Early inhabitants

In ancient times somewhere surmised between the 9th and 3rd centuries BCE several different groups of people collectively formed the Songhai identity, centered around the developing hub of ancient Kukiya. Among the first people to settle in the region of Gao were the Sorko people, who established small settlements on the banks of Niger. The Sorko fashioned boats and canoes from the wood of the cailcedrat tree, fished and hunted from their ships, and provided water-borne transport for goods and people. Another group of people that moved into the area to live off of Niger's resources were the Gao people. The Gao were hunters and specialized in hunting river animals such as crocodiles and hippopotamus. [citation needed]

The other group known to have inhabited the area were the Do people, farmers who raised crops in the fertile lands bordering the river. Before the 10th century, these early settlers were subjugated by more powerful, horse-riding Songhai speakers, who established control over the area. All these groups gradually began to speak the same language, and they and their country eventually became known as the Songhai.^[4]: 49

Gao and Mali

The earliest dynasty of kings is obscure, and most information about it comes from an ancient cemetery near a village called Saney, close to Gao. Inscriptions on a few of the tombstones in the cemetery indicate that this dynasty ruled in the late 11th and early 12th centuries and that its rulers were given the title of Malik (Arabic: "King"). Other tombstones mention a second dynasty whose rulers bore the title zuwa. Only myth and legend describe the origins of the zuwa. The Tarikh al-Sudan (History of Sudan), written in Arabic around 1655, provides an early history of the Songhai as handed down through oral tradition. It reports that the founder of the Za dynasty was called Za Alayaman (also spelt Dialliaman), who originally came from Yemen and settled in the town of Kukiya.^{[4]: 60 [5]} What happened to the Zuwa rulers is yet to be recorded.^[6]

The Sanhaja tribes were among the early people of the Niger Bend region. These tribes rode out of the Sahara Desert and established trading settlements near the Niger. As time passed, North African traders crossed the Sahara and joined the Tuaregs in their settlements. Both groups conducted business with the people living near the river. As trade in the region increased, the Songhai chiefs took control of the profitable commerce around what would later become Gao. Trade goods included gold, salt, enslaved people, kola nuts, leather, dates, and ivory.

By the 10th century, the Songhai chiefs had established Gao as a small kingdom, taking control of the people living along the trade routes. Around 1300, Gao had become prosperous enough to attract the Mali Empire's attention. Mali conquered the city, profited from Gao's trade, and collected taxes from its kings until about the 1430s. Conflict in the Malian homeland made it impossible to maintain control of Gao.^{[4]: 50–51} Ibn Battuta visited Gao in 1353 when the town was still a part of the Mali Empire. He arrived by boat from Timbuktu on his return journey from visiting the capital of the empire, writing:

Then I travelled to the town of Kawkaw, which is a great town on the Nīl [Niger], one of the finest, biggest, and most fertile cities of the Sūdān. There is much rice there, milk, chickens, fish, and the cucumber, which has no like. Its people conduct their buying and selling with cowries, like the people of Mālī.^[7]

Following the death of Mansa Sulayman in 1360, disputes over who should succeed him weakened the Mali Empire. The reign of Mari Djata II left the empire in poor financial condition, but the kingdom itself passed intact to Musa II. Mari Djata, Musa's kankoro-sigui, put down a Tuareg rebellion in Takedda and attempted to quell the Songhai rebellion in Gao. While he succeeded in Takedda, he did not re-subjugate Gao.^[8] In the 1430s, Songhai, previously a Mali dependency, gained independence under the Sonni dynasty. Around thirty years later, Sonni Sulayman Dama attacked Méma, the Mali province west of Timbuktu.^[4]

Sonni Ali

After the death of Sulayman Dama, Sonni Ali reigned from 1464 to 1492. Like the previous Songhai kings, Ali was a Muslim. In the late 1460s, he conquered many of the Songhai Empire's neighbouring states, including what remained of the Mali Empire.

