The Funj Sultanate was a kingdom in modern-day Sudan, Ethiopia and Eritrea. The Funj Sultanate was founded in 1504 after its first ruler, Amara Dunquas defeated the Christian Alwa Kingdom. The capital of the Funj Sultanate was at Sinnar in Sudan. Islam spread early in the kingdom as it was originally accepted by the nobles and sultans. As an important trading kingdom, Islam grew due to Muslim immigrants and scholars that arrived in the sultanate. These Islamic scholars and holy men created Quranic schools, established local saint veneration cults, and established Maliki law. As Islam became the kingdom’s state religion, Arabic became the official language of the sultanate.
[1]
The Funj Sultanate depended heavily on caravan trade and the gold trade. The apex of the sultanate was during the reign of Badi II from 1644 to 1680. In the last half of the eighteenth century, the kingdom became fragmented as different nobles and elites competed for power.
[2]
The Funj Sultanate formally ended with Egyptian occupation in 1820-21.
[1]
[1]: (Lapidus 2002, 431) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
[2]: (Lapidus 2012, 621) Lapidus, Ira M. 2012. Islamic Societies to the Nineteenth Century: A Global History. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/SRW6XCHP/collection
| 37 N |
| Funj Sultanate |
| Sinnar |
| Sultanate of Sennar | |
| Funj Dynasty | |
| Kingdom of Sinnar | |
| Sinnar-Funj |
| Khedivate of Egypt |
| elite migration |
| UNCLEAR: [elite migration] |
| present |
| present |
| present |
| present |
| inferred present |
| present |
| present |
| present |
| inferred present | 1504 CE 1699 CE |
| present | 1700 CE 1820 CE |
| inferred present | 1504 CE 1699 CE |
| present | 1700 CE 1820 CE |
| present |
| present |
| absent | 1504 CE 1699 CE |
| present | 1700 CE 1820 CE |
| present |
| present | 1504 CE 1699 CE |
| inferred absent | 1700 CE 1820 CE |
| Year Range | Funj Sultanate (et_funj_sultanate) was in: |
|---|
“The first historically known Funj ruler, Amara Dunqas, defeated the Christian kingdom of Alwa in 1504, and founded Sinnar as the capital of a Funj kingdom which reached north to the third cataract, south to the foothills of Ethiopia, and east to the desert of Kordofan.” [1]
[1]: (Lapidus 2002, 429) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
“The Funj sultanate reached its maximum power in the reign of Badi II (1644-80). In the mid-eighteenth century, the state disintegrated into regional warlord-ships, supported by rich merchants and landowners.” [1]
[1]: (Lapidus 2012, 621) Lapidus, Ira M. 2012. Islamic Societies to the Nineteenth Century: A Global History. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/SRW6XCHP/collection
“The first historically known Funj ruler, Amara Dunqas, defeated the Christian kingdom of Alwa in 1504, and founded Sinnar as the capital of a Funj kingdom which reached north to the third cataract, south to the foothills of Ethiopia, and east to the desert of Kordofan.” [1] “The Funj kingdom was finally brought to an end by the Egypitian conquest of 1820-21.” .” [2]
[1]: (Lapidus 2002, 429) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
[2]: (Lapidus 2002, 432) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
“The Funj kingdom was finally brought to an end by the Egypitian conquest of 1820-21.” .” [1]
[1]: (Lapidus 2002, 432) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
“The first historically known Funj ruler, Amara Dunqas, defeated the Christian kingdom of Alwa in 1504, and founded Sinnar as the capital of a Funj kingdom which reached north to the third cataract, south to the foothills of Ethiopia, and east to the desert of Kordofan.” [1]
[1]: (Lapidus 2002, 429) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
“The first historically known Funj ruler, Amara Dunqas, defeated the Christian kingdom of Alwa in 1504, and founded Sinnar as the capital of a Funj kingdom which reached north to the third cataract, south to the foothills of Ethiopia, and east to the desert of Kordofan.” [1]
[1]: (Lapidus 2002, 429) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
“Its rulers were Muslim and used Arabic as the lingua franca of trade, though the court at Sinnar continued to speak Funj.” [1]
[1]: (Lapidus 2002, 429) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
“Its rulers were Muslim and used Arabic as the lingua franca of trade, though the court at Sinnar continued to speak Funj.” [1]
[1]: (Lapidus 2002, 429) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
