Collaborative timeline: Dunes of the Desert, a Timeline without Islam

[Tomislav Addai]

NOOOO!!! Rajas of Bharatvarsha, lend your swords for the defense of the Dharma! For infidels are at the gates! Dharmayudha!

Anyway, seriously what is the situation in TTL India in the wake of the Turkic invasions?

Well India remains largely untouched, with very few butterflies until now. The Indus and Ganges valley are mostly Buddhist, with Marathi areas mainly Jain and the rest mostly Hindu. The pink on the west coast is Nesotrianismn, the purple is Dravidian paganism.
Posting a couple of maps to get an idea. Remeber, Iran and Afghanistan has been updated already, Sogdia and India are still at 900AD situation.
Religions:

Languages:

and the body politic:

However, right now, Ill just shift to Central Asia, with India being the closing post for Asia, beofre heading to Africa.

 

[Tomislav Addai]

The westernmost parts of Central Asia, the land between the Caspian and Aral Seas would by now remain as they had been previously, part of the Oghuz Yagbu state, a Turkish Nestorian nomadic country. The Turks have a reputation of brilliant warriors, and are looking patiently, monitoring the political situation further south in search for any opportunity to strike and seize the grand Iranian plateau. Their route of invasion into Iran would be very straightforward, copying what the Parthians had done quite a few centuries before.

The heart of Central Asia, its core region would remain however in Transoxiana, or as it is known under its Persian name, Fararud, in the Central Asian Mesopotamia between the rivers Oxus and Jaxartes.

The Sogdian realm, to incorporate also the regions of Khwarezmia and Tukharistan (1) would continue to be ruled by the Binduid dynasty throughout the majority of the 10th century. The Binduids would continue patronize Sogdian poets, scholars and scientists (2).

Binduid Sogdia would greatly benefit from the profits of trade: as they would control the central parts of the Silk Road, with major marketplaces at Amol, Bokhara, Samarqand, Termez (being on the southern fork of the main road), and then Istaravshan, Khokand, Isfara and Osh in the Farghana valley. Furthermore, contact with the Rhomaic Empire would happen through Hazorasp and Urgench on the Oxus or Taraz, Sayram and Otrar on the Jaxartes; from there around the Aral Sea to Saray Juk at the Urals river estuary, over to Itil, through the Don portage to Sarkel, across the Black Sea over to Constantinople.

If you would try hard, yes, you could go around the Sogdian realm with the Silk Road, going through the Wakhan corridor between the Pamir and the Karakoram, or go from Kabul to Peshawar and Gilgit through the Kunjerab pass to Kashgar, or through the town of Leh across the Karakoram to Khotan, but most merchants, would go the easier way through Sogdia.

The Binduid realm would remain a multireligious one: however, the previous pattern of ascending Manichaeism would be challenged by lower birth rates, although still supported by mixed marriages and therefore would continue to stagnate at some 43%. Nestorian Christianity would experience a large seven-point increase from 16 to 23% : owing to higher birth rates, as well as extensive missionary work carried out by Assyrian monks (many of whom actually weren’t Assyrian – but from closer locations such as Herat or Margiana), setting up libraries, hospitals and monasteries.

Sogdian Buddhist Art
The Buddhist faith would also stagnate at 21%, with Buddhism prevailing in the Tukharistan valleys, while generally declining in Sogdiana proper. The fate of Zoroastrianism in Sogdia would be almost sealed, down to 6%. Other smaller communities are formed by Jacobites (3%), Jews (2%) and other, mainly Chinese traditions (2%).

The Church of the East would come to dominate the Farghana valley and the district of Nakhshab; the rest of Sogdia proper and Khwarezm would be mostly Manichean.

Nestorian diocese in Central Asia would include Termez, Bukhara, Tashkent, Osh, Balasagun, Taraz, Navekath, Almaty and a metropolitan archdiocese at Samarqand. In the mid-ninth century, Taraz would be promoted to the seat of another metropolitan diocese, and Otrar would become detatched from Taraz, as for to create a separate jurisdiction for the Karakhanid state.

Fragments of a Nestorian Chrisitan figure on Silk
As for Manichean Church organization, as mentioned in the previous updates, the residence of the Manichean Yamagh (Leader) is Samarqand. For some time we were not concerned much about the branching out of Manichaen religion, although this would have been very much a natural tendency, faced by any major religion, be it Christendom, Buddhism (6) or any other faith. Manichaenism would not be immune to this thing either.

The major branch of Manichaeism would be the Denawar Manichean Church, headed by the Yagma at Samarqand. This jurisdiction would encompass all the Manicheans in central Asia, to include Sogdia, Kharezm, the Kimak steppe, Tarim basin and even Bolgharia on the Volga River (yes, you remember correctly, the Bolghar king was healed by a Manichean medic from Sogdia).

The second major Manichean denomination would the Mosadeqia (7) or anglicized Msadeqian Manicheans based in Mesopotamia, in western Persia, in Hormuz, in Somalia and Arabia. The Msadeqi would be regarded by the Denawar as being far too lax; and in general their community was rather dwindling in contrast to the more prosperous Denawar of Central Asia.

Above: a map showing the differentiation of Manichean denominations: lighter shade of the "old Manichean colour" can be seen in Somalia, Arabia, Hormuz and Medea in western Iran= Msadeqi. A slightly darker version of the original colour is present throughout central Asia, and in Bolgharia to represent the Denawar, and ultimately a very dark shade was chosen to show the Toxoxian Manicheans among the uyghur.
Ultimately a third branch known as Togozgoziyya, to be latinized and anglicized as Toxoxian Manicheans would be present among the Uyghurs of Xinjian. The Toxoxian branch would be somewhat similar to the Denawar in their practices and mentality, yet also absorbing quite a few influences from Buddhism, Tengriism and also Chinese philosophy. This is not say that Toxoxians were syncretizers, just to somehow point to cultural differences: the Denawar would also have some Buddhist and Zoroastrian influences in their mentality, while the Msadeqi would be under strong influence from the Nestorian Christian cultural environment.

As you have already guessed, the three denominations would use different liturgical languages, with the Denawar using Middle Persian as the liturgical language, while the Msadeqi using Syriac.

The seat of the Msadeqi Kahna (or Leader, Archegos) would be once more at Qtespon, after the Bavandids conquer the area from the Kingdom of Sawad.

As for church organization, the Manichean Church would adopt a similar model to Christendom, of dividing the church itself into bishoprics: the average size of Denawar bishoprics was rather regular, with a bishop based in every major city, and its environs. This could make roughly one bishopric for 200 000- 400 000 people, also depending on the density. The Msadeqi bishoprics would be much smaller in terms of number of hearers, only perhaps having no more than 100 000 each. This would be caused mainly by the scattered nature of the Manichean population in the areas surrounding Mesopotamia.

By the late 10th century, in the 990s, the Sogdian state would be conquered by the Karakhanids: a Karluk Turkic nomadic people. The Karakhanids would had dominated the eastern parts of the central steppe, mainly the Zhetysu area around the lakes Balkash and Issyk-kul. Interestingly enough, the northwestern part of their realm would be Manichean, while those living at the foothills of the Tengri Mountains (3) would be Nestorian Christians. While in the previous update a Manichean zealot have risen up to the throne, the next ruler would once more become Christian.

Nestorian tomb stone at Issyk-Kul lake
The capital of the Karakhanid Empire would be Balasagun (4), a town in the Nestorian dominated part of the realm. The realm would adopt many features of the Binduid state administration: nevertheless, it would be best to describe the administration of the Karakhanid realm as feudal, as the realm would be divided into several appanages, each associated and centred on one of the principal towns: Balasagun in Zhetysu, Uzgen in Farghana and Samarkand in Transoxiana (or Fararud, as was the Persian name for the area).

Karakhanid ruins
The Karakhanids would make profit from merchants seeking to avoid the Tengri Mountains: going from Shash (Tashkent), Sayram and Taraz, then heading eastwards to Balasagun, the Karakhanid capital, and then to Almaty, through the Dzungar gate, the most remote place on Earth from the World Ocean, into Turpan.

In the northern parts of the central steppe, there would be two major polities: the Cumans dominating the northern banks of the Khazar Sea, and the Kipchak-Kimek confederation in the the inland regions (5). Many travellers would describe these lands as a vast area with no trees and few settlement.

The Kimak peoples in the east of the Kipchak-Kimak confederation would be mainly Manichean; the Kipchaks in the west would slowly abandon their Tengri beliefs and gradually accept Nestorian Christianity.

Cuman cavalry
The Cumans themselves would not be organized in a classical steppe khanate or empire. Rather, they would have close-nit tribal communities led by chiefs and princes closely cooperating, but without unified authority.


(1) Bactria, that is, the upper reaches of the Oxus river: mainly modern Tajikistan and Afghani Tajikistan

(2) The Samanid dynasty ruling the area very much contributed to the development of the Tajik identity by Persianizing their domains. Here, the Sogdians are very much different from Persians

(3) Tianshan

(4) Locaten halfway between Bishkek, capital of Kyrgyzstan and Lake Issyk-Kul.

(5) Of central and northeastern Kazakhstan.

