Gordon’s Alive! Vultan to Fly Aboard the International Space Station?

The stentorian voiced cult actor, mountaineer and one-man dynamo of fun Brian Blessed was on Russel Howard’s Good News on Thursday. The Dynamite Kid had been in the news that week for punching out a polar bear when it invaded his expeditions tent up in the arctic. In the chaos of the bear’s attack, Blessed retaliated by punching the bear on the nose. To his immense surprise, it ran off. Blessed is a veteran actor, who had been in a number of classic TV roles such as I, Claudius and Z Cars and as the king in the very first Blackadder series waaaay back in in 1983. He was also Vultan in Dino de Laurentiis remake of Flash Gordon, a film which the Fortean Times described as ‘camper than your gay uncle’s dressing up box’. His best known line from that movie is his cry of ‘Gordon’s Alive!’. He now repeats this whenever he appears as a guest on TV, to the huge delight of the audience.

There are deeper aspects to him beyond the exuberance and the over-acting. He supports an animal charity and said that he has about 3,000 animals. He’s also a Christian, who gave a brilliant defence of his faith on Radio 4 one morning. The son of a Durham miner, he is also quite left-wing politically. Talking to Howard, he mentioned that he’d just completed astronaut training at the Russian Zvesdny Gorodok, or Star City and was now the stand-in for the voyage to the International Space Station sometime next year. He was immensely proud of this, as he was 74. ‘Follow your dreams!’ bellowed the great man. It wouldn’t be the first time Blessed has ventured into space, if only in the confines of the TV studio. Apart from Vultan, he has always wanted to play Dr. Who. He had the role of an alien warrior king – also with a loud voice and lots of shouting – in the Colin Baker Dr. Who serial, ‘Mindwarp’. If all goes well, he’ll be travelling into space for real. Will the ISS’ intrepid crew be able to take it! Remember, in space, the whole cosmos can hear you scream ‘GORDON’S ALIVE!!!!!!’

A Face from Medieval Nubia

As I’ve already mentioned on previous posts on medieval Nubia, the churches of the Classic Christian period, including that at Arminna West, were decorated with wall paintings. Faras Cathedral was richly decorated with murals. It had been dedicated to the Virgin in 630, so many of the wall paintings were of her. One of these was of Our lady standing amongst the stars in heaven, holding the infant Christ and with two angels, one standing either side of her. The fesco had the inscription ‘The Holy Mary, Virgin Mother of Christ’. To the right was another inscription, reading ‘Jesus Christ, the Saviour’. There was another wall-painting showing the Virgin and the birth of Christ with the three kings and the shepherds. The two shepherds depicted had the names Arnias and Lekotes. There were other murals of the three kings, the Apostle Peter, and those saints that were particularlyrevered in the Monophysite church, such as St. John Chrysostom, and Ignatius, the archbishop of Antioch. There was also a vast mural of the three holy children, Shadrach, Meshach and Abednego in the fiery furnace as described in the Book of Daniel. The military saints were also depicted as was the the archangel Michael, the patron and protector of the Nubian kingdom of Macuria, whose capital Faras was. The murals also showed the Queen Mother, Martha, under the special protection of the Virgin and God crowning king Mercurius on the church’s foundation stone. The mural’s inscription described the king as ‘Christ-loving’. The tenth century mural of King Georgios II showed him under the protection of both the Virgin and Child.

The murals also showed the bishops, and their staff of archpriest, priests and deacons. These were shown in their vestments, including the stoles and chasubles. These were richly decorated, some covered with jewels. Their vestments were modelled on those of the Byzantine church, but are not very different from the modern vestments of the Orthodox, Roman Catholic and Anglican church. As a diocese, Faras had the status of Metropolitan, a high status held only by the most important dioceses of the Byzantine Empire. The town itself was under the Eparch, a high official directly subordinate to the king himself in Old Dongola. The Eparch was styled ‘illustris’, a term used only of the highest rank of civil servants Byzantium. One of the churchmen depicted on the murals is of Marianos, who was bishop of Faras from 1005 until his death in 1036. With his broad face and beard, he has been described as resembling King Henry VIII of England. I’ve attempted to depict the mural of him in the drawing below.

Clearly Nubia had a rich artistic as well as literary and religious heritage.

Old Nubian Words and Phrases

The Nubian language belongs to the Eastern Sudanic branch of the Nilo-Saharan family of African languages. It is spoken by about a million people in Egypt and the Sudan. In 1977 there were about 500,000 speakers of one of its dialects in Kordofan in Sudan, and another 175,000 speakers in the country’s Northern Province. The Old Nubian language was written in the Coptic script, with the addition of three letters taken from the ancient Meroitic alphabet. Christian religious texts were translated into Nubian from the eighth to the fourteenth centuries. I’ve decided to give an idea of what the language and its religious literature was like by posting here a few Biblical and other religious phrases with a translation and the individual words and elements of the language’s grammar that make them up.