During his campaigns for expansion, Ali conquered many lands, repelling attacks from the Mossi to the south and conquering the Dogon people to the north. He annexed Timbuktu in 1468 after the Islamic leaders of the town asked him to help overthrow the Tuaregs, who had taken the city following the decline of Mali.^[9] When he attempted to conquer the trading town of Djenné, the townspeople resisted his efforts. After a seven-year siege, he was able to starve them into surrender, incorporating the town into his empire in 1473.

The invasion of Sonni Ali and his forces negatively impacted Timbuktu. Many Muslim accounts described him as a tyrant, including the Tarikh al-fattash, which Mahmud Kati wrote. According to The Cambridge History of Africa, the Islamic historian Al-Sa'di expresses this sentiment in describing his incursion on Timbuktu:

Sunni Ali entered Timbuktu, committed gross iniquity, burned and destroyed the town, and brutally tortured many people there. When Akilu heard of the coming of Sonni Ali, he brought a thousand camels to carry the fuqaha of Sankore and went with them to Walata..... The Godless tyrant slaughtered those who remained in Timbuktu and humiliated them.^[10]

The Timbuktu Manuscripts, with Arabic writings about mathematics and astronomy

Sonni Ali created a policy against the scholars of Timbuktu, especially those of the Sankore region who were associated with the Tuareg. With his control of critical trade routes and cities such as Timbuktu, Sonni Ali increased the wealth of the Songhai Empire, which at its height would surpass the wealth of Mali.^[11]

Askia the Great

The Tomb of Askia in Gao

Ali was succeeded by Askia the Great. He organized the territories his predecessor conquered and extended his power to the south and east. Under his rule, the Songhai military possessed a full-time corps of warriors. Askia is said to have cynical attitudes towards kingdoms lacking professional fighting forces.^[12] Al-Sa'di, the chronicler who wrote the Tarikh al-Sudan, compared Askiya's army to that of his predecessor:

"he distinguished between the civilian and the army unlike Sunni Ali [1464–92] when everyone was a soldier."

He opened religious schools, constructed mosques, and opened his court to scholars and poets from throughout the Muslim world. His children went to an Islamic school, and he enforced Islamic practices but did not force religion on his people. Askia completed one of the Five Pillars of Islam by taking a hajj to Mecca, bringing a large amount of gold. He donated some of it to charity and spent the rest on gifts for the people of Mecca to display his empire's wealth. Historians from Cairo said his pilgrimage consisted of "an escort of 500 cavalry and 1000 infantry, and with him, he carried 300,000 pieces of gold".^[13]

Islam was so important to him that, upon his return, he established more learning centres throughout his empire and recruited Muslim scholars from Egypt and Morocco to teach at the Sankore Mosque in Timbuktu.

He was interested in astronomy, which led to increased astronomers and observatories in the capital.^[14]

Askia initiated multiple military campaigns, including declaring Jihad against the neighbouring Mossi. He did not force them to convert to Islam after subduing them. His army consisted of war canoes, a cavalry, protective armour, iron-tipped weapons, and an organized militia.

He centralized the administration of the empire and established a bureaucracy responsible for tax collection and the administration of justice. He demanded that canals be built to enhance agriculture, eventually increasing trade. He introduced a system of weights and measures and appointed an inspector for each of Songhai's major trading centres.

During his reign, Islam became more entrenched, trans-Saharan trade flourished, and the salt mines of Taghaza were brought within the empire's boundaries.

