulting in an Aksumite expedition.It describes a Nubian defeat by Aksumite forces and a subsequent march to the confluence of the Nile and Atbara. There the Aksumites plundered several Kushite towns, including Alwa.
Archaeological evidence suggests the Kingdom of Kush ceased to exist in the middle of the 4th century. It is not known whether the Aksumite expeditions played a direct role in its fall. It seems likely that the Aksumite presence in Nubia was short-lived.Eventually, the region saw the development of regional centers whose ruling elites were buried in largetumuli.Such tumuli, within what would become Alodia, are known fromEl-Hobagi,Jebel Qisiand perhapsJebel Aulia.The excavated tumuli of El-Hobagi are known to date to the late 4th century,and contained an assortment of weaponry imitating Kushite royal funerary rituals.Meanwhile, many Kushite temples and settlements, including the former capital Meroë, seem to have been largely abandoned.The Kushites themselves were absorbed into the Nubiansand theirlanguagewas replaced by Nubian.
How the Kingdom of Alodia came into being is unknown.Its formation was completed by the mid-6th century, when it is said to have existed alongside the other Nubian kingdoms ofNobadiaand Makuria in the north.Soba, which by the 6th century had developed into a major urban center,served as its capital.In 569 the Kingdom of Alodia was mentioned for the first time, being described by John of Ephesus as a kingdom on the cusp ofChristianization.Independently of John of Ephesus, the kingdom's existence is also verified by a late 6th centuryGreekdocument fromByzantine Egypt, describing the sale of an Alodian slave girl.
John of Ephesus' account describes the events around the Christianization of Alodia in detail. As the southernmost of the three Nubian kingdoms, Alodia was the last to be converted to Christianity. According to John, the Alodian King was aware of the conversion of Nobadia in 543 and asked him to send a bishop who would also baptize his people. The request was granted in 580 andLonginuswas sent, leading to the baptism of the King, his family and the local nobility. Thus, Alodia became a part of the Christian world under theCoptic Patriarchate of Alexandria. After conversion, several pagan temples, such as the one inMusawwarat es-Sufra, were probably converted into churches.The extent and speed with which Christianity spread among the Alodian populace is uncertain. Despite the conversion of the nobility, it is likely that Christianization of the rural population progressed only slowly, if at all.John of Ephesus' report also implies tensions between Alodia and Makuria. Several forts north of the confluence of the two Niles have recently been dated to this period. However, their occupation did not exceed the 7th century, suggesting that the Makurian-Alodian conflict was soon resolved.
Between 639 and 641, Muslim Arabsconquered Egyptfrom theByzantine Empire.Makuria, which by this time had been unified with Nobadia,fended off two subsequentMusliminvasions, one in641/642and another in652. In the aftermath, Makuria and the Arabs agreed to sign theBaqt, a peace treaty that included a yearly exchange of gifts and socioeconomic regulations between Arabs and Nubians.Alodia was explicitly mentioned in the treaty as not being affected by it.While the Arabs failed to conquer Nubia, they began to settle along the western coast of the Red Sea. They founded the port towns ofAydhabandBadiin the 7th century andSuakin, first mentioned in the 10th century.From the 9th century, they pushed further inland, settling among theBejathroughout the Eastern Desert. Arab influence would remain confined to the east of the Nile until the 14th century.
Based on the archaeological evidence it has been suggested that Alodia's capital Soba underwent its peak development between the 9th and 12th centuries.In the 9th century, Alodia was, albeit briefly, described for the first time by the Arab historian al-Yaqubi. In his short account, Alodia is said to be the stronger of the two Nubian kingdoms, being a country requiring a three-month journey to cross. He also recorded that Muslims would occasionally travel there.