Subject marker added to the final consonant of a word: -i
Definite article ‘the’, -l.
Ngod, ‘Lord’.
Ngod.i.l., ‘the Lord’.
Istauros, ‘Cross’.
Istauros.i.l., ‘the Cross’.
Particle added to indefinite nouns, such as ‘a man’, ‘a dog’, etc, to make them the focus of a sentence: -lo.
Parthenos, (from Greek), ‘Virgin’.
Tu, ‘stomach.
Dzunt.ung, ‘to become pregnant’.
Parthenos.i.l.lo tu.lo dzunt.u.ng.arr.a -‘(Behold) a Virgin shall be with child’ (Matthew 1.23).

-n: shows the genitive.
Angelos – ‘angel’.
Ngod.in angelos, ‘the angel of the Lord’.

Ted – ‘Law’,
Tidzkanel, ‘fulfilment’
Ted.in tidzkanel, ‘the fulfilment of the Law’.

-U – relational marker linking adjective to noun. Adjectives are always placed before the noun.
Ngok, ‘glory’.
Istauros.u ngok.ko – ‘the glorious cross’.
-U is also used as a relative pronoun.
Till, ‘God’
Ngod.u till, ‘the Lord God’.
Ngiss, ‘holy’.
Parthenos.u ngiss.u Maria ‘The holy Virgin Mary’.

Ogidz – ‘man’,
On/ un – ‘to love’
Ogidzdz.u tillil unil, ‘a man whom God loves’.

-Ka: marker of oblique case.
Tan – ‘his’
Windz – ‘star’
Ngal – ‘to see’
Kin – to come’
Tan windz.i.ka masal.(n).osk.i.lo nga.s.in kas.s.o.si.n, ‘We have seen his star in the east and have come’.

-ketal – from
Aul – ‘saviour’.
Kim.m.a sion.i.a ketal aul.el ‘from Zion the Saviour will come’.

I’ve taken the above examples from the notes I made a long time ago from a book on the various languages of the world, written for librarians. The statistics for the numbers of speakers in Kordofan and North Province, Sudan, come from Kenneth Katzner, The Languages of the World (London: Routledge and Keegan Paul 1975)

The Churches and Monasteries of Medieval Nubia: The Church at Arminna West

Dating the Church

It is possible to date the church and suggest when the alterations to it were made by comparing it to other, similar Nubian churches which also underwent similar architectural changes, such as the Buhen Church near Wady Halfa, and the Church on the Mastaba’ and the Cathedral, both at Faras.

The Buhen Church

The Buhen church had experienced extensive reconstruction during the floor had been raised by 60 cm and its piers and walls had been reinforced by further brick walls. New piers composed of rough stone work had also been built in the nave, where they helped to take the weight supported by the existing pillars, the corner of the southwest chamber, the north side of the sanctuary and the area between the north wall and the northwest pillar. This had been done to balance a similar pattern of walls that had earlier been constructed on the south side of the church.

There were also differences between the Buhen Church and that at Arminna West. The nave of the church at Arminna West had included the presbyterium, part of the sanctuary. In the church at Buhen, however, the sanctuary was extended to include part of the nave. It is possible that the Buhen Church may have been built as early as the sixth century or so, as a small painting on wood was found in the fill of the church’s tribune. This was very similar in style to Byzantine art of that century. It is not known, however, when the church was rebuilt.

The Church of the Mastaba, Faras

This church appears to have been constructed in two phases. It originally had square pillars and wide arches. The width of these arches were later reduced and the building made more solid. The pillars on the west side of the church were enlarged on their east and west sides. The east and facing sides of the two pillars in front of the sanctuary were also added to so that they formed a heavy altar screen like that at Arminna West in the final phases of its development. Unlike the church at Arminna West, the altar was moved further east into the apse when the sanctuary expanded into the nave.

Faras Cathedral

The church at Arminna West is closest in its construction and development to the Cathedral at Faras, which underwent two phases of rebuilding according to the Polish archaeologists, who worked on it. It was probably originally built some time around the beginning of the eighth century. It then possessed monolithic granite columns which supported a wooden roof. These were replaced in the tenth century by large brick piers and a vaulted roof. Some time after this, probably in the twelfth century, mud brick walls or screens, on a foundation of debris from older, demolished stone structures, were built between the pillars separating the aisles from the nave. On the north side of the sanctuary the screen were two metres high. They were much higher on the south side, however, to block the greater amount of light that came in from that side. The archaeologists excavating the church believed that the church had been rebuilt due to decay or damage inflicted during raids.