Decline and Saadian Invasion

In 1528, Askia's children revolted against him, declaring his son Musa king. Following Musa's overthrow in 1531, the Songhai Empire went into decline. Following the death of Emperor Askia Daoud in 1583, a war of succession weakened the Songhai Empire and split it into two feuding factions.^[15]

During this period, Moroccan armies had annihilated a Portuguese invasion at the Battle of Alcácer Quibir, but were left on the verge of economic depletion and bankruptcy, as they needed to pay for the defences used to hold off the siege. This led Sultan Ahmad I al-Mansur of the Saadi dynasty in 1591 to dispatch an invasion force south under the eunuch Judar Pasha.^[16] The Moroccan invasion of Songhai was mainly to seize control of and revive the trans-Saharan trade in salt and gold and capture slaves for their developing sugar industry.^[17]: 300 During Askia's reign, the Songhai military consisted of full-time soldiers, but the king never modernized his army. On the other hand, the invading Moroccan army included thousands of arquebusiers and eight English cannons.

Judar Pasha was a Spaniard by birth but had been captured as an infant and educated at the Saadi court. After a march across the Sahara desert, Judar's forces captured, plundered, and razed the salt mines at Taghaza and moved on to Gao. When Emperor Askia Ishaq II (r. 1588–1591) met Judar at the 1591 Battle of Tondibi, Songhai forces, despite vastly superior numbers, were routed by a cattle stampede triggered by the Saadi's gunpowder weapons.^[16] Judar proceeded to sack Gao, Timbuktu and Djenné, destroying the Songhai as a regional power. Governing so vast an empire proved too much for the Saadi dynasty. They soon relinquished control of the region, letting it splinter into dozens of smaller kingdoms.^[17]: 308

West Africa after the Moroccan invasion

After the empire's defeat, the nobles moved south to an area known today as Songhai in present Niger, where the Sonni dynasty had already settled. They formed smaller kingdoms such as Wanzarbe, AyerouGothèye, Dargol, Téra, Sikié, Kokorou, Gorouol, Karma, Namaro and further south, the Dendi which rose to prominence shortly after.

Provinces

The provinces of the Songhai Empire were:

1. Kourmina
2. Bara
3. Dendi
4. Dirma
5. Bargou
6. Hombori
7. Aribinda
8. Aïr (Agadez)
9. Mali
10. Senegambia
11. Hausa kingdoms
12. Mossi
13. Wagadou
14. Aoukar (Oualata)
15. Tademekat
16. Takrur
17. Diarra
18. South Algeria
19. Kaabu

The Songhai Empire at its zenith extended over the current territories of Mali, Niger, Nigeria, Mauritania, Senegal, Guinea, Guinea Bissau, Gambia, Burkina Faso, Sierra Leone, Liberia, Ghana, Ivory Coast, Benin, Togo, and Algeria. Its influence stretched as far as Cameroon over a vast contiguous ethnolinguistic, cultural, and political space of Mandé peoples, Gur, Dogon, Berbers, Arab, Fula, Wolof, Hausa, Soninke people, Akan people, and Yoruba people.

An elite of Songhai horsemen led this population descended from nomadic Nilo-Saharan riders of the Neolithic coming from East Africa to mix with the Sorko fishing population and local Niger-Congo agriculturalists of the Niger River.^[18]

Economy

Trade routes of the Western Sahara c. 1000–1500. Goldfields are indicated by light brown shading: Bambuk, Bure, Lobi, and Akan Goldfields.

Overland trade in the Sahel and riverine trade along the Niger were the primary sources of Songhai wealth. Trade along the West African coast was only possible in the late 1400s.^[13] Several dikes were constructed during the reign of Sonni Ali, which enhanced the irrigation and agricultural yield of the empire.^[20][21]

Overland trade was influenced by four factors: camels, Berber tribe members, Islam, and the structure of the empire. Gold was readily available in West Africa, but salt was not, so the gold-salt trade was the backbone of overland trade routes in the Sahel. Ivory, ostrich feathers, and enslaved people were sent north in exchange for salt, horses, camels, cloth, and art. While many trade routes were used, the Songhai heavily used the way through the Fezzan via Bilma, Agades, and Gao.^[13]

The Niger River was essential to trade for the empire.^[13] Goods were offloaded from camels onto either donkeys or boats at Timbuktu.^[13] From there, they were moved along a 500-mile corridor upstream to Djenné or downstream to Gao.^[13]