(6) Or islam of course, branching into Sunni, Shia and Ibadhi denominations

(7) Original name moṣaddeqīya

 

[Tomislav Addai]

As for India, we can see different dynasties rise and fall, with perhaps the Chalukyas continuing to dominate the Marathi areas, the Pratiharas in the Ganges valley and the Chola Empire rising to prominence in the southeast of the Subcontinent.

From the geopolitical point of view, one of the most important events was the general collapse and fragmentation of Gurjara- Pratihara Empire into a handful of states, such as the Paramaras, the Chandelas, the Kalachuris, the Tomaras and the Chauhans.

The most important powers were thus the Chaulukyas of Gujarat, the Chalukya state in central Deccan, the Chola Empire in Tamil Nadu, the Pratiharas of the Ganges and the Pala Empire in Bengal.

The spice trade with meant contact of the western Indian coast with the Middle East. Due to the continuation of this contact, the Chera state of Kerala, at the southwestern tip of India would convert to Nestorian Christianity en masse.

The growth of Saint Thomas Christians in southern India was possible as this region would not yet have been under stark influence from Hinduism. Further Christian communities would be founded in the region of the Konkani Coast around Goa and a few parishes would also be established in the Indus delta at the Sindhi Coast (1)

The "Persian Cross" in one of the churches
From the institutional point the view, the Nestorian Church in India would be divided into multiple metropolitan sees: with Cranganore in Kerala, Kalyan for the region of Kathiawar or Gujarat to include also the Indus river estuary and finally a metropolitan see on the Konkani coast. A fourth metropolitan see would be detatched from Cranganore to include the island of Ceylon, as there would indeed be a sizeable urban coastal Christian community, which however would not predominate in any one concrete region.

The second most important trading partner for the Subcontinent would have been Mazoun, establishing mostly trade posts in the Indus river delta and the Gujarat region. However, for the Mazdaki religion of Mazoun would be difficult to make inroads into the Subcontinent. For the Hindus, it was offensive, for it would do away with the caste system altogether. For the Jains and Buddhists, its hedonistic nature would be the polar opposite of the ascetic philosophy of the shramanic tradition.

Therefore, the only place where Mazdakis would establish a presence would be Debal, in the western Indus delta, very close to the the Mazouni coast itself, as well as Gwadar, a major port on the Makrani coast (2).

The heartland of Buddhist India would be the Gangetic plains, under the Pala and Pratihara Empires. The urban civilization of northern India would gradually continue to proceed in science. Key institutions in the process would be the major universities at Nalanda, Vikramasila and Odantapuri.

Nalanda was a major Buddhist university
The second major Buddhist region of India would be the western borderlands in the Indus valley, the parts of India most open to outside influences, chiefly through the Khyber Pass between Peshawar and Kabul, to a lesser extent also through the Bolan Pass between Quetta and lower Indus. The Indus valley itself has had a key role in the dispersion of Buddhism via the Silk Road, and the Gandhara region in upper Punjab was a cradle to Buddhism in Bactria, Sogdia and ultimately even in the Tarim Basin.

Unfortunately for the Buddhist communities in Gandhara , Buddhism failed to make deeper roots in Sogdia, and the Jagudid dynasty ruling over Kabulistan beyond the Khyber Pass appears to be devout Manicheans. One may blame this decline to better organization of the Denawar Manichean Church, whose institutions would very much be modelled after Christian ones, and those ultimately be modelled after the Zoroastrian State Church of the former Sassanid Empire.

Manichean Painting of the Buddha Jesus. Are you confused? Yes? So was everybody...
For Manicheans it would not be difficult to gain Buddhist converts, to the similarity of the faiths (3), as Mani claimed that Jesus, Buddha and Zoroaster would be venerable prophets; similarly the ascetic aspect would be very well retained in Manicheism as well.

Even without outside influences, Buddhism would be in decline in the Indian Subcontinent. This would be caused by the fact, that as the Subcontinent itself would fracture, so would religiosity. The kings and dukes would very well seek patron deities, with Brahmins legitimizing the local dynasties and helping them with the administration.

While Buddhist theologians would speak of the importance of non-violence, which would in practice delegitimize the whole Kshatriya, or warrior caste, the Brahmins would win them over. Furthermore, Buddhism would be in crisis for losing daily contact with the majority of lay population, not participating in rites of passage such as birth, death or weddings.

Hinduism would thus come to dominate the vast majority of India from Maharashtra into the Deccan plateau, with different forms across the country. Major denominations would include Vaishnavite, Shaivite, Bhakti and Tantric being the major varieties.

The western regions of the Subcontinent, mainly the Marathi speaking regions, would continue to practice Jainism.

The larger Indian cultural sphere would also include the regions of Southeast Asia. The land connection there was rather difficult, to get through the Manipuri jungle – the only way there was through the Imphal Pass into Burma.

Travel by sea would be more practical, departing from the Pala Empire, running parallel to the Burmese coast to reach Thaton (4).

From the island of Ceylon and the Chola Empire, maritime traffic would often cross the Bay of Bengal horizontally, towards the Malay Peninsula, to Sumatra and further even to the Mekong Estuary.

The dominant power in the Islands of the Sea would be Srivijaya : a maritime empire commanding western Java, Sumatra, Malay Peninsula and western and southern Borneo.

Baphuon is an example of Shaivite Hindu architecture in the Khmer Empire
The hegemon of the Further Indian peninsula would the Khmer Empire, ruling over the Mekong basin and also the Gulf of Thailand. Smaller nations in the area would include Thaton, Pegu, Bagan, Harapunchai (I did not invent that name) and Champa. Dai Viet and Dali, would, I believe be rather part of the Sinosphere.

It appears that a majority of these realms had adopted Theravada Buddhism from Ceylon, which has supplanted the locally influenced version of Hinduism, which would continue to predominate among the Champa, and on the island of Java. Furthermore, Hindu presence would still remain in Khmer Empire as well.

(1) Near Karachi

(2) However, I would argue that Balochistan is not technically part of India per se…

(3) I am thinking of Islam over here, as Muhammad also acknowledged the truth of Jesus´ministry… and just take a look at how many Christian areas became Muslim.

(4) On the Mon coast of southern Burma.

 

[Emperor of Greater India]

Just so you know, Maharashtra is the Marathi speaking region you refer to. So how can Hinduism dominate Maharashtra, yet Marathi speaking region continues to practice Jainism. Please, clear if I am making any wrong assumptions.

 

[Tomislav Addai]

Just so you know, Maharashtra is the Marathi speaking region you refer to. So how can Hinduism dominate Maharashtra, yet Marathi speaking region continues to practice Jainism. Please, clear if I am making any wrong assumptions.

I was actually thinking of Madhya Pradesh... I remembered that it began with M... and the word Maharashtra first came to my mind... .

 

[Tomislav Addai]

The Silk Road, an ancient trade route connecting China with Mesopotamia, is perhaps the longest terrestrial trade route in the world. Stretching for over 7000 kilometers, connecting Antioch at the Mediterranean coast of Syria to Luoyang in the heart of China. In between, carvans would have to cross the Hexi corridor between Lanzhou and Yumen, the area directly north of the Tibetan highlands and vulnerable to nomadic raids from the eastern steppe. Then, they would continue into the Tarim Basin, going from one oasis town to the other, seeking to avoid the desert of Taklamakan. The most important of these oasis-towns would Qocho, Khotan and Kashgar, before crossing the mountains into the Farghana valley.

Over here, the trade would be taken over by the Sogdians, and in the Karakhanid realm, the Silk Road would pass through the cities of Osh, Isfara, Kokand, Istaravshan, Samarqand, Bokhara and Amol, before entering the Persian sector. There it would enter via Merv, through Nishapur, via damghan to Reyy, before going through Hamadan into Qtespon, and then up the Euphrates to Callicus , and then to Antioch.

When merchants would arrive at Kashgar, they would know that they are very well in roughly half of the journey. So let’s take a look at this area has been developing.

The western parts of the Tarim Basin continue to be held by the Kingdom of Khotan throughout the entire 10th century, although towards the end of the 10th century they would face increased pressure from the Karluks in the form of the Karakhanid Khanate.

Buddhist art from Khotan

The inhabitants of Khotan would feed themselves on the scarce, but incredibly fertile arable land of the oases, by growing cereal and fruits, and manufacture carpets and fine silk. In fact, Khotan would be the first place to produce silk outside of China. The second most important export would be jade.

The people of Khotan themselves speak an Eastern Iranian language known as Saka and practice Buddhism of the Mahayana lineage.

Their north-eastern neighbours, dominating the Dzungar basin, eastern Tarim basin and the Turpan oasis would be the Kingdom of Qocho, being a successor state to the previous Uyghur Khanate dominating the eastern steppe before the arrival of the Yenisei Kyrgyz.

Uyghur king from Turpan
The incoming Uyghurs would speak a Siberian Turkic (2) language and follow Manicheism of the Toxoxian variety; on the other hand the previous inhabitants would speak Arsian language (1), Sakan and practice Buddhism, of the Mahayana variety. The two religions would very well coexist in one state, much to the surprise of a western observer.

For all practical purposes, the Arsian languages would have very well died out by 1000 AD, perhaps even by 900AD. While Saka would continue to survive in some parts of the eastern Tarim basin, the area would come to be dominate by the Uyghur.