The changes to the fabric of Faras Cathedral may also have been due to general changes in church architecture. In Egypt Ibn Sebba issued a decree commanding all flat roofs to be replaced by vaulted roofs. This change to the structure of the roof also required that the supporting piers should be strengthened. This decree also affected the churches in Nubia. If the other churches were also rebuilt at the same time as Faras Cathedral, then the two phases of rebuilding in the church at Arminna West would also date to the tenth and twelfth centuries. The Coptic stela with its date of 920 suggests that this was also the date of the first phase of the church’s reconstruction.

Comparison with General Nubian Church Types

The church at Arminna West is also similar to a type of Early Nubian church described as Meinarti Type 1c. William Y. Adams, who developed this typology of Nubian churches, considered that the inclusion of part of the nave as well as the apse in the sanctuary indcated that the church had been built in some time in the eighth century. It was unlike the other churches of Meinarti Type 1c in that these had relatively long apses in which the sanctuary was confined. The church at Arminna West, however, had doorways connecting the sanctuary directly with the two sacristies, which did not exist in the other churches of that type. Churches of Meinarti Type 1c also had vaulted roofs. No direct evidence for the type of roof had survived in the church of Arminna West. The brick pillars, on the other hand, suggest that the roof was also composed of brick. If the church was constructed at the date suggest by Adams, then it would have been contemporary with the Early Christian village there and probably the Christian cemetery.

Adams considered that after the church at Arminna West was rebuilt, it was broadly similar to churches of Faras Type 2a construction, though there were also striking differences. The reinforcement of the piers, replacement of the wooden altar screen by one of mudbrick, and the rebuilding of the roof so that it was vaulted rather than flat were all typical of Type 2a churches. Where the church at Arminna West differed from the other churches of this type was in the removal of the door between the north sacristy and the aisle. In the other churches of Type 2a the doors removed were those from the apse to the sacristies. Adams believed that there was a connection between the blocking of the door between the aisle and the north sacristy, and the construction of the room at the north end of the church.

The styhle of church architecture described as Type 2a by Adams lasted from 700 to 1150 AD. Early Nubian churches were decorated with stone carvings, while Classic Christian churches were only decorated with wall paintings. The traces of wall paintings discovered at Arminna West were either in the side chapel or belonged to the later phases of the church’s construction. Bruce Trigger, who excavated the church at Arminna West, believed that the original triumphal arch was replaced by one in red sandstone before the last phase of the church’s rebuilding. He considered that this could have taken place as part of the alterations in the tenth century. It may also have occurred somewhat earlier or later. Trigger was strongly influenced in his dating of the church at Arminna West by Adam’s observations, which he concluded were basically in agreement with his own. He thus believed the church had been constructed in three phases as follows.

Conclusion: The History of the Church at Arminna West

Phase 1.

This was when the church was first built, probably in the eighth century. The church was probably built at the same time the Early Christian settlement at Arminna West it served, was founded.

Phase 2.

This was when the church was rebuilt in the classic Christian style, possibly in the tenth century. By this time the town of Arminna West had become a nucleated settlement – that is, a distinct town, rather than a collection of isolated farms and homesteads – south of the church. There was a cemetery between the church and the river, that was still in use. The church may have been maintained as part of the cemetery and its functions. The altar screens were modified in two phases. It is the church as it was in this phase of its history that it shown in the reconstruction I included in my last blog post. This reconstruction does not show the windows, nor the room built at the western end of the church.

Phase 3:

This was the last phase of the church’s existence. Over a metre of debris was found in the church, probably deposited during the late twelfth century. The church was either used for crude religious purposes, or had been completely abandoned to secular occupation. The Classic Christian village at Arminna West had been abandoned and there were few other indications that the wider area was settled. It is therefore believed that the area was largely deserted. It’s a sad end to a formerly prosperous community and its church.

Source

Bruce G. Trigger, The Late Nubian Settlement at Arminna West (New Haven and Pennsylvania: The Peabody Museum of Natural History of Yale University/ the University Museum of the University of Pennsylvania 1967).