“Islam spread in the Funj Sultanate not only as a result of its acceptance by the governing elite and the trading communities, but also as the result of the migration of Muslim scholars and holy men into the region.” [1]
[1]: (Lapidus 2002, 431) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
levels. 1.Capital :“The first historically known Funj ruler, Amara Dunqas, defeated the Christian kingdom of Alwa in 1504, and founded Sinnar as the capital of a Funj kingdom which reached north to the third cataract, south to the foothills of Ethiopia, and east to the desert of Kordofan.” [1] :2. Towns ::“Two of the principal towns had been devastated: Arbaji by a raid of the Shukriyya nomads, incited by Shaykh al-Amin walad Musmarr in 1783-4 and Sennar itself by Nasir, when he captured the town in 1788-9.” [2] ::3. Village :::“Provincial nobles lived in castles supported by his slave retainers. A provincial lord placed each village in his jurisdiction under the supervision of an experienced slave in order to extract taxes. Provincial nobles, however, had to appear before the Sultan each year to perform obeisance, account for their behavior, and deliver tribute.” [3]
[1]: (Lapidus 2002, 429) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
[2]: (Holt 2008, 47) Holt, P.M. 2008. ‘Egypt, the Funj and Darfur’ In The Cambridge History of Africa c. 1600 – c.1790. Edited by Richard Grey. Vol. 4. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WC9FQBRM/collection
[3]: (Lapidus 2002, 431) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
levels.1.Sultan :“The public appearance of the Sultans was accompanied by pomp and ceremony, but Funj rulers spent most of their reigns secluded from public view.” [1] :2. Vizier ::“Although Abu Likaylik had only the titles of Shaykh and Vizier, he was effectively regent, and governed both the old Funj dominions and the new province of Kordofan.” [2] ::3. Ministers :::“Abu Likaylik died in 1776-7, as did his colleague and friend, Shaykh ‘Adlan walad Subahi, whom Bruce found acting as minister in Sennar during Abu Likaylik’s absence in Kordofan.” [2] :::4. Lesser court officials (inferred) ::::5. Viceroy :::::“In contrast, there is a strong tradition concerning the great ‘Abdallabi ruler, Shaykh ‘Ajib al-Kufuta, known also by his Funj title as al-manjilak, the son of ‘Abdallah Jamma. He was appointed viceroy of the north on his father’s death by ‘Amara II Abu Sikaykin who ruled from 1157-8 to 1568-9.” [3] :::::6. Governor ::::::“On at least two occasions the free Funj warriors rose against the reigning king. A revolt against Badi III al-Ahmar (1692-1716) led by the Funj commander, the Amin Irdab, was supported by the ‘Abdallabi shaykh of the time and by the governor of Alays.” [4] ::::::7. Lesser provincial court officials (inferred) :::::::8. Provincial Lords ::::::::“Provincial nobles lived in castles supported by his slave retainers. A provincial lord placed each village in his jurisdiction under the supervision of an experienced slave in order to extract taxes. Provincial nobles, however, had to appear before the Sultan each year to perform obeisance, account for their behavior, and deliver tribute.” [1] ::::::::9. Tax collector under supervision of lords and other lesser provincial officials
[1]: (Lapidus 2002, 431) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
[2]: (Holt 2008, 46) Holt, P.M. 2008. ‘Egypt, the Funj and Darfur’ In The Cambridge History of Africa c. 1600 – c.1790. Edited by Richard Grey. Vol. 4. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WC9FQBRM/collection
[3]: (Holt 2008, 42) Holt, P.M. 2008. ‘Egypt, the Funj and Darfur’ In The Cambridge History of Africa c. 1600 – c.1790. Edited by Richard Grey. Vol. 4. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WC9FQBRM/collection
[4]: (Holt 2008, 44) Holt, P.M. 2008. ‘Egypt, the Funj and Darfur’ In The Cambridge History of Africa c. 1600 – c.1790. Edited by Richard Grey. Vol. 4. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WC9FQBRM/collection
“‘Ajib is describe as a great Islamizing ruler, who appointed Sharia judges in his territory, made grants of land to holy men, and fought in the jihad.” [1]
[1]: (Holt 2008, 42) Holt, P.M. 2008. ‘Egypt, the Funj and Darfur’ In The Cambridge History of Africa c. 1600 – c.1790. Edited by Richard Grey. Vol. 4. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WC9FQBRM/collection
Maliki law. “They administered Maliki law, arbitrated local disputes, and instructed the people in Islam.” [1]
[1]: (Lapidus 2002, 431) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