The mountain ranges of the Eastern Steppe

The northern parts of the eastern steppe remain disunited, with the Kyrghyz returning back to the region of Tuva and adjacent areas; the Naimans dominating the basin between the Altai and the Khangai (3). The Orkhon basin of Mongolia would be dominated by the Kerait people, while the Merkits would be established in the lands between Lake Baykal and the Selenga River.

The southern parts of Outer Mongolia, the entire Gobi desert, Inner Mongolia, as well as the regions of Outer and Inner Manchuria would be ruled by the Liao dynasty. The Liaos would not be ethnically Han (Chinese), but rather belong to the Khitan people – assumed to be either of Tungusic origin, or be some kind of cousins of the Koreans. However, the most commonly held idea is that they were a para-Mongolic people, meaning that they were distantly related to the Mongols.

A Buddhist stupa in the city of Bars-Hot, in Mongolia

The Liao lands are thought to have been populated by some 750 000 Khitans and somewhere between 2 to 3 million ethnic Chinese. Ruling over a half-sedentary and half-nomadic realm was not easy – to accomplish the task the Liao set up two different adminsitrations: a northern one for the nomadic populations (Uyghur, Khitan, Jurchen,) and a southern one for the Han dominated regions, but also populated by a people called the Balhae, living in the northern parts of the Korean peninsula.

The northern administration would respect and retain the nomadic government structure; the administration of the southern regions would very well be an imitation of the Tang administration.

Prior to the establishment of the Liao dynasty, the Khitans did not have a written language. However, they would develop two writing systems of their own, known as the Khitan large and Khitan small scripts. As you can see below, they were heavily inspired by the Chinese writing system.

A Khitan bronze mirror, with examples of Khitan script

The Khitans (4) themselves would practice Buddhism and set up many monasteries in their realm. Archeology suggests that besides Buddhism, original Tengriistic shamanist practices would continue among the nomadic population; and Daoist and Zoroastrian (sic!) influences have been found in the burial practices.

To the west of the Liao Empire, the Tangut people, or Tibetan origin established their realm known as the Xi-Xia (Western Xia). They would establish control over the Hexi or Gansu corridor, over the Ordos desert and the northeastern portions of the Tibetan plateau (Qinghai).

The Xi-Xia dynasty is attributed to have made significant contributions in culture such as art and literature, but also in military organizations – combining various forms of military untis such as infantry, cavalry, chariots, archery, and even artillery.

A Tangut character meaning “Man”

The Tangut people would also develop a specific script for their language, greatly influenced by Chinese. The religion practiced in the Xi-Xia realm would be mainly Tantric Buddhism; and the sexual culture there would make Manichean and Nestorian merchants all but wonder.


(1) Pseudo-Tokharian

(2) The OTL Uyghur language of Xinjiag is a Karluk language, brought to the region by the Karakhanids. The Old Uyghur language of Qocho and the Uyghur Khanate was of the Siberian Turkic branch, making it closer to Sakha (Yakut) than to Uzbek.

(3) West Outer Mongolia. You know what I mean.

(4) The etymology of the word Cathay, denoting China, is most likely to be connected to the ethnonym Khitan.

Disclaimer: This is the last update for some one or two weeks. After, that we re heading to Africa

 

[Goldensilver81]

i have binge read this timeline and by god i love it

 

[Tomislav Addai]

i have binge read this timeline and by god i love it

Thanks a lot for support man

 

[Tomislav Addai]

So here I am back, with a new update. This one concerning unsurprisingly Arabia, the Nile Valley and East Africa.

As for Egypt, that country had suffered quite a major defeat after is de facto vassalization by the Rhomaic Empire. After all, historically, Egypt had never been a major power by itself; yet its possession had transformed regional powers into world powers. Take a look at Assyria, Achaemenid Persia, or the early Roman Empire for example. Only after gaining full control over Egypt would the Roman Empire become a truly world-level superpower.

Since 953, Egypt would have lost the city of Alexandria itself, as well as all the coastline westwards. Many Greek settlers would be encouraged to settle in Alexandria and its outskirts; the city would also have been populated by a numerous community of Jews, Armenians and also Copts.

The vast majority of Egypt however would continue to be ruled from Kashromi (1). The institutions of the new tributary state would be designed so as to not allow the creation of any significant concentration of power and authority, to prevent the creation of any powerful position which could very well formulate their own interests.

This would be done so to prevent any possible Egyptian war of independence. After all, important Rhomaic garrisons would be not only in Alexandria and Gaza, but also in Tamiati (2) and Peremoun (3). Also, some of the reforms of Vahram of Alexandria had previously stirred much distress among the more conservative Coptic clergymen and bureaucrats. They were very suspicious of losing much of their power to the townsfolk and military – and would be very much opposed to perceived attempts at implementing the feudal or manorial system in Egypt.

However, the manorial system had existed in Egypt for quite some time. However, it was not the nobleman, the military duke who would administer the manor. In Egypt, it would have been the clergy, and everything would be documented by the bureaucrat (4). This system would be called the hierocratic system (5).

Pope Abraam of the Coptic Orthodox Church. One of his predessors would have moved the Coptic Papacy permanently to Kashromi
The Rhomaic emperors would quickly understand the benefits of the hierocratic system. It allowed the extraction of resources from the country without any major potential of armed resistance. The system was traditional and native to Egypt; after all, they can say, it is your very own invention. Carefully documented, quite a significant part of the revenue would indeed be collected as tribute in Alexandria for the Rhomaic Empire.

In return, the Rhomaic Empire would not demand major military contributions from the Copts. The Coptic state had always had quite some trouble in building its army (6), relying mostly on foreign mercenary contingents, especially Armenians, Arabs, Berbers or Nubians. With northern borders defined by the Rhomaic Empire, it would be unnecessary to build a strong army anyway, as with the exception of the short border with the Nubian states, there is now major threat to the Nile kingdom.

Another dimension, which would be by some considered innovative, would have been the Rhomaic tolerance of the Coptic Church, considered heretical in Constantinople, and cessation of attempts to bring the Copts back into the Chalcedonian hold. Of course, this is obvious, as the Church had become a major beacon of Coptic identity (since the previous years of Rhomaic dominance in Egypt), and now was installed as the strongest institution in the tributary realm.

Nominally, the tributary state would be of course headed by a local dynasty from Tmone (7). These kings would act more like regents than sovereign rulers, and also have a rather weak position in the whole system, run by the bureaucracy on the central level, and the clergy and bureaucracy on the local levels. The entire country would be increasingly centralized, connected together by the Nile River.

The loss of Egyptian status as a major power would also mean the loss of their dominance on the eastern side of the Red Sea basin. Their trade posts on the Timamah coast would be taken over by the kingdom of Hejaz, which, before the mid-10th century has accepted Miaphysite Christianity. After all, both Egypt and Himyar were Miaphysite (8).

The Ebionitic Church, already in decline for quite some time is struggling for its survival at oases like Sakakah and Faid, and some smaller Bedouin communities here and there. Most of its members have however adopted the Miaphysite faith, which, well shares quite a few aspects with the Jewish culture and faith (9). Many Hejazi Jews, or more precisely Jews of Arab origin would also adopt the new religion.

In canonical terms, the Hejazi church would still belong to the Syriac Orthodox, or Syriac Jacobite Church; this jurisdiction would also extend to Makkah, which would be conquered from Himyar by Hejaz in the late 10th century.

The Bedouin tribes of the interior of Arabia

The interior of Arabia would have remained very much a nomadic desert as it were, with tribesmen here and there, a caravan here and there and an oasis somewhere as well. The area appears to be the last to adopt a world religion in this part of the world (11). This would come in the form of Manichaeism (12), already entrenched in the Banu Tamim tribe (12)

As for Himyar (10), there is not much to say. Except perhaps that they achieved autocephaly. Thus Himyar would be elevated to the same status as the Syriac, Coptic and Armenian churches enjoy. Himyaritic role in the India trade would be weakened to some extent after the Mazouni conquest of Hadhramawt, yet still Himyari merchants could stop on the Somali or Socotran coast. Or do business with frankincense, made from a bush growing on the southern coast of Arabia.

Boswellia scara, the plant used to produce frankincense
The island of Socotra would continue to profit from the trade with India; similarly to the coastal city-states on the Somali coast. By now, the Suqotri would have taken control over the tip of the Horn of Africa, where they would directly control the towns and establish some alliances and pacts with the local clans further inland.

The developments on the eastern Azanian (15) coast of Africa had been for much of the time rather ignored or left undocumented. As mentioned previously, the emporium of Sarapion would be a major trade post of the Himyarites, where Miaphysite merchants would stablish their own hold. Sarapion thus becomes an appendix or colony of the Himyaritic kingdom; and the Himyarite kings establish a viceroyalty in the area.

Further south, in the region of the islands of Pemba and Zanzibar, indigenous chiefdoms develop, trading with the peoples further north, mainly ivory, but also tortoise shell, cinnamon and cassia.

The northern Somali coast would come to be dominated by the city of Malao or Berbera, extending its control further eastwards to encompass smaller towns of Somaliland. Berbera would come to be rivalled by Zeila, another city-state dominating the African coast of the Bab el Mandeb (14).

Zeila and Berbera would be two rival merchant republics, based along the coasts and profiting from the India trade; Zeila being considered the more civilized. Both would be ruled by a plutocratic elite, spreading the Manichean religion into the region, although the political model appears to be based more on that of Mazoun.