A century later, in the mid-10th century, Alodia was visited by traveler and historian Ibn Hawqal, resulting in the most comprehensive known account of the kingdom. He described the geography and people of Alodia in considerable detail, giving the impression of a large, polyethnic state. He also noted its prosperity, having an "uninterrupted chain of villages and a continuous strip of cultivated lands".When Ibn Hawqal arrived, the ruling king was named Eusebius, who was, upon his death, succeeded by his nephew Stephanos.Another Alodian king from this period was David, who is known from a tombstone in Soba. His rule was initially dated to 999–1015, but based onpaleographicalgrounds it is now dated more broadly, to the 9th or 10th centuries.
Ibn Hawqal's report describing Alodia's geography was largely confirmed by al-Aswani, aFatimidambassador sent to Makuria, who went on to travel to Alodia. In a similar manner to al-Yaqubi's description of 100 years before, Alodia was noted as being more powerful than Makuria, more extensive and having a larger army. The capital Soba was a prosperous town with "fine buildings, and extensive dwellings and churches full of gold and gardens", while also having a large Muslim quarter.
Abu al-Makarim (12th century)was the last historian to refer to Alodia in detail. It was still described as a large, Christian kingdom housing around 400 churches. A particularly large and finely constructed one was said to be located in Soba, called the "Church of Manbali".Two Alodian kings, Basil and Paul, are mentioned in 12th century Arabic letters fromQasr Ibrim.
There is evidence that at certain periods there were close relations between the Alodian and the Makurian royal families. It is possible that the throne frequently passed to a king whose father was of the royal family of the other state.NubiologistWłodzimierz Godlewskistates that it was under the Makurian kingMerkurios(early 8th century) that the two kingdoms began to approach each other.In 943al Masudiwrote that the Makurian king ruled over Alodia, while Ibn Hawqal wrote that it was the other way around.The 11th century saw the appearance of a new royal crown in Makurian art; it has been suggested that this derived from the Alodian court.KingMouses Georgios, who is known to have ruled in Makuria in the second half of the 12th century, most likely ruled both kingdoms via apersonal union. Considering that in his royal title ("king of the Arouades and Makuritai") Alodia is mentioned before Makuria, he might have initially been an Alodian king.
Archaeological evidence from Soba suggests a decline of the town, and therefore possibly the Alodian kingdom, from the 12th century.Byc.1300 the decline of Alodia was well advanced.No pottery or glassware postdating the 13th century has been identified at Soba.Two churches were apparently destroyed during the 13th century, although they were rebuilt shortly afterwards.It has been suggested that Alodia was under attack by an African, possiblyNilotic,people called Damadim who originated from the border region of modern Sudan and South Sudan, along theBahr el Ghazal River.According to geographerIbn Sa'id al-Maghribi, they attacked Nubia in 1220.Soba may have been conquered at this time, suffering occupation and destruction.In the late 13th century, another invasion by an unspecified people from the south occurred.In the same period poetal-Harraniwrote that Alodia's capital was now called Waylula,described as "very large" and "built on the west bank of the Nile".In the early 14th century geographerShamsaddin al-Dimashqiwrote that the capital was a place named Kusha, located far from the Nile, where water had to be obtained from wells.The contemporaryItalian-MallorcanDulcertmap features both Alodia ("Coale") and Soba ("Sobaa").
Economic factors also seem to have played a part in Alodia's decline. From the 10th to 12th centuries theEast Africancoast saw the rise of new trading cities such asKilwa. These were direct mercantile competitors since they exported similar goods to Nubia.A period of severe droughts occurring in Sub-Saharan Africa between 1150 and 1500 would have affected the Nubian economy as well.Archeobotanicalevidence from Soba suggests the town suffered fromovergrazingand overcultivation.