“Due to the establishment of Islamic courts in the new regional centers, the number of persons who turned to the new courts grew, limiting the claims to hegemony of the Sinnar court.” [1]
[1]: (Loimeier 2013, 150) Loimeier, Roman. 2013. Muslim Societies in Africa: A Historical Anthropology. Bloomington: Indiana University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/HJTAUHA9/collection
“At that time the Sennar caravans, of which there were several annually, assembled at Ibrim and then went on to Isna, where they found their principal market.” [1]
[1]: (Holt 2008, 22) Holt, P.M. 2008. ‘Egypt, the Funj and Darfur’ In The Cambridge History of Africa c. 1600 – c.1790. Edited by Richard Grey. Vol. 4. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WC9FQBRM/collection
Mosques. “The Funj capital was at Sennar, perhaps from the time of Rubat, who reigned from 1616-17 to 1644-5 and founded the mosque there.” [1]
[1]: (Holt 2008, 42) Holt, P.M. 2008. ‘Egypt, the Funj and Darfur’ In The Cambridge History of Africa c. 1600 – c.1790. Edited by Richard Grey. Vol. 4. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WC9FQBRM/collection
E.g. markets. “At that time the Sennar caravans, of which there were several annually, assembled at Ibrim and then went on to Isna, where they found their principal market.” [1]
[1]: (Holt 2008, 22) Holt, P.M. 2008. ‘Egypt, the Funj and Darfur’ In The Cambridge History of Africa c. 1600 – c.1790. Edited by Richard Grey. Vol. 4. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WC9FQBRM/collection
“Their schools (khalwas) taught younger boys the Quran, law, and Muslim theology.” [1]
[1]: (Lapidus 2002, 431) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
The following quote suggests that roads were likely present. “A caravan route linked Gondar with Sennar and Egypt.” [1]
[1]: (Holt 2008, 43) Holt, P.M. 2008. ‘Egypt, the Funj and Darfur’ In The Cambridge History of Africa c. 1600 – c.1790. Edited by Richard Grey. Vol. 4. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WC9FQBRM/collection
“By the beginning of the sixteenth century the army of the first Islamic Kingdom, the Funj sultanate, which originated in central Sudan, had invaded Sawakin. During the sultanate’s reign, the town grew from a small trading center to a leading port.” [1]
[1]: (Fadlalla 2007, 58) Fadlalla, Amal. 2007. Embodying Honor: Fertility, Foreignness, and Regeneration in Eastern Sudan. Madison: University of Wisconsin Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/W9UGNTBX/collection
“The Sennar caravans had certainly been operating since the emergence of the Funj Sultanate early in the sixteenth century, but by the end of the eighteenth century they were less important than the Darfur caravans.” [1]
[1]: (Holt 2008, 22) Holt, P.M. 2008. ‘Egypt, the Funj and Darfur’ In The Cambridge History of Africa c. 1600 – c.1790. Edited by Richard Grey. Vol. 4. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WC9FQBRM/collection
E.g. Ceremonial site and burial site. “The holy men stimulated practices of saint veneration and visits to their centers and tombs, which again led to the emergence of local cults.” [1]
[1]: (Loimeier 2013, 150) Loimeier, Roman. 2013. Muslim Societies in Africa: A Historical Anthropology. Bloomington: Indiana University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/HJTAUHA9/collection
“The holy men stimulated practices of saint veneration and visits to their centers and tombs, which again led to the emergence of local cults.” [1]
[1]: (Loimeier 2013, 150) Loimeier, Roman. 2013. Muslim Societies in Africa: A Historical Anthropology. Bloomington: Indiana University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/HJTAUHA9/collection
“The holy men stimulated practices of saint veneration and visits to their centers and tombs, which again led to the emergence of local cults.” [1]
[1]: (Loimeier 2013, 150) Loimeier, Roman. 2013. Muslim Societies in Africa: A Historical Anthropology. Bloomington: Indiana University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/HJTAUHA9/collection
The following quote refers to ‘state documents’ only; it seems reasonable to assume that non-governmental written records existed before the eighteenth century, given the time period and the fact that Islam is a religion of the book. “Only in the eighteenth century did state documents appear in Arabic.” [1]
[1]: (Lapidus 2002, 429) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