The entire Cushitic coast is dotted by smaller towns, gradually getting civilized; the interactions are mainly with the southern regions of the Arabian Peninsula, while monsoon currents allow also for contact with the Spice Islands (16).

Further inland we arrive into the Ethiopian Highlands. The previous hegemon, Axum, is challenged by the newly emergent state of Shewa and Damot to its south. In the east, the Afar depression becomes an independent kingdom based in Harar (17).

Following the course of the Nile downstream, we arrive in Nubia. The realm of Alwa or Alodia has frequent contact with Ethiopia; and similarly to both Egypt and Ethiopia, religion would play an important role in the society. The king would rule in quite a despotic manner, and have a mobile court. The state institutions appear to be modelled after the Egyptian ones, and the hierocratic model is very well applied. Despite many Egyptian influences, Alodia uses Greek as its liturgical language, and similarly to Coptic, also writes with a modified version of the Greek alphabet.

Medieval Nubia relied on Sorghum as its main crop
Between Alwa and Kemet lay the kingdom of Dotawo or Makouria. Makurians would be under strong Egyptian cultural influence, and their society would be a very good copy of the Egyptian one. Frequent contact down the Nile would mean that both Greek and Coptic are widely used by the scribes and churchmen.

Ultimately, between the Nile and the Red Sea, in the Eastern Desert, are a Cushitic people known as the Beja. By this time, they have mostly adopted the Miaphysite religion, spreading from all sides. Yet they remain as an independent tribe, continuing to live a nomadic lifestyle. Of course, most of their contact with the outside world happens through the coastal towns of Aydhab, Suakin and Badi on the Red Sea coast.

(1) Coptic for Cairo

(2) Damietta

(3) Pelusium

(4) Quite contradictory to Francia. In Western Europe, the manorial system would have the nobleman on top, and the priest being effectively the scribe.

(5) A portmanteau from “hieros”= sacred and “bureaucracy”.

(6) Even in OTL. There were now Egyptian levies, but rather Mamluk foreign soldiers would be employed; to such extent that they would seize power over the entire country.

(7) Minya

(8) Also, another curiosity- almost all Miaphysite realms have quite a lot of Jews within them. Take a look at Egypt (Alexandrian Jews), Ethiopia (Beta Israel), and Yemen (Yemeni Jews). The only exception here appears to be Armenia, but there were also Armenian Jews, who have been considered as the best traders/ merchants in many jokes.

(9) Or more simply. As the Ebionites were mostly Jews fulfilling the Jewish religious prescriptions, it was easier for them to convert to a branch of Christianity also sharing some Jewish-like traits. This can be said about the Miaphysite Chrisitians, about the Copts but e.g. take a look at Ethiopian preoccupation with the Ark of the Covenant. They have a copy in essentially every church.

(10)Yemen... plus Asir, Najran and Jizan

(11)This ATL “error” has to be amended

(12)Manicheans had quite a few Islamic-like practices; such as multiple praying times a day, the bema fast corresponding to Ramadan. If Najd was historically the birthplace of Wahhabism, why shouldn’t they adopt Manicheism, esp. if one of the tribes has already converted?

(13)Yes, quite a few of the sheikhs and emirs would be baptized Christians, but their tribesmen have possibly heard about the Saviour. The formal baptism of some sheikhs does not entrench the faith deeply. Also not many Syriac monks travelling there either, because they are busy in Hejaz.

(14) Centred in the region of Djibouti

(15) OTL Swahili. Azanian is the term used by Roman geographers to refer to the coasts of Kenya, Tanzanian and parts of Somalia. The area is apparently still populated by Cushitc peoples.

(16) Indonesia. I would expect the coast to be either Nestorian, Zoroastrian ,Manichean, Miaphysite… but can’t decide who is in the saddle just yet

(17)A little parallel to OTL, where for some reason the kingdom of Axum collapse for unknown reasons, to be succeeded by the Zaghwe dynasty. Here the decline is less striking, and the arious neighbours share also a common culture and religion. In contrast to OTL, the Ethiopian cultural region is not that isolated. It maintains regular contacts via the Red Sea with Himyar, Egypt, as well as Nubia and Arabia, also some contact with the Indian coast here and there.

 

[Tomislav Addai]

Await the Sahel in no less than 24hrs

 

[Tomislav Addai]

Continuing further westwards along the southern edge of the Sahara, we can view a significant change compared to the previous century. There has been a significant rise in the number of new states emerging in the region.


The region of Lake Tchad, home of the Kanem peoples would be transformed into the Zaghawa Empire, and would expand greatly to incorporate the lands of the Lake Tchad basin(1). By this time we can see the establishment of a Donatist diocese in Njimi; this is however as of yet still not connected to a wide-scale conversion to Christianity.


The southwestern neighbours of the Zaghawa are the Kotoko; a people who established themselves a kingdom in the northern reaches of the Adamaus mountains and the upper reaches of the Benue river. Not much else is known about them, except that they consider themselves to be the heirs of the Sao civilization and their language called Lagwan is a Chadic language of the same stock as Hausa of the Afro-Asiatic group.


The Hausa further westwards, are organized into a handful of city-states, with Kano, Katsina, Gobir and Zambara being the major one to name just a few. The Hausa appear to have been in regular contact both with the peoples of Lake Tchad, with their Songhai neighbours to the west and the Niger-Congo peoples of the Lower Niger.


Between the Niger Delta, the Benue and the Adamaus Mountains, it appears that the Igbo Kingdom of Nri was being formed. Further westwards, the Yoruba were also living in organized urban communities, based around Ile-Ife.


The empire of Gao, ruled by the Songhay people has come to dominate most of the Niger Bend. The Songhay by now would have mostly accepted Donatist Christianity to such extent that it would have effectively become the state religion; however many original Songhaic traditions would still remain vibrant, especially in the rural communities. Gao had become a major center of trade, in stark competition with neighbouring Timbuktu, and being a departure point of caravan trade across the Sahara.


The caravan trade would be conducted mainly by the Tuaregs, and go either in the northwesterly direction towards Taoudenni and Sijilmassa, or in a northeasterly direction towards Assoude in the Ahaggar Mountains, and then either towards Bilma or towards Ghat, and Tripoli or Awjila, Siwa and Alexandria.


The Songhai people thus would be fully in the Berber cultural sphere, and the Songhai language would be written in an abjad derived from the Tifinagh script (2), and a Donatist church structure would be established in the entirety of the Songhay state.


To its south (3), the Mossi people would create the Kingdom of Wagadougou; however this realm appears to have been outside of major trade routes, with limited contact with to the lands further north, and gravitating more to the coast of the Gulf of Guinea. After all the Volta River flows southwards, and is not a tributary of the Niger.


The realm of Wagadou (4) based on the upper reaches of the Niger River has grown to become the dominant state in the area. Organized in a feudal-like manner, Wagadou profits greatly from the trans-Saharan trade, and the cities of Timbouktu, Kumbi Saleh and Awdaghast have grown to major centers of trade. The majority of the inhabitants are ethnic Soninke or related peoples. In contrast to the Songhay, Christianity hasn’t made significant inroads with the exception of the city of Timbuktu itself. The reason for this can be found on the other side of the Sahara, in southern Morrocco. The Barghatawa dominating the region have been sticking to their own unique monotheist faith. During the course of the 10th century, the Sijilmassa have managed to project power in a southwestward direction on the Saharan slopes of the Atlas Mountains, seizing Tamdoult which becomes an important oasis on the western trans-Saharan trade route.


However, Donatist communities would be either very scarce or rather non-existent along the western trade route, and the Imeraguen people inhabiting the western Sahara.


The valley of the Senegal River was controlled by the kingdom of Takrur, controlled by the Serer ethnic group. Takrur appears to have had regular contacts with Wagadou further east and the emergent Jolof state further south (6).


And yet unmentioned is the state of Niani or Manden Kurufaba (7) at the cource of the Niger River. Its population was mainly Mandinke and Bambara.


In general the kingdoms of the Savannah would take advantage of pack animals such as camels and horses usable also in warfare. Further southward expansion into the forest zone would be impossible due to climate factors – cavalry would be useless in the rainforests, and camels could not be supported in such conditions.


The overall cultural face of the region would be very much different- the slave trade would be butterflied away, as Christendom would not support large-scale slave trade, resulting in more manpower being kept within the Sahel. Furthermore, racism as such might not fully develop in the Occident- without Arab slave trade, the Niger-Congo peoples are not perceived as slaves or serfs, and the existence of Christian communities among peoples as far apart as Songhay and Turkmen butterflies away any early modern era racism.


(1) The slave trade in the Kanem Empire would not be as extensive as it was in OTL, due to Christiainity dominating the entire Mediterranean basin. Christianity at this time would go away with slavery as an institution.

(2) The differences between the Songhai abjad and the Tifinagh abjad could be comparable to Greek and Coptic script – with the Tifinagh abjad used as base and new letters invented to suit Songhai phonology.

(3) Roughly in the region of Burkina Faso

(4) Commonly called Ghana. But that was the title of the monarch, not the name of the entire country.

(5) Meaning Western Sahara plus larger parts of Mauritania

(6) The Jolof realm was inhabited by the Wolof people, and is based in present-day central Senegal around Dakar.

