Spaulding's translation of Krump's journal, or at least the sections relevant to Sudan, translated as The Sudanese Travels of Theodoro Krump, is a short but important source on the Funj Sultanate at the beginning of the 18th century. Traveling as part of a mission to Ethiopia, some of the Jesuits and Franciscans who joined a caravan from Egypt to the south became trapped in Sinnar due to illness or, like Krump, served as a physician to the sultan of Sinnar. Although less detailed than one would like on the intricacies of the sultanate and its capital city, Krump's narrative provides the reader with a sense of the kingdom's economic purpose. Indeed, despite the frequent threat of Arab bandits and rebels against the sultanate attacking caravans traveling from Egypt, Krump considered Sinnar to be a wealthy city and one of the major trading emporiums of Africa. Goods and people arrived from Egypt, across the Red Sea, India, Ethiopia, Fezzan, and Borno, and Krump's time in the capital led him to meet Greeks, Portuguese, Turks, Abyssinians, Copts, and others in the cosmopolitan capital. This is impressive, considering what Krump saw as the insecure trade routes and the, to put it lightly, challenging or disloyal behavior of some of the vassal rulers to the Funj.
Krump's narrative also provides the reader with a sense of the political and social conditions in the Sinnar Sultanate. For instance, Christianity, though no longer practiced, could be seen with the ruins of a monastery and churches. At one site, locals informed Krump that the population practiced Christianity as recently as 100 years ago, which is perhaps inaccurate if Christianity disappeared earlier in the 1500s. In addition, the fact that much of the population wore little clothing and already elites and vassal rulers relied on slave soldiers suggests the Sinnar Sultanate was a society in which, perhaps, adherence to Islam among the general population was not strict and it was easier for rulers to trust slaves. However, Krump did witness at least two villages of fuqara, villages or towns in which a Muslim scholar or holyman received immunity from the state. This has been proven by the land grants or charters issued by the Funj, yet one wishes Krump told us more about how these functioned. Of course, as a Catholic missionary who saw Islam as a false religion, he naturally was not interested in reporting on every detail of the Islamic society he was visiting. Nonetheless, his description of a jellab killing his sister for living an immodest life and what appears to have been a Sufi practice of chanting and prayer, particularly population with members of the caravan from Borno and the Fezzan, suggests Sufist practices were already widespread. Those from Borno and the Fezzan, however, were described as using a round bow covered with a skin under strong tension, which was then used to produce various tones of loud sounds. These are accompanied with singing and jumping in what was likely a Sufi or mystical Islamic practice? A look at the Sufist practices in Borno, the Fezzan, and Sinnar might lead one to see an early instance of Sufist practices connecting the the regions, particularly as we know that in the 17th century a native of the Funj Sultanate traveled to Borno's Sufist community at Kalumbardo.
Unfortunately, Krump is less useful for the particularities of Sinnar's relations with other Sudanic kingdoms. Ethiopia, whose conquest of Fazughli was only achieved about 15 years previously, plus frequent trade and communication between Sinnar and Gondar, made it the most frequently mentioned African kingdom in communication with Sinnar. However, the allusion to people from Borno and the Fezzan in Krump's caravan suggests that connections to lands to the west were also relevant. While the particular Fezzani and Bornoan travelers met by Krump may have come to the Sudan from Egypt, other sources suggest a route from the west, one that must have traversed Waday and Darfur, was already in use. Sadly, Krump's account tells us little about those western connections, which must have been of gradually increasing importance due to the establishment of Muslim sultanates in Darfur and Waday.
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