The following quote refers to ‘state documents’ only; it seems reasonable to assume that non-governmental written records existed before the eighteenth century, given the time period and the fact that Islam is a religion of the book. “Only in the eighteenth century did state documents appear in Arabic.” [1]
[1]: (Lapidus 2002, 429) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
The following quote refers to ‘state documents’ only; it seems reasonable to assume that non-governmental written records existed before the eighteenth century, given the time period and the fact that Islam is a religion of the book. “Only in the eighteenth century did state documents appear in Arabic.” [1]
[1]: (Lapidus 2002, 429) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
The following quote refers to ‘state documents’ only; it seems reasonable to assume that non-governmental written records existed before the eighteenth century, given the time period and the fact that Islam is a religion of the book. “Only in the eighteenth century did state documents appear in Arabic.” [1]
[1]: (Lapidus 2002, 429) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
The Arabic writing system is phonetic. “The first obvious indication of such interest would be that given by the evidence of attempts to write the language, for if different signs were used to designate different sounds there was at least sufficient phonetic interest present to distinguish one speech-sound from another.” [1]
[1]: (Semaan 1968, 6) Semaan, Khalil I. 1968. Linguistics in the Middle Ages: Phonetic Studies in Early Islam. Leiden: Brill Publishing. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Semaan/titleCreatorYear/items/U3W57I6B/item-list
Quran. “Their schools (khalwas) taught younger boys the Quran, law, and Muslim theology.” [1]
[1]: (Lapidus 2002, 431) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
The following quote suggests that religious literature was likely present. “Their schools (khalwas) taught younger boys the Quran, law, and Muslim theology.” [1]
[1]: (Lapidus 2002, 431) Lapidus, Ira M. 2002. A History of Islamic Societies. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/QW9XHCIW/collection
The Funj Sultanate had a detailed account of its history written in the Funj Chronicle. “The Funj Chronicle, however, speaks of an expedition to El Obeid in Kordofan by King Sa’d in 1772-3, and Sa’d appears to have been a son of Idris.” [1]
[1]: (Holt 2008, 49) Holt, P.M. 2008. ‘Egypt, the Funj and Darfur’ In The Cambridge History of Africa c. 1600 – c.1790. Edited by Richard Grey. Vol. 4. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WC9FQBRM/collection
“The twelve months of the Islamic calendar, in order are as follows (1) Muharram; (2) Safar; (3) Rab’I al-Awwal; (4) Rab’i al-Akhir (or al-Thani); (5) Jumada ‘l-Ula; (6) Jumada ‘l-Akhira; (7) Rajab (8) Sha’ban; (9) Ramadan; (10) Shawwal; (11) Dhu’-Qa’da and (12) Dhu ‘l Hijja.” [1]
[1]: (Hanne 2006, 196) Hanne, Eric. 2006. ‘Dates and Calendars’ In Medieval Islamic Civilizations: A-K, Index. By Josef W. Meri. London: Routledge. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Dates%20and%20Calendars/titleCreatorYear/items/8BDKDQRX/item-list
Gold dust and bracelets. “While Funj still knew no (official) coins or currencies in the early seventeenth century beyond the market of Sinnar and the harbour of Suakin, with the exception of gold in form of gold dust or braclets, (Spanish) silver coins (from American mines) increasingly entered the empire in the seventeenth century. This led to an accelerated export of gold and the establishment of silver coins in regional and even local markets in the eighteenth century, when silver replaced textiles and salt as currencies of exchange. This led to an even stronger import of small silver coins and the development of an imperial mint. In the late eighteenth century, the Spanish silver peso had become the major currency.” [1]
[1]: (Loimeier 2013, 148) Loimeier, Roman. 2013. Muslim Societies in Africa: A Historical Anthropology. Bloomington: Indiana University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/HJTAUHA9/collection
The following quote states that the Funj Sultanate created their own imperial mint in the eighteenth century. “While Funj still knew no (official) coins or currencies in the early seventeenth century beyond the market of Sinnar and the harbour of Suakin, with the exception of gold in form of gold dust or braclets, (Spanish) silver coins (from American mines) increasingly entered the empire in the seventeenth century. This led to an accelerated export of gold and the establishment of silver coins in regional and even local markets in the eighteenth century, when silver replaced textiles and salt as currencies of exchange. This led to an even stronger import of small silver coins and the development of an imperial mint. In the late eighteenth century, the Spanish silver peso had become the major currency.” [1]