The Julla (merchants) would form partnerships, and the state would protect the merchants and port cities along Niger. Askia Muhammad I implemented a universal system of weights and measures throughout the empire.^[22][23][24]

The Songhai economy was based on a clan system. The clan a person, belonged to ultimately decided one's occupation. The most common occupations were metalworkers, fishermen, and carpenters. The lower castes mainly consisted of immigrants, who, at times, were provided special privileges and held high positions in society. At the top were noblemen and descendants of the original Songhai people, followed by freemen and traders. At the bottom were prisoners of war and enslaved people who mainly worked in agriculture. The Songhai used enslaved people more consistently than their predecessors, the Ghana and Mali empires. James Olson described the Songhai labour system as resembling unions, with the kingdom possessing craft guilds that consisted of various mechanics and artisans.^[25]

Criminal justice

Criminal justice in Songhai was based mainly, if not entirely, on Islamic principles, especially during the rule of Askia Muhammad. The local qadis were, in addition to this, responsible for maintaining order by following Sharia law under Islamic domination, according to the Qur'an. An additional qadi was noted as a necessity to settle minor disputes between immigrant merchants. Kings usually did not judge a defendant; however, under exceptional circumstances, such as acts of treason, they felt obligated to do so and thus exerted their authority. Results of a trial were announced by the "town crier", and punishment for most trivial crimes usually consisted of confiscation of merchandise or even imprisonment since various prisons existed throughout the Empire.^[26]

Qadis worked locally in important trading towns like Timbuktu and Djenné. The king appointed the Qadi and dealt with common-law misdemeanours according to Sharia law. The Qadi also had the power to grant a pardon or offer refuge. The Assara-munitions, or "enforcers", worked like a police commissioner whose sole duty was to execute sentencing. Jurists were mainly composed of those representing the academic community; professors were often noted as taking administrative positions within the Empire, and many aspired to be qadis.^[27]

Government

The upper classes in society converted to Islam, while the lower classes often continued to follow traditional religions. Sermons emphasized obedience to the king. Timbuktu was the educational capital. Sonni Ali established a system of government under the royal court, later to be expanded by Askia Muhammad, which appointed governors and mayors to preside over local tributary states around the Niger Valley. These local chiefs were still granted authority over their respective domains if they did not undermine Songhai policy.^[28] Departmental positions existed in the central government. The hi koy was the fleet commander who performed roles likened to a home affairs minister. Fari Mondzo was the minister of agriculture who administered the state's agricultural estates. The Kalisa farm has been described by historians such as Ki-Zerbo to be the finance minister who supervised the empire's treasury. Korey Farma was also the "minister in charge of White foreigners."^[29]

The tax was imposed on peripheral chiefdoms and provinces to ensure Songhai's dominance; in return, these provinces were given almost complete autonomy. Songhai rulers only intervened in the affairs of these neighbouring states when a situation became volatile, usually an isolated incident. Each town was represented by government officials, holding positions and responsibilities similar to today's central bureaucrats.

Under Askia Muhammad, the Empire saw increased centralization. He encouraged learning in Timbuktu by rewarding its professors with larger pensions as an incentive. He also established an order of precedence and protocol and was noted as a nobleman who gave back generously to people experiencing poverty. Under his policies, Muhammad brought much stability to Songhai and great attestations of this registered organization are still preserved in the works of Maghrebin writers such as Leo Africanus, among others.

Religion

The Sonni dynasty practised Islam while maintaining many aspects of the original Songhai traditions, unlike their successors, the Askiyas.^[13] Askia Mohammed I oversaw a complete Islamic revival and made a pilgrimage to Mecca.^[13]

Songhai Dias (Kings)

Songhai Sunnis (Sheikhs)

Songhai Emperors

Songhai Emperors (ruled in exile from Dendi)

Citations

Sources