By 1276 al-Abwab, previously described as the northernmost Alodian province, was recorded as anindependent splinter kingdomruling over vast territories. The precise circumstances of its secession and its relations with Alodia thereafter remain unknown.Based on pottery finds it has been suggested that al-Abwab continued to thrive until the 15th and perhaps even the 16th century.In 1286 aMamlukeprince sent messengers to several rulers in central Sudan. It is not clear if they were still subject to the king in Sobaor if they were independent, implying a fragmentation of Alodia into multiple petty states by the late 13th century.In 1317 a Mamluk expedition pursued Arab brigands as far south as Kassala in Taka (one of the regions which received a Mamluk messenger in 1286), marching through al-Abwab and Makuria on their return.
During the 14th and 15th centuries much of what is now Sudan was overrun byArabtribes,while theAdal Sultanateexerted some influence over the area around Suakin.The bedouin may have profited from theplaguewhich has been suggested to have ravaged Nubia in the mid-14th century killing many sedentary Nubians, but not affecting the nomadic Arabs.They would have then intermixed with the remaining local population, gradually taking control over land and people,greatly benefiting from their large population in spreading their culture.The first recorded Arab migration to Nubia dates to 1324.It was the disintegration of Makuria in the late 14th century that, according to archaeologistWilliam Y. Adams, caused the "flood gates" to "burst wide open".Many, initially coming from Egypt, followed the course of the Nile until they reachedAl Dabbah. Here they headed west to migrate along theWadi Al-Malikto reach Darfur or Kordofan.Alodia, in particular the Butana and the Gezira, was the target of those Arabs who had lived among the Bejain the Eastern Desert for centuries.
Initially, the kingdom was able to exercise authority over some of the newly arrived Arab groups, forcing them to pay tribute. The situation grew increasingly precarious as more Arabs arrived.By the second half of the 15th century, Arabs had settled in the entire central Sudanese Nile valley, except for the area around Soba,which was all that was left of Alodia's domain.In 1474it was recorded that Arabs founded the town ofArbajion the Blue Nile, which would quickly develop into an important centre of commerce and Islamic learning.In around 1500 the Nubians were recorded to be in a state of total political fragmentation, as they had no king, but 150 independent lordships centered around castles on both sides of the Nile.Archaeology attests that Soba was largely ruined by this time.
It is unclear if the Kingdom of Alodia was destroyed by the Arabs underAbdallah Jammahor by theFunj, an African group from the south led by their kingAmara Dunqas.Most modern scholars agree now that it fell due to the Arabs.
Abdallah Jammah ("Abdallah the gatherer"), the eponymous ancestorof the SudaneseAbdallab tribe, was aRufa'aArab who, according to Sudanese traditions, settled in the Nile Valley after coming from the east. He consolidated his power and established his capital atQerri, just north of the confluence of the two Niles.In the late 15th century he gathered the Arab tribes to act against the Alodian "tyranny", as it is called, which has been interpreted as having a religious-economic motive. The Muslim Arabs no longer accepted the rule of, nor taxation by, a Christian ruler. Under Abdallah's leadership Alodia and its capital Soba were destroyed,resulting in rich booty such as a "bejeweled crown" and a "famous necklace of pearls and rubies".
According to another tradition recorded in old documents fromShendi, Soba was destroyed by Abdallah Jammah in 1509 having already been attacked in 1474. The idea of uniting the Arabs against Alodia is said to have already been on the mind of anemirwho lived between 1439 and 1459. To this end, he migrated fromBarain Kordofan to a mountain nearEd Dueimon the White Nile. Under his grandson, called Emir Humaydan, the White Nile was crossed. There he met other Arab tribes and attacked Alodia. The king of Alodia was killed, but the "patriarch", probably thearchbishopof Soba, managed to flee. He soon returned to Soba. A puppet king was crowned and an army of Nubians, Beja andAbyssinianswas assembled to fight "for the sake of religion". Meanwhile, the Arab alliance was about to fracture, but Abdallah Jammah reunited them, while also allying with the Funj king Amara Dunqas. Together they finally defeated and killed the patriarch, razing Soba afterwards and enslaving its population.