(7) Known generally as Mali

 

[Tomislav Addai]

The region of Tamazgha has also seen significant changes throughout the 10th century. Most importantly, the former Rhomaic Exarchate of Africa had become independent as the Kingdom of Tafirca. Spreading its power along the Mediterranean Coast, it has also come to rule over Malta and the southern shore of Sardinia. The Tafircan navy has also managed to seize control of the Balearic isles in the latter half of the century.

Tafirca was firstly a maritime-oriented nation, a thalassocracy, if you wish, with frequent contacts with the Appenine peninsula, and also the eastern Iberian coast. Attention inland would be payed only to keep the coastline safe; and if possible, the area would at first be left to friendly Berber realms. However tensions with Tafirca would soon escalate due to border raids and in the 980s the entire kingdom of Numiđa would be incorporated into Tafirca (1)

Architecture in Ghadames​

Fazan would grow in importance and prosperity due to caravan trade; and cities like Ghadames, Ghat and Murzuq would gain profit from the trade. Tensions would gradually rise between Fazan and Tibwitana, as the region was the end stop of the Trans-Saharan trade, with all the roads ending at Tibwi. As for now, the Tafircans lack the capacity for a full-scale invasion of Fazan : they are no experts in skirmish desert tactics, while the Fazani tribes lack the power for a successful invasion of the coast. Anyhow, the Tafircans hungry for profit, sense that this is a good opportunity.

Further westwards, we have the Berber kingdom of Numigia, staying pretty much as it was, based solidly in the eastern Atlas Mountains, until the 980s

Its western neighbour, Warsenis has shifted its focus inland, and taken over the smaller Berber chiefdoms at the southern slopes of the Atlas Mountains, around the Mzab oasis.

At the western edge of the Tamazgha region (2), we can witness the decline of the Barghawata, and the successful rise of Mawrtanya(3) and Sijilmasa.

The Saharan slopes of the Sahara have come to be dominated by the city of Sijilmasa located in the Tafilaft region. Sijilamasa has become a merchant republic, profiting from caravan trade and has established its realm on the entire leeward slope of the Atlas, to reach even the Atlantic Ocean.

Panorama in the Tafilalt region, where Sijilmasa is located​

On the windward slope of the Atlas, the Mawrtanyans have consolidated their grip over the region. Most importantly, by the end of the 10th century, they have done away with Barghawata independence, also resulting in a southward expansion of the Catholic religion and Latinate language.

The Barghawata religion would retreat to the mountain slopes, as Catholicism would spread along the coast and through the lowlands.

Around the mid-10th century, Mawrtanyan navigators had begun landing on the shores of the Canarian islands, seeking a maritime route to the kingdom of Takrur, to go around their rival Sijilmasa. The islands themselves were not considered important enough to fully subdue- rather, agreements with the Guanche chiefs would allow for resupplying stations and ports built on each of the major islands, where not only would Mawrtanyan ships be repaired, but also for trade with the Guanche.

A Guanche sanctuary on the Canary Isles​

Taking a look at the bigger picture, one can witness a rise of the two Southern Romance nations: Maourtanya gaining dominance in the west and Tafirca becoming effectively a Carthage 2.0 (4), controlling not only the core regions of Bisdakena and Giudana, but also Tibuitana, Numigia(5), and the southern shores of Sardinia and the Balearic Islands.

Correspondingly, also the entirety of the North African Coast would be by now Chalcedonian Christians. Compared to the situation by 800AD, Chalcedonian Chrisitianity has established a firm root in the area.

The Berber states of the Tamazgha: Warsenis, Sijilmasa and Fazan and are by 1000AD reduced to the interior, outside the littoral regions, mainly on the plateaus of the Atlas Mountains. Berber tongues are spoken also in regions of Latin realms, such as the Barghawata under Maourtanya or Kabylia and Numigia under the Tafirca.

The Donatist Church itself is in deep crisis in its home territory, despite making significant inroads on the other side of the Sahara. In Bisdakena and Giudana, the faith was practically non-existent; and the Patriarch of Carthage relocated to Qescio (6), which had been not only the sole major coastal city to remain in Berber hands, but also was the ancient Caesarea Mauritaensis, capital of the late Roman province Mauritania Caesarensis.

On the other side of the Pillars of Heracles (or the Straits of Gades), the Kingdom of Hispania remains the dominant power of the eponymous Peninsula. While its northern neighbours continue to be a headache for the kings, Hispanias major rival lie to the south of the Mediterranean. Firstly, the Tafircans who have seized the Balearic islands, but more importantly, the Maourtanyans. Hispania tried very well to prevent the conquest of the Barghawata by the Maourtanyans, and during the war has raided the Maourtanyan coast multiple times. After all, Maourtanya itself is comparable not to Hispania itself but rather to Bética (7), its richest, most urbanized and most populous province.

Hispania itself would be considered a beacon of civilization, rivalling Rhomaic Empire itself. Major universities would be established in the cities of Bética. Bética itself an urban heartland of the westernmost parts of the Mediterranean, and given the orientation of the Bética River into the Atlantic Ocean, Hispanic seamen would also explore parts of the Macaronesian archipelago – landing at Madeira and the Canary islands (meeting also some Maourtanyan colonists as well).

Interior of Sephardi synagogue in Hispania​

The cleavage between the urbanized cities of Bética on one hand and the rural provinces in the rest of the country was opening even wider. These differences would by the late of the 10th century so pronounced, that apparently the magnates would be seeking any possible succession crisis to break away. Bética would also host a sizeable Jewish population


The northwestern corner of the peninsula was governed by the Kingdom of Asturia(8), having its southern border on the Duero, and occupying the entire coast of Cantabric Sea. Asturia was viewed as a semi-barbaric nation, where late Roman frontier mentality has met with the tribal customs of the Cantabrii, Astures, and with Brythonic Celtic influence as well as Germanic Visigoths, whose language, by this time has become extinct, by the way. Asturias was thus part of the “Celtic fringe” of Europe, similar to Brittany, Ireland and Scotland.

Hispanic biblical art​

To the east of Asturias, we have Navarre, a country at the western edge of the Pyrenees, grown eastwards to encompass the northern tributaries of the Upper Ebro (9).

Ultimately, there is the ancient region of the Hispanic March, which used to be a collection of counties on the southeastern slopes of the Pyrenees. Previously governed from Tolosa, quite naturally these counts would become vassals of Aquitain (10). The seat of the this county would be Emporion (11)

(1) As has been the case in all other parts of the globe, the 10th century was a period of consolidation; and the Tamazgha (OTL Maghreb) would be no exception.

(2) Or put simply, in Morrocco

(3) Mawrtaňa… not that sure about the spelling. Perhaps a more latinate/catalan sort of spelling could go. Maourtanya?

(4) And geopolitically acting like those great Italian maritime states would act. Like Venice. Spreading power along the coast but also securing the city itself by acquisition of the Venetian Terrafirma in contrast to Numigia

(5) Yes I have changed the spelling of the Southern Romance languages. Especially the letters such as “w” and “đ” seeming unnatural to me. Although phonetically accurate, they appear ahistorical, and therefore I considered an Italian sort of spelling for Tafircan.

(6) Cherchell

(7) Andalusia

(8) Yes, its pretty much as the Kingdom of Leon at the same time as OTL, without the Reconquista zeal, and the name remains Asturias

(9) Put simply, northern Aragón

(10)Yes, so we have OTL Catalonia and Occitania in the same country. Not that hard to do J Catalonia here is called Taracones

(11)Perhaps to prevent the rise of Barcelona as the Catalan metropolis. Apparently, Barcelona was chosen because Tarragona was still in Muslim hands.

 

[Tomislav Addai]

So this has has there päsť update before there overview. Let medzi know if your like there CK2 maps or would preferencie there URHAFAH

 

[Tomislav Addai]

Well of course, it depends where. And who you are. So let´s take a look at the everyday life of a handful of people.

Louis, Neustrie

Louis is an average peasant from Neustrie. He has to remember to pay tithes and taxes on time – these are paid to the local landlord and the priest. Furthermore, his obligations to the landlord are also in the form of a certain amount of days he ought to work for his liege.

The relation between Louis and his landlord is not a written one – his duties cannot be found a charter, but were formalized in an oral ceremony. In fact, the feudal system had a culture of oral oaths of allegiance, not written treaties. The allegiance to the landlord would also manifest itself by serving as a levy in times of war. Louis would very well hope not to be drafted for war: the neighbour has a very capable son, and looks like that this Geoffrey would be drafted instead.

The manorial system would thus affect Louis quite intensively. He was at the bottom of the whole thing. His oath of allegiance would be to his landlord, a count controlling a handful of villages in the district. Effectively, Louis, would be his vassal and his landlord would be expected to protect him in times of danger. The count himself was the vassal of a duke, controlling a large region roughly half the size of Belgium J. The duke would then answer to the king .All these landlords, dukes and kings would be known as the nobility, and be expected to be great warriors. The second institution, paralle to the hierarchy of the nobility was the Church. The clergy as well would be organized very much like the nobles: with the Pope on top, the Archbishops below, their suffragan bishops, with the local parish priest at the bottom.