The Churches and Monasteries of Medieval Nubia: The Church at Arminna West

Construction: Phase I

The church originally consisted of a nave and two flanking aisles. At the east end of the church were the apse (3), and the south and north sacristies (5 and 6). The west end of the church contained the north and south chambers (10 and 12). A door led from the north sacristy out onto the east side of the church. There were two other doors inside the church linking the sacristy with the apse and the vestibule (7). Between the two pillars either side of the altar was a stone base to hold an altar screen. This had two sandstone cubes with a hole cut in them at either end to hold the altar screen’s posts. A stone sill ran between the two stone cubes with two large, square indentations on its west side, probably to take two more posts. Running eastwards from the north pillar on the north side of the sanctuary were traces of another wooden screen. Another sill of burnt brick with a 2.5 cm groove in its centre also ran from this pillar. Two pieces of broken tile had also been set into the floor to take the screen. This sill extended as far as the apse at the eastern end of the church. The screen would thus have blocked the entrance from the sanctuary to the vestibule if it had been solid. The two pieces of tile, however, probably held a gate to allow access to the vestibule. A groove to hold another screen ran from the north pillar to the church’s north wall, thus separating the vestibule from the pulpit in the north aisle (8). There was also a screen on the south side of the sanctuary, running from the south pillar to the wall separating the south sacristy from the south aisle (19). The church’s layout during this phase is shown below:

Phase 2

Some time after its construction the church was damaged and may have been temporarily abandoned. The church was, however, rebuilt and return to use. The main alterations to the church’s structure was the addition of the side chapel (14) to the church’s north side and the construction of the small room at the northeast corner of the church (20). Side chapels are found in many churches, and it has been suggested that it ws built to accommodate an increasing number of female worshippers when the north aisle became too small. The door between the north sacristy and the vestibule was also bricked up and plastered over. The wooden screen in front of the sanctuary was replaced, whilie those on the north and south sides were replaced by sandstone slabs. The screen between the vestibule and the north aisle was removed so that it became part of the north aisle. At the same time the door on the north side of the church that led into the vestibule was blocked. The wall replacing the door between the north sacristy and the former vestibule was only a single course of brickwork thick. It thus formed a niche in the sacristy’s west wall. Stuck into its floor was a piece of broken tile, forming a drain. The drain’s precise function is not known, but it may well have been used by the priests for ritual ablutions.

A buttress was built on to the south wall to balance the opposing buttress on the north wall. This had originally been built to support the screen between the vestibule and north aisle. Tiers of bricks were also added to the southeast corner of the north room and the northeast corner of the south room, which gave them the appearance of crosses. These buttresses may have been added to support changes to the roof, such as the construction of a dome. The floor level inside the church was also raised and a new socket for the door to the north chamber was inserted, this time within the room itself (11). Another door was cut linking the north room with the side chapel. TWo walls, 50 and 80 cm high respectively, were also built across the apse. It is possible that these were built to support the tribunes that were a feature of Classic period Nubian churches. This may have had wooden seats. The walls were placed to allow the doors to the sacristies to remain open, like other tribunes in Qustul, Debeira and the churches in the Faras desert. The Coptic funeral stela found in the inner part of the apse was dated 921, and this is probably the date when the church was rebuilt. The plan of the church during this phase of its development is shown below.

Phase 3

The church was rebuilt for a third time, during which the wooden altar screens were replaced with those of heavy brick, stone and rubble. There was an opening 1/2 a metre in width in the centre of each screen. The front screen’s outer corners were recessed and a red sandstone block was found on the north side. This probably formed part of an Arch of Triumph. On the surface sand of the sanctuary was found a carved capital with an intricate scroll motif, again of red sandstone. This had probably been set into the wall.

The plan below shows the church’s layout during this period of its history.

This was the last time it was rebuilt. Some time later it ceased being used for worship. Occupation debris, the remains of a large fire in the north aisle and blockings placed above the former floor level, probably for new door sills as the occcupation debris was in places 75 cm thick, suggest that the church at this time was inhabited by squatters.

A reconstruction of what the church may have looked like is shown below.

Source

Bruce G. Trigger, The Late Nubian Settlement at Arminna West (New Haven and Philadelphia: The Peabody Museum of Natural History of Yale University/ The University Museum of the University of Pennsylvania 1967).

Medieval Nubian Churches and Monasteries: Arminna West

Despite its great age, the ground plan of the church at Arminna West had survived almost completely intact except for the south sacristy when it was examined by archaeologists in the three years from 1961 to 1963. The surviving walls were mostly under a meter in height. Nevertheless, the excavators were able to reconstruct much of its original structure and history. A diagram of of the church as it was found by the archaeologists is shown below. South is in the top right hand corner.

The church was originally 11.25 meters long, but the east and west side were both of different widths. The east side was 8.1 meters while the west end was 8.4 meters. The walls were composed of mudbrick. The church had an altar (1), which may have had a wooden top, such as