TheFunj Chronicle, a multi-authoredhistory of theFunj Sultanatecompiled in the 19th century, ascribes the destruction of Alodia to King Amara Dunqas; he was also allied with Abdallah Jammah.This attack is dated to the9th century after the Hijra(c.1396–1494). Afterwards, Soba is said to have served as the capital of the Funj until the foundation of Sennar in 1504.TheTabaqat Dayfallah, a history ofSufismin Sudan (c.1700), briefly mentions that the Funj attacked and defeated the "kingdom of the Nuba" in 1504–1505.
HistorianJay Spauldingproposes that the fall of Soba was not necessarily the end of Alodia. According to theJewishtravelerDavid Reubeni, who visited the country in 1523, there was still a "Kingdom of Soba" on the eastern bank of the Blue Nile, although he explicitly noted Soba itself was in ruins. This matches the oral traditions from the Upper Blue Nile, which claim that Alodia survived Soba's fall and still existed along the Blue Nile. It had gradually retreated to the mountains ofFazughliin the Ethiopian-Sudanese borderlands, forming theKingdom of Fazughli.Recent excavations in western Ethiopia seem to confirm the theory of an Alodian migration.The Funj eventually conquered Fazughli in 1685 and its population, known asHamaj, became a fundamental part of Sennar, eventuallyseizing powerin 1761–1762.As recently as 1930Hamaj villagers in the southern Gezira would swear by "Soba the home of my grandfathers and grandmothers which can make the stone float and the cotton ball sink".
In 1504–1505 the Funj founded the Funj sultanate, incorporating Abdallah Jammah's domain, which, according to some traditions, happened after a battle where Amara Dunqas defeated him.The Funj maintained some medieval Nubian customs like the wearing of crowns with features resemblingbovinehorns, calledtaqiya umm qarnein,the shaving of the head of a king upon his coronation,and, according to Jay Spaulding, the custom of raising princes separately from their mothers, under strict confinement.
The aftermath of Alodia's fall saw extensiveArabization, with the Nubians embracing the tribal system of the Arab migrants.Those living along the Nile between al Dabbah in the north and the confluence of the two Niles in the south were subsumed into theJa'alin tribe.To the east, west and south of the Ja'alin the country was now dominated by tribes claiming aJuhaynahancestry.In the area around Soba, the tribal Abdallab identity prevailed.The Nubian language was spoken in central Sudan until the 19th century, when it was replaced byArabic.Sudanese Arabicpreserves many words of Nubian origin,and Nubian place names can be found as far south as theBlue Nile state.
The fate of Christianity in the region remains largely unknown.The church institutions would have collapsed together with the fall of the kingdom,resulting in the decline of the Christian faith and the rise of Islam in its stead.Islamizedgroups from northern Nubia began to proselytize the Gezira.As early as 1523 King Amara Dunqas, who was initially a Pagan or nominal Christian, was recorded to be Muslim.Nevertheless, in the 16th century large portions of the Nubians still regarded themselves as Christians.A traveler who visited Nubia around 1500 confirms this, while also saying that the Nubians were so lacking in Christian instruction they had no knowledge of the faith.In 1520 Nubian ambassadors reached Ethiopia and petitioned the Emperor for priests. They claimed that no more priests could reach Nubia because of the wars between Muslims, leading to a decline of Christianity in their land.Aradiocarbon datedChristian burial at Geili south of the 6th cataract also dates to the 16th century.In the first half of the 17th century, a prophecy made by the Sudanese Sheikh Idris Wad al-Arbab mentioned a church in the Nuba Mountains.As late as the early 1770s there was said to be a Christian princedom in the Ethiopian-Sudanese border area, called Shaira.Apotropaic ritualsstemming from Christian practices outlived the conversion to Islam.As late as the 20th century several practices of undoubtedly Christian origin were "common, though of course not universal, inOmdurman, the Gezira and Kordofan",usually revolving around the application of crosses on humans and objects.