Louis remember as his father used to tell him of Normans, in great dragon ships, travelling up the rivers in the country, raiding, looting and burning villages. They were heathens, who heard nothing of Lord Jesus. His father told him how they sacked a church in the neighbouring village. On Sunday. Last Sunday, the priest said that the Normann chief made a deal with the Neustrian king .


Dencadh, Alba

*Turn on your Scottish accents folx*Living in the Highlands is not easy. You know. Life is harsh, and if we are to survive we must together. We do stick together as a clan. The clan yonder there, on the other side of the glen , stole our cattle. This cant be true, can it? The clan chief decided we will take revenge. After all, you have to keep your honour, that’s important , you cant lose yer face. So in two days time, were after them.

Olaf, Norway

Olaf owns a cottage on the side of the fjord. The mountains towering on all sides have forced the people to look to the sea as an answer for their questions and problems. Beginning with food : most of the contents on your plate would like have been in the fishing net before; continuing with trade and ending in wealth. Indeed Olaf´s father earned himself quite a fortune in Ireland. The sea was an opportunity, and Olafs countrymen were feared mariners, pirates, raiders, but also merchants and explorers. A dude from Iceland sailed further west, and he discovered and island bigger than Britain and Ireland and Iceland put together… covered in ice for the most part, unfortunately. Not all of it. The coast looks promising. There are small groves of birch trees.

But perhaps, the islands keep getting bigger and bigger. Like take Shetland. Then Faroes. Then Iceland. Then Greenland. Who knows. Maybe there is just a vast barren wasteland, like Niflheim itself.

The notion of realms outside Midgard, the world of men is gradually fading, as the king decided to accept a new religion altogether. Centered around a certain man called Jesus. Who lived somewhere very far. Why is he so revered? Like he told his men not be those heroes we all admire, but turn the other cheek. Seriously?

Eusebius, Rhomania

Eusebius is a Rhoman blacksmith from Bithynia, living in a small town by the sea. He buys his food at the local market, where you can buy bread and vegetables, and fruit grown by the peasants inland, as well as fish caught by the fisherman in the town. Eusebius´s workshop gets quite a lot of business done : a large part of his customers is the army as an institution, but also the townspeople needing their tools to be fixed.

The contracts for the army are written documents, and Eusebius knows not only how to read, but also how to write (usually on pergamen, although his handwriting is still a little clumsy). Eusebius is part of the blacksmith´s guild in the town, grouping all the blacksmiths in the town.

Eusebius nor his fellow guild members would hardly consider themselves as subjects; rather, they view themselves as Rhoman citizens, not at the mercy of any landlord but suing for their rights in the Rhomaic courts.

The town is headed by the mayor, who has access to the Diocesan Council of Bithynia, the local assembly of mayors, major landowners and acts pretty much as the local parliament. After all each part of Rhomaic territory is administered by three overarching institutions, whose jurisdictions may or may not overlap: civilian administration, military administration and ecclesiastical jurisdiction.

The military districts are called the Themes, and they serve as recruitment areas, with each Theme attached to a certain military unit. These themes however ought to have no authority over civilian life, apart from supplying the army with manpower and equipment.

The Church as an institution is present in every village, and the Rhomaic Church takes the issue of orthodoxy very seriously. After all, there have been several theological controversies in the past few centuries. Eusebius however views the Church as a bunch of hypocrites – with people visiting the Church looking very pious, yet acting like they wish very often outside. This is oparticularly true of the women visiting the Church, who gossip very much about the happennings inside this small town.

Panouti, Kemet

Panouti is a Coptic fellah in Egypt. Working hard on the fields, Panouti must also take a look at the irrigation system. These ought to be repaired annually after the Nile floods, bringing nutrients from the Ethiopia Highlands, enabling the Egyptian soil a bountiful harvest.

This harvest is however not all his to eat. Panouti must indeed send one fifth of it to the local church, where it is collected by the bureaucrats. Although not all of Kemetic soil belongs to the Coptic Church, over a half of it indeed does, and the hierocratic system present in Egypt appears to mean the fusion of Church and state, and the separation of Army and State.

A Church is indeed present in every village, and as one climbs uphill into the desert, the major landmarks are the Coptic monasteries, serving also as hotels for travellers, or as refuges for people wishing to renounce their past and not toil hard on the fields anymore.

All bureaucratic documentation is written on papyrus, growing practically everywhere on the banks of the Nile. The river itself is the main highway of the country – there are very few roads, as you can get practically everywhere by boat. The king himself would indeed travel up the Nile last year, and Panouti remembers to have been there, with the whole crowd, watching as the royal ship would sail past their town.

Farokh, Mazoun

Farokh is a Mazouni merchant, and owns three large ships. These he uses to trade between Mesopotamia, Hormuz, Mazoun and Gwadar. Trade has earned him quite a good living: acquiring a large rural villa in the fertile hills, and where he built himself a magnificent garden. This is his rural residence to spend the hot summer. Usually, however, he would either be aboard conducting business or live at the family house in Muscat (which he shares also with his two brothers, while they are in Muscat).

Farokh is very content of living in Mazoun, and he would not change this for anything. As far as he knows, nowhere in the world is there such liberty for one man to make something of himself: in most countries, you either work hard on the fields, or you have to fight in wars for the king. In Mazoun, no citizens work on the fields: this hard labour under the baking sun is done by slaves, bought in countries far from Mazoun.

Farokh considers leaving his business to his younger brother and seeks to get elected into the Grand Council of State. After all, he has already grown to considerable age, and appears to understand the world quite a bit to make a good decision​

 

[Tomislav Addai]

 

[Tomislav Addai]

1. Tribal: Tribal organization prevails in most of the settled areas on the fringes of civilization; most of the tribally organized peoples would be pagans, and their realms would be based around hillforts and led by chieftains. Tribal areas would include by this time the entirety of the Baltic Sea basin, Scandinavia, the Uralic and East Slavic speaking area, extending into parts of Siberia as well.
   1. Clan-based (beige): Sami, northern Uralic, Siberia
   2. Chiefdoms: (dark brown): Rus, the Baltic, parts of Tibet and Africa
2. Nomadic (golden): Nomadic pastoralism is dominant across the Eurasian Steppe. Taking advantage of empty land to feed their herds, and live in mobile yurts. Internal dynamics are between various clans. This is also present in the Sahara.
3. Caste (purple)The caste system of India is thought to be a rather strict version of feudalism, closely connected to the Hindu religion. While the it is noblemean and monarchs who effectively rule the country, it is the priestly caste (brahmins) who hold the highest social respect
4. Satrapic (orange) The social structure based on the principles of the ancient Sassanid Empire, now prevailing in Mihranid Persia and Media as well. Within this form of government, there is an absolute fusion church and state, and a state organized religion. The Eranshahr also used bureaucratic and feudal elements as well. The society is thus organized around castles and cities.
5. Imperial (purple) The Imperial government is that of the former Roman Empire, now present only in Rhomania. The government combines bureaucratic and feudal elements, yet unlike Eranshahr there remains a certain amount of division between church and state. While the society is increasingly militarised and castles paky a significant role, urban centers remain nevertheless dominant.
6. Bureaucracy(green): Bureaucratic governments rely on nonelected appointed officers who administer parts of their realm in the name of the sovereign and are appointed for a fixed amount of time, or can be replaced immediately.
7. Feudal (blue): The feudal system emerged in Western Europe in the aftermath of Germanic conquests. The land is distributed to heriditary noblemen who then provide troops and loyalty. Thus form of government dominates Francia and much of western Europe. A similar pattern of relationships can be also observed in much of the Sahel, northern Africa, the Caucasus as well as Sogdia.
   
8. Republics (pink): The republican form of government is that where the ruler is elected amongst eligible members of the citizenry. In many cases, the republics have developed into a form of oligarchy, dominated by trade and plutocratic merchants. Republican government can be observed in Iceland, Corsica and Sardinia, Sijilmasa, Palmyra and the entire Gulf Coast as well as Somalia.
   
9. Theocracy (white): Theocratic realms are ruled directly by the clergy. Interestingly enough, the only theocracy present in 1000AD is the Papacy; yet the clergy plays a crucial role in the two other government forms below:
   
10. Hierocratic (light beige)hieros+aristocratic) The monarch relies on both the clergy and the bureaucracy to administer the realm. Militaristic nobility do not own any significant portion of land, and civic and military organization are strictly separated. Present in Egypt and realms within its civilization sphere
11. Monastic Feudal (carrot): The Monastic Feudal is native to Tibet, where both the castles and the monasteries were very important.