[1]: (Loimeier 2013, 148) Loimeier, Roman. 2013. Muslim Societies in Africa: A Historical Anthropology. Bloomington: Indiana University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/HJTAUHA9/collection
The following quote states that the Funj Sultanate created their own imperial mint in the eighteenth century. “While Funj still knew no (official) coins or currencies in the early seventeenth century beyond the market of Sinnar and the harbour of Suakin, with the exception of gold in form of gold dust or braclets, (Spanish) silver coins (from American mines) increasingly entered the empire in the seventeenth century. This led to an accelerated export of gold and the establishment of silver coins in regional and even local markets in the eighteenth century, when silver replaced textiles and salt as currencies of exchange. This led to an even stronger import of small silver coins and the development of an imperial mint. In the late eighteenth century, the Spanish silver peso had become the major currency.” [1]
[1]: (Loimeier 2013, 148) Loimeier, Roman. 2013. Muslim Societies in Africa: A Historical Anthropology. Bloomington: Indiana University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/HJTAUHA9/collection
The following quote suggests that foreign coins were used in the market of Sinnar and the harbour of Suakin before the seventeenth century. “While Funj still knew no (official) coins or currencies in the early seventeenth century beyond the market of Sinnar and the harbour of Suakin, with the exception of gold in form of gold dust or braclets, (Spanish) silver coins (from American mines) increasingly entered the empire in the seventeenth century. This led to an accelerated export of gold and the establishment of silver coins in regional and even local markets in the eighteenth century, when silver replaced textiles and salt as currencies of exchange. This led to an even stronger import of small silver coins and the development of an imperial mint. In the late eighteenth century, the Spanish silver peso had become the major currency.” [1]
[1]: (Loimeier 2013, 148) Loimeier, Roman. 2013. Muslim Societies in Africa: A Historical Anthropology. Bloomington: Indiana University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/HJTAUHA9/collection
Textiles and salt. “While Funj still knew no (official) coins or currencies in the early seventeenth century beyond the market of Sinnar and the harbour of Suakin, with the exception of gold in form of gold dust or braclets, (Spanish) silver coins (from American mines) increasingly entered the empire in the seventeenth century. This led to an accelerated export of gold and the establishment of silver coins in regional and even local markets in the eighteenth century, when silver replaced textiles and salt as currencies of exchange. This led to an even stronger import of small silver coins and the development of an imperial mint. In the late eighteenth century, the Spanish silver peso had become the major currency.” [1]
[1]: (Loimeier 2013, 148) Loimeier, Roman. 2013. Muslim Societies in Africa: A Historical Anthropology. Bloomington: Indiana University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/HJTAUHA9/collection
Textiles and salt. “While Funj still knew no (official) coins or currencies in the early seventeenth century beyond the market of Sinnar and the harbour of Suakin, with the exception of gold in form of gold dust or braclets, (Spanish) silver coins (from American mines) increasingly entered the empire in the seventeenth century. This led to an accelerated export of gold and the establishment of silver coins in regional and even local markets in the eighteenth century, when silver replaced textiles and salt as currencies of exchange. This led to an even stronger import of small silver coins and the development of an imperial mint. In the late eighteenth century, the Spanish silver peso had become the major currency.” [1]
[1]: (Loimeier 2013, 148) Loimeier, Roman. 2013. Muslim Societies in Africa: A Historical Anthropology. Bloomington: Indiana University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/HJTAUHA9/collection