Soba, which remained inhabited until at least the early 17th century,served, among many other ruined Alodian sites, as a steady supply ofbricksand stones for nearbyQubba shrines, dedicated to Sufi holy men.During the early 19th century many of the remaining bricks in Soba were plundered for the construction ofKhartoum, the new capital ofTurkish Sudan.
While information about Alodia's government is sparse,it was likely similar tothat of Makuria.The head of state was the king who, according to al-Aswani, reigned as anabsolute monarch.He was recorded to be able to enslave any of his subjects at will, who would not oppose his decision, but prostrated themselves before him.As in Makuria, succession to the Alodian throne wasmatrilineal: it was the son of the king's sister, not his son who succeeded to the throne.There might be evidence a mobile royal encampment existed, although the translation of the original source, Abu al-Makarim, is not certain.Similar mobile courts are known to have existed in the early Funj sultanate, Ethiopia andDarfur.
The kingdom was divided into several provinces under the sovereignty of Soba.It seems delegates of the king governed these provinces.Al-Aswani stated that the governor of the northern al-Abwab province was appointed by the king.This was similar to what Ibn Hawqal recorded for the Gash Delta region, which was ruled by an appointed Arabophone (Arabic speaker).In 1286, Mamluk emissaries were sent to several rulers in central Sudan. It is unclear whether those rulers were actually independent,or if they remained subordinate to the king of Alodia. If the latter was the case, this would provide an understanding of the kingdom's territorial organization. The "Sahib" of al-Abwabseems certain to have been independent.Apart from al-Abwab, the following regions are mentioned: Al-Anag (possibly Fazughli); Ari; Barah; Befal; Danfou; Kedru (possibly after Kadero, a village north of Khartoum); Kersa (the Gezira); and Taka (the region around the Gash Delta).
State and church were intertwined in Alodia,with the Alodian kings probably serving as its patrons.Coptic documents observed byJohann Michael Vanslebduring the later 17th century list the following bishoprics in the Alodian kingdom: Arodias, Borra, Gagara, Martin, Banazi, and Menkesa."Arodias" may refer to the bishopric in Soba.The bishops were dependent on the patriarch of Alexandria.
Alodia may have had a standing army,in which cavalry likely projected force and symbolized royal authority deep into the provinces.Because of their speed, horses were also important for communication, providing a rapid courier service between the capital and the provinces.Aside from horses, boats also played a central role in transportation infrastructure.
While Alodia was polyethnic, and hence polylingual,it was essentially a Nubian state whose majority spoke a Nubian language.Based on a few inscriptions found in Alodian territory it has been suggested that the Alodians spoke a dialect distinct fromOld Nobiinof northern Nubia, dubbed asAlwan-Nubian. This assumption rests primarily on the script used in these inscriptions,which, while also being based on theGreek alphabet,differs from that employed in Makuria by making no use ofCopticdiacriticsand instead having special characters based on Meroitichieroglyphs. However, ultimately the classification of this language and its relationship to Old Nobiin has yet to be specified.It appears to have become extinct by the 19th century, when it had been replaced by Arabic.A few 19th century travellers reported thatDongolawior a closely related dialect was still spoken as far south as the 5th cataract, if not Shendi.
Although Greek, a prestigious sacral language, was used, it does not appear to have been spoken.An example of the use of Greek in Alodia is the tombstone of King David from Soba, where it is written with quite correct grammar.Al-Aswani noted that books were written in Greek and then translated into Nubian.The Christianliturgywas also in Greek.Copticwas probably used to communicate with the Patriarch of Alexandria,but written Coptic remains are very sparse.
Apart from Nubian, a multitude of languages were spoken throughout the kingdom. In the Nuba mountains severalKordofanian languagesoccurred together withHill Nubiandialects. Upstream along the Blue Nile Eastern Sudanic languages likeBertaorGumuzwere spoken. In the eastern territories lived the Beja, who spoke their ownCushiticlanguage, as did theSemiticArabsand theTigre.