 

[Tomislav Addai]

This overview does not aim to be an exhaustive list of all linguistic groups present in 1000AD. To prevent this post too long, all the major groups shall be hidden under spoilerboxes

Spoiler: Abkhazo-Adyghean

Abkhaz-Abaza

1. Abaza
2. Abxaz

Circassian

1. Adyghe
2. Kabardian

Ubykh

1. Ubykh

Spoiler: Afro-Asiatic

Berber languages

1. Northern Berber
   1. Atlas
      1. Braber
         
      2. Shilha
      3. Srair
      4. Gomara
   2. Kabyle
   3. Zenati
      1. Artawi
         
      2. Riffina
      3. Shawiya
      4. Mozabite
      5. Numidian
      6. Djerbi
      7. Matmata
      8. Zuwara
2. Western Berber
   1. Imraguen
3. Eastern Berber
   1. Siwi
   2. Awjili
   3. Nafusi
   4. Ghadami
   5. Fazani
4. Southern Berber
   1. Tuareg

Chadic languges

1. Hausa

Cushitic languages

1. Northern
   1. Beja
2. Central
   1. Agaw
      1. Qimant
      2. Bilen
      3. Awngi
3. Eastern
   1. Burji
   2. Sidamic
   3. Oromo
   4. Somali
   5. Afar
   6. ...
4. Southern
   1. numerous smaller languages

Kemetic languges

1. Coptic

Omotic languages

1. various smaller languages

Semitic languages

1. Central Semitic
   1. Northwest Semitic
      1. Aramaic
         1. Western
            1. Melkite
            2. Samaritan
            3. Hebroni
         2. Eastern
            1. Syriac
            2. Mandaic
            3. Qatriyan
      2. Canaanite
         1. Chenani (Punic)
         2. Hebrew (ext.)
   2. Arabic
      1. Hejazi
      2. Yamamahi (Nejdi)
      3. Misri
      4. Sawati
2. South Semitic
   1. Southwestern Semitic
      1. Himyaritic
      2. Hadhrami
      3. Ethiopian Semitic
         1. North Ethipian
            1. Geez (ext.)
            2. Tigre
            3. Tigrinya
         2. South Ethiopian
            1. Southeastern
               1. Zway
               2. Harari
            2. Southwestern
               1. Amharic
                  
               2. Gafat
               3. Soddo
               4. Others
   2. Southeastern Semitic
      1. Mehri
      2. Jibbali
         
      3. Suqotri
      4. Shehri

Spoiler: Indo-European

Anatolian

1. Isaurian

Armenian

1. Armenian

Baltic

1. Western Baltic
   1. Curonian
   2. Galindian
      
   3. Prussian
   4. Yotvingian
2. Eastern Baltic
   1. Latgallian
   2. Lithuanian
   3. Selonian
   4. Semigallian
3. Dnieprian
   1. East Galindian

Celtic

1. Continental
   1. Gaulish
      1. Arverne
   2. Galatian
2. Insular
   1. Brythonic
      1. Welsh
      2. Breton
      3. Cumbric
   2. Goidelic
      1. Eirish
      2. Alban

Germanic

1. North Germanic
   1. West Scandinavian
      1. Norwegian
      2. Faroese
      3. Norn
      4. Icelandic
   2. East Scandinavian
      1. Danish
      2. Swedish
      3. Gutnish
      4. Varyag
      5. Jorvikish
2. West Germanic
   1. Anglo-Frisian
      1. Anglish
      2. Scots
      3. Friesian
   2. Low German
      1. Saxon
      2. Dutch
   3. High German
      1. Thuringian
      2. Franconian
      3. Bavarian
      4. Swabian
3. East Germanic
   1. Crimean Gothic

Hellenic

1. Rhomanian
2. Tsakonian
3. Pontic
4. Cypriot
5. Italiot
6. Cappadocian
7. Antiokian
8. Kyrenaik

Indo-Aryan
tbdl
Illyrian

1. Albanian

Slavic

1. West Slavic
   1. Polish
   2. Pomeranian
   3. Sorbian
   4. Silesian
      
   5. Czech
   6. Slovien
2. East Slavic
   1. Novgorodian
      
   2. Rusyn
   3. Russian
3. South Slavic
   1. Carantanian
   2. Croat
   3. Serb
   4. Bulgarian
   5. Malasian (Anatolian)

Romance

1. Western Romance
   1. Ibero-Romance
      1. Asturian
      2. Carpetan
         
      3. Galician
      4. Bétican
      5. Lusitan
   2. Gallo-Romance
   1. 1. Neustrian
      2. Arpetan
   2. Britanno-Romance
   1. 1. Britanic
   2. Occitano-Romance
      1. Occitan
      2. Gascon
      3. Taraconese
   3. Annonarian-Romance
      1. Rhaeto-Romance
         1. Rhaetish
         2. Ladin
         3. Furlan
      2. Cisalpine
         1. Ligurian
         2. Lombard
         3. Venetian
         4. Istriot
2. Southern Romance
   1. Africo-Romance
      1. Tafircan
      2. Maourtanyan
   2. Insular Romance
      1. Sardinian
      2. Sicilian
      3. Balearic
3. Eastern Romance
   1. Italo-Romance
      1. Tuscan
      2. Umbrian
      3. Benentic
      4. Napolitan
   2. Illyro-Romance
      1. Dalmatian
      2. Morlac
      3. Pannonian
   3. Daco-Romance
      1. Vlach
         1. Moesian
         2. Vardarian
         3. Banatian
         4. Oltenian
         5. Dacian

Spoiler: Kartvelian

1. Kartlian
2. Mingrelian
3. Laz
4. Svan

Spoiler: Nakh-Daghestani

Avar-Andic

1. Avar
2. various smaller languages

Dargic

1. various smaller languages

Khinalug

1. Khinalug

Lakh

1. Lakh language (isolate)

Lezgic

1. Archi
2. Samur
   1. Western Samur
      1. Rutul
      2. Tsakhur
   2. Southern Samur
      1. Kryts
      2. Budukh
   3. Eastern Samur
      1. Tabasaran
      2. Lezgian
      3. Agul
      4. Udi or Aghbanian

Nakh

1. Bats
2. Vainakh
   1. Chechen
   2. Ingush

Tsezic

1. various smaller languages

Spoiler: Turkic

Oghur(Far Western)

1. Bolghar
2. Khazar

Oghuz (Southwestern)

1. Pecheneg
2. Oghuz Turkish proper

Kipchak (Northwestern)

1. Western Kipchak
   1. Cuman
2. Northern Kipchak
   1. Bashkir
3. Southern Kipchak
   1. Kimek
   2. Kipchak

Karluk (Southeastern)

1. Karluk

Siberian Turkic (Northeastern)

1. West Siberian
   1. Sayan
      1. Tuvan
      2. Tofolar
   2. Yenisei
      1. Kyrgyz
      2. Khakas
      3. Shor
      4. Uyghur
   3. Chulym
   4. Altai
2. East Siberian
   1. Kurykans

Spoiler: Uralic

Fenno-Volgaic

1. Baltic Finnic
   1. Estonian
   2. Finnish
   3. Ingrian
   4. Karelian
   5. Livonian
      
   6. Ludic
      
   7. Veps
   8. Votic
2. Sami
   1. Various Dialects
3. Volgaic Finnic
   1. Mari
   2. Mordinic
      1. Erzya
      2. Moksha
   3. Muromian
   4. Meshchera
   5. Merya

Permic

1. Komi
   1. Permiac
   2. Yodzyac
   3. Zyrian
2. Votyak

Samoyedic

1. Northern Samoyedic
   1. Nganasan
   2. Enets
   3. Nenets
2. Southern Samoyedic
   1. Selkup
   2. Kamassian
   3. Mator

Ugric

1. Northern Ugric
   1. Khanty
   2. Mansi
2. Southern Ugric
   1. Magyar (Hungarian)
   2. Csango

Spoiler: Vascono-Iberic

Iberic

1. Ceretan
2. Pireneic

Vasconic

1. Basque

 

[Tomislav Addai]

Francia

The cultural entity of Francia had come to dominate most of western Europe. The core areas are those which have been part of the empire of Charlemagne, while neighbouring areas, such as British Isles, Scandinavian, Intermarium, Sicily and Hispania are gradually accepting Francian institutions and civilization.

Francia was created upon the interaction of Latinate and Germanic peoples, and these two language families dominate the heartland of Francia. The unity of this civilizational space is manifested in the fact that the area is the original canonical jurisdiction of Rome, under the authority of the Roman Papacy. However, real political authority does not reside in the Eternal City.

The legacy of the Roman Empire is also vivid in the survival of Latin as a written language long after its demise as a vernacular. The Francian civilization has for the most part adopted the manorial or feudal system, with the nobles in power and the Church maintaining its position as an influential institution, but after all, it’s the nobles who have the sword.


Rhomania

The Rhomaic Empire has come to dominate the basin of the Eastern Mediterranean in its entirety. Its claim to imperial continuity with the S.P.Q.R. appears to be most valid, as it has maintained most of the Roman institutions and legacy. The Hellenic tongues had mostly replaced Latin within Rhomania, yet asking any of its citizens, they would not identify with being “Hellenes” – those were the polytheists long ago, but rather with being Rhomans.

Unlike Francia, the Rhoman (Greek) language remains vernacular and vibrant, to such an extent that it goes on to assimilate many regional languages in the core territory. The Greek concept of the Oecumene remains very much present, with the core under Rhomaic rule, and other smaller realms expected to acknowledge the dominance of the Emperor. Indeed, Rhomaic satellites would be stablished in the Caucasus

The identity of the Rhomaic Empire stood on a combination of Roman political system, Athenian philosophy and Jerusalemite religion. The geopolitical position of the capital, Constantinople, would be expressed in the double headed eagle, with one head looking westwards and the other eastwards, reflecting the transcontinental reality. It would also express the caesaropapist relation between the Emperor and the Church; that is the Emperor seen as the uttermost arbiter in case of dispute (not that infrequent). In canonical terms the Rhomaic civilization includes the entirety of the jurisdiction of the Patriarchates of Constantinople, and portions of Antioch, Jerusalem and to a lesser extent Alexandria. Ideally, this ought to be presented in the harmonic functioning and cohabitiation of the Five Sees of the Pentarchy:

1. Rome

2. Constantinople

3. Alexandria

4. Antioch

5. Jerusalem.

However, Rome was outside of Rhomania, yet both remain part of the Chalcedonian Communion. Due to the arrangement with Kemet, the Alexandrian Patriarchate has no jurisdiction over Egypt itself and Jerusalem, well is a regional matter altogether. This leaves Constantinople and Antioch (Although the latter is disputed as well).