The quote below discusses the general systems of measurement in Ethiopia, suggesting that the weight measurements were likely present in the Funj Sultanate. “Three basic types of weight concepts may be discerned: firstly, vague ideas of heaviness or lightness obtained merely by lifting objects in the hand, or even by estimating their weight by sight; secondly, basic, but relatively crude concepts such as the porter, donkey, mule and camel-load, which, by reason of their simplicity, may be compared with fundamental measurements in other fields like the length of the human arm, the area ploughed by an ox in a day or the amount held in the hand; and, thirdly, more accurate measurements based on the use of some kind of scales, steelyard or other weighing apparatus.” [1]
[1]: (Pankhurst 1970, 45) Pankhurst, Richard. ‘A Preliminary History of Ethiopian Measures, Weight and Values, Part III’. Journal of Ethiopian Studies. Vol. 8:1. Pp 45-85 Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/FZPKE83Z/collection
The quote below discusses the general systems of measurement in Ethiopia, suggesting that the volume measurements were likely present in the Funj Sultanate. “Volume was sometimes expressed by means of similes rather than by employing units of capacity. This was done by likening an amount of the article to be measured to a) various parts of the human body, b) well known objects, such as grains of corn, beans, lemons and the like, or c) by using other descriptive concepts.” [1]
[1]: (Pankhurst 1969, 161) Pankhurst, Richard. ‘A Preliminary History of Ethiopian Measures, Weight and Values, Part II’. Journal of Ethiopian Studies. Vol. 7:2. Pp 99-164. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/MZQWWA6Z/collection
Ideas on time in the Islamic world had existed since the medieval period. Due to maritime commerce and religious influences from Arab travellers it is highly plausible that Medieval Islamic ideas on time and science spread through Sudan, Ethiopia and the coastal areas of the Red Sea continuing in the early-modern and modern periods. “The most detailed descriptions of different kinds of sundials and of their theory appeared in the medieval Islamic countries. The first known to us, although nonextant, was written in Baghdad by Ibrahim al-Fazari (d.ca. 777).” [1]
[1]: (Selin 2008, 2052) Selin, Helaine. 2008. Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures vol. 1. London: Springer. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Selin/titleCreatorYear/items/A26ZTE9Z/item-list
The quote below discusses the general systems of measurement in Ethiopia, suggesting that the length measurements were likely present in the Funj Sultanate. “Three basic types of weight concepts may be discerned: firstly, vague ideas of heaviness or lightness obtained merely by lifting objects in the hand, or even by estimating their weight by sight; secondly, basic, but relatively crude concepts such as the porter, donkey, mule and camel-load, which, by reason of their simplicity, may be compared with fundamental measurements in other fields like the length of the human arm, the area ploughed by an ox in a day or the amount held in the hand; and, thirdly, more accurate measurements based on the use of some kind of scales, steelyard or other weighing apparatus.” [1]
[1]: (Pankhurst 1970, 45) Pankhurst, Richard. ‘A Preliminary History of Ethiopian Measures, Weight and Values, Part III’. Journal of Ethiopian Studies. Vol. 8:1. Pp 45-85 Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/FZPKE83Z/collection
The quote below discusses the general systems of measurement in Ethiopia, suggesting that the area measurements were likely present in the Funj Sultanate. “Three basic types of weight concepts may be discerned: firstly, vague ideas of heaviness or lightness obtained merely by lifting objects in the hand, or even by estimating their weight by sight; secondly, basic, but relatively crude concepts such as the porter, donkey, mule and camel-load, which, by reason of their simplicity, may be compared with fundamental measurements in other fields like the length of the human arm, the area ploughed by an ox in a day or the amount held in the hand; and, thirdly, more accurate measurements based on the use of some kind of scales, steelyard or other weighing apparatus.” [1]
[1]: (Pankhurst 1970, 45) Pankhurst, Richard. ‘A Preliminary History of Ethiopian Measures, Weight and Values, Part III’. Journal of Ethiopian Studies. Vol. 8:1. Pp 45-85 Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/FZPKE83Z/collection