Most of the 400 churches reportedly existing throughout Alodia have yet to be located.Only seven have been identified so far, of which are five in Soba, one in Saqadi and one in Musawwarat es-Sufra.19th century sources noted ruined churches inTuti Island,Burri,Wad Medaniand Sennar,while in recent years archaeologists identified potential churches in Soba,Hamadaband Abu Erteilanear Meroe as well as Hosh el-Kabnear Omdurman. The seven Alodian churches have been categorized into three classes: largebasilicas, "normal" churches and insertions into pre-existing structures.While Nubian church architecture was greatly influenced by that of Egypt,SyriaandArmeniathe relations between the church architecture of Makuria and Alodia remain uncertain.What seems clear is that Alodian churches lacked eastern entrances andtribunes, features characteristic for churches in northern Nubia.Furthermore, Alodian churches used more wood.Similarities with medieval Ethiopian church architecture are harder to find, only a few details matching.
On "Mound B" in Soba lay the standalone complex of the three churches "A", "B" and "C", a layout likely reflecting Byzantine influences.Churches "A" and "B", both probably built in the mid-9th century, were large buildings, the first measuring 28 m × 24.5 m (92 ft × 80 ft) and the second 27 m × 22.5 m (89 ft × 74 ft). Church "C" was much smallerand built after the other two churches, probably afterc.900.The three churches had many similarities, including having anarthex, wide entrances on the main east-west axis and apulpitalong the north side of thenave. Differences are evident in the thickness of the bricks used. Church "C" lacked outeraisles.It seems probable that the complex was the ecclesiastical center of Soba, if not the entire kingdom.Church "E", on a natural mount, was 16.4 m × 10.6 m (54 ft × 35 ft) in size (and like all red brick structures in Soba heavily robbed).Its layout was unusual,such as its L-shaped narthex.The roof was supported by wooden beams resting on stonepedestals. The internal walls used to be covered by painted whitewashed mud; the external walls were rendered in white lime mortar.The "Mound C" church, perhaps the oldest of the churches of Soba,was around 13.5 m (44 ft) in length. It was the only Alodian church known to have incorporated stone columns.Very little remains of it and its walls, probably made of red bricks, have completely disappeared. Fivecapitalshave been noted, belonging to a style that appeared in Nubia at the turn of the 8th century.
The church of Musawwarat es-Sufra, called "Temple III A", was initially a pagan temple but was converted into a church, probably soon after the royal conversion in 580.It was rectangular and slightly skewed, being 8.6 m–8.8 m × 7.4 m–7.6 m (28 ft–29 ft × 24 ft–25 ft) in size. It was divided into one large and three small rooms.The roof, of an indeterminate shape, was supported by wooden beams.Despite originally being a Kushite temple it still bears similarities to purpose-built churches, for example having an entrance on both the north and south sides.
The church in Saqadi is the southernmost known Nubian church.It is a red brick buildinginserted into a pre-existing building of unknown nature.It had a nave, where two L-shaped walls projected, and at least twoaisleswith rectangular brick piers between, as well as a range of possibly three rooms across the western end, which was a typically Nubian arrangement.
In medieval Nubia, pottery and its decoration were appreciated as an art form.Until the 7th century, the most common pottery type found at Soba was the so-called "Red Ware". Thesewheel-madehemispherical bowls were made of red or orangeslipand painted with separated motifs such as boxes with inner cross-hatchings, stylized floral motifs or crosses. The outlines of the motifs were drawn in black while the interiors were white. In their design, they are a direct continuation of Kushite styles, with possible influences from Aksumite Ethiopia. Due to their relative rarity, it has been suggested that they were imported, although they bear similarities to the pottery type, known as "Soba Ware", that succeeded them.