Perhaps it is due to Greek philosophy that religious disputes arose more often than in the more legalistic west, but the Rhomanians appear to have been the world recordsmen for the rise of heresies.

The Rhomaic civilization would spread further into the areas considered to be Rhomaic peripheries: the Caucasus and Rus. These lands would look to Constantinople as the gravitational centre of civilization, and seek to imitate its society.


Kemet

As a distinct cultural entity, Kemet or Coptic Egypt continues to prevail. Its legacy can very well be traced down to the time of the Pharaoh, while taking on a Christian shape. The major charactersitics of the Egyptian society appear to remain unchanged: an agricultural rural civilization based on the valley of the Nile River, with few outside threats. The ancient Egyptian preoccupation with religion and a bureaucratic centralized state apparatus found its depiction in hierocratic system, based upon a fusion of Church and State, while a separation of the army from civilian administration.

Neither Egypt nor its cultural sphere would put great importance in a local levy. Military duty was unheard of – and the countries would rely either on professional soldiers, or in case of lack thereof, on foreign mercenaries.

The Kemetic cultural sphere would thus include Egypt proper, and then spread Nile upstream, into the kingdoms of Nubia: Makouria and Alodia, which would seek to imitate the model lower downstream.


Ethiopia and Himyar

The realms of southern Arabia and the Ethiopian Highlands appear to have risen independently, and Yemen used to have hosted half a dozen of different realms. The southern tip of Arabia even used to have been the cradle of a unique monotheistic faith – called Rahmanism. However, contact with the Mediterranean and Eranshahr resulted in integration of this cultural sphere into the global network of cultures.

While very mercantile in nature (due to its position at the Bab-el Mandeb), the society of Himyar still remains rather strict in its interpretation of the Christian scripture – to such a way that Rhomaic authors sometimes compare it to the righteousness of the Pharisees.

Eranshahr

Comparable yet rival to the Mediterranean civilization was the civilization of Eranshahr. Its earliest origins date back to the ancient civilization of Mesopotamia, which was later taken over by the Achaemenid Empire of Persia.

The universality of the empire of Eranshahr is expressed in the concept of the Shahanshah, meaning king of kings. The claims to Persian universality are nourished by the legacy of the Achaemenid, and later also the Sassanid Empire.

The sense of continuity in the Iranian plateau would be expressed by the preservation of the Zoroastrian religion, which is however challenge in the peripheral parts of this civilizational entity by the growing influence of Nestorianism, Manicheism and Mazdakism. These peripheral parts: Mesopotamia, Sogdia and Mazoun, are nevertheless viewed as integral parts of Eranshahr, despite some cultural differences, notably in language and religion; however the memory and mentality remains of course common.

India

The disunited Subcontinent has been already introduced a number of times. India has never been united sice the Mauryan Empire; yet the notion of togetherness in the Subcontinent does exist, which materialises itself in the notion of cakravartin .

In terms of societal organization, the Indian civilization is notorious for the existence of the caste system. Religions associated with the Indian civilization are Hinduism, Buddhism and Jainism, with the latter two more connected to the urban north, while the former to the rural south.

Indeed the Indo-Gangetic plain can be considered the very core of India, feeding the Deccan plateau to the south by events and effects.

India has frequent contact with Indochina to its east. Furthermore, India has also affected Central Asia along the Silk Road to a significant degree, mostly due to the transmission of Buddhism


China

Of course, in the Far East, we have China, considering itself to be the Middle Kingdom, and being the centre of civilizational gravity in East Asia. Chinese universalism is expressed in the term “Celestial Mandate”; and the Emperors themselves would not view their neighbours as equals, but rather as tributary states.

In such a way, Chinese influence would extend into Vietnam, Tibet, Mongolian Steppe and Korea and Japan. Rulers of these countries would try to portray their own realms after the Chinese example of course.

Compared to other civilizations, China is unique in quite a few aspects. Firstly, religion has been replaced to a great degree by philosophy as the great social glue. This manifests itself mainly in Confucianism and Taoism.

Secondly, we have the hard-to-learn Chinese script. Unlike the writing systems of the rest of Eurasia, Chinese is not an alphabet nor an abjad, and the number of characters is just… too great. Therefore, there appear to be few prospects of the average Chinese to learn to read and write; the mastery of this art is in the hands of bureaucrats, who run the Empire.

Sogdian Crossroad

While included in the Eranshahr, the region of Sogdia and adjacent areas cannot be clearly included into any of the civilizational areas. Due to its geographic location it has absorbed influences from all directions, be it Persia, China, India or the Steppe (although that vector appears to have the people moving south and the ideas moving northwards, mostly. Anyhow, this may explain the multiculturalism present in the mosaic of religions in Sogdia, and also the popularity of its most widespread religion, Manicheism (syncretizing elements of Christianity, Zoroastrianism and Buddhism)… lacking a Chinese element I guess.

 

[Tomislav Addai]

So here we have it. Religion in 1000AD. More detailed entries will follow, this is just the basic overarching map for the whole thing.

 

[Tomislav Addai]

The map above depicts the structure of the Chalcedonian Church at the level of Canonical provinces (equal to Archbishoprics in the west and Metropolitan provinces in the east). In general, larger jurisdictions tend to be in areas with a smaller density of faithful; larger ones in areas with greater density.
Red borders define boundaries of the Five Ancient Patriarchate (Rome, Constantinople, Alexandria, Antioch and Jerusalem). - shown by a red circle. Yellow borders depict borders of devolved jurisdictions, headed by a Catholicos (East) or Patriarch (West).

1. Patriarchate of Rome: The Papacy based in Rome has established authority over most of Italy, over Francia, as well as the British Isles,Iberia, Corsica, Pannonia and Poland. Papal authority is challenged in North Africa by the existence of the See of Carthage , claiming jurisdiction over the entire North Africa and Sardinia. A similar case exists in northern Italy under the form of the Patriarchate of Aquilea - which however exercises no real authority. Recent establishments include the creation of the archdioceses of Lund (Scandinavia), Gnezdno (Poland) and Ostrihom (Middle Danube)
   
2. Patriarchate of Constantinople: Constantinoples key jurisdiction includes the core territories of Rhomaic Empire in the Balkans and Anatolia. Furthermore, the Metropolitans of Magna Graecia are also included in the canonical territory. The four northernmost Metropolitan provinces are Severin (Oltenia/Dacia/Wallachia), Kiev (Rus), Gothia (Crimea) and Alania
3. Patriarchate of Alexandria: The Greek Patriarch of Alexandria resides in the city itself and oversees the small Chalcedonian community in Egypt. Most faithful are actually located in the city itself. New Metropolitan provinces established in Cyrenaica hope to attract a greater number of followers. Other communities of faithful are located in Pelusium, Damietta and Neucratis. The greographically large Metropolitan Diocese of Thebais (covering Upper Egypt and Nubia) consists mostly of Greek expats, merchants and diplomats.
   
4. Patriarchate of Antioch: While doing better than Alexandria, the See of Antioch was severely weakened by the Jacobite schism. Therefore, its more populous provinces are on the coast, while the inland regions are struggling to attract a larger number of followers. Devolved churches include:
   1. Catholicosate of Mtskheta (Georgia). The Georgian Church is hierarchically united
      
   2. Catholicosate of Irenoupolis (Mesopotamia)
   3. Catholicosate of Romagyris (Central Asia)- the Church in central Asia has greatly declined, and is reduced to only two metropolitan provinces.
      
   4. Church of Cyprus
5. Patriarchate of Jerusalem: The smallest of the Pentarchy, Jerusalem still enjoy a relatively large n umber of faithful in tis core areas, especially on the coast. Unfortunately however, it has little potential to expand further southwards

Regarding liturgical rites, we can observe of course the Latin Rite, dominating most of the Roman jurisdiction.. Besides it, there is the Ambrosian Rite (Milan), Aquilean Rite (Aquilea), Hispanic Rite ( in the Peninsula), Celtic Rite (British Isles), Tafrican Rite (North Africa plus Sardinia).
The entirety of the canonical territory of Constantinople uses Greek Rite, with exception of Gothia (Gothic Rite), Serbia and Kiev (Slavic:
The Patriarchate of Alexandria by this time uses solely the Greek Rite.
The canonical territory of Antioch uses Antiochene Rite in its Greek version as the Liturgy of St. James; as well as the West Syriac variant for the inland regions. The West Syriac liturgy has also been established in Irenoupolis and Romagyris.
The Church of Cyprus uses standard Greek rite; while Georgian Rite has been established in, well, Georgia.
The Patriarchate of Jerusalem uses the Antiochene Rite.