"Soba Ware" was a type of wheel-madepottery with a distinctive decoration very different from that found in the rest of Nubia.The shape of the pottery was diverse, as was the repertoire of painted decoration. One of the most distinctive features was the use of faces as painted decoration. They were simplified, if not geometric, in form and with big round eyes. This style is foreign to Makuria and Egypt, but bears a resemblance to paintings and manuscripts from Ethiopia.It is possible the potters copied these motifs from local church murals.Also unique was the application of animal-shaped bosses (protomes).Glazedvessels were also produced, copyingPersianaquamanileswithout reaching their quality.Beginning in the 9th century, "Soba Ware" was increasingly replaced by fine ware imported from Makuria.
Alodia was in thesavannah belt, giving it an economic advantage over its northern neighbor Makuria.According to al-Aswani the "provisions of the country of Alwa and their king" came from Kersa, which has been identified with the Gezira.North of the confluence of the two Niles agriculture was limited to farms along the riverwatered by devices like theshadoofor the more sophisticatedsakia.In contrast, the farmers of the Gezira profited from sufficient rainfall to make rainfall cultivation the economic mainstay.Archaeological records have provided insight into the types of food grown and consumed in Alodia. At Soba, the primary cereal wassorghum, althoughbarleyandmilletwere also known to be consumed.Al-Aswani noted that sorghum was used to makebeerand said thatvineyardswere quite rare in Alodia compared to Makuria.There is archaeological evidence of grapes.According to al-Idrisi,onions,horseradish,cucumbers,watermelonsandrapeseedwere also cultivated,but none were found at Soba.Instead,figs,acacia fruits,doum palm fruitsanddateshave been identified.
Sedentary farmers formed one part of Alodia's agriculture, the other consisted of nomads practicing animal husbandry.The relationship between these two groups was symbiotic, resulting in an exchange of goods.Al-Aswani wrote thatbeefwas plentiful in Alodia, which he attributed to the bountiful grazing land.Archaeological evidence from Soba attests to the relevancecattlehad there,as most animal bones are attributed to that species, followed by those ofsheepandgoats.Chickenswere probably also bred at Soba,although available archaeological proof is very limited, probably due to the fragile nature of bird bones.No remains ofpigshave been identified.Camel remains have been noted, but none bore signs of butchery.Fishing and hunting made only minor contributions to the overall diet of Soba.
Trade was an important source of income for the people of Alodia. Soba served as a trading hub with north-south and east-west trade routes; goods arrived in the kingdom from Makuria, theMiddle East, western Africa,IndiaandChina.Trade with Makuria probably ran through theBayuda Desert, followingWadi Abu DomorWadi Muqaddam, while another route went from near Abu Hamad toKoroskoinLower Nubia. A route going east originated around Berber near the confluence of the Nile and the Atbara, terminating in Badi, Suakin andDahlak.MerchantBenjamin of Tudelamentions a route heading west, going from Alodia toZuwilainFezzan.Archaeological evidence for trade with Ethiopia is virtually absent,although trading relations are suggested by other evidence.Trading with the outside world was handled predominantly by Arab merchants.Muslim merchants were recorded as having traversed Nubia, some living in a district in Soba.
Exports from Alodia likely included raw materials such asgold,ivory,saltand other tropical products,as well as hides.According to an oral tradition Arab merchants came to Alodia to sell silk and textiles, receiving beads, elephant teeth and leather in return.At Soba silk and flax have been found, both probably originating from Egypt.Most of the glass found there was also imported.Benjamin of Tudela claimed merchants traveling from Alodia to Zuwila carried hides, wheat, fruits, legumes and salt, while carrying gold and precious stones on their return.Slaves are commonly assumed to have been exported by medieval Nubia.Adams postulates that Alodia was a specialized slave-trading state that exploited the pagan populations to the west and south.Evidence for a regulated slave trade is very limited.It is only from the 16th century, after the fall of the Christian kingdoms, that such evidence begins to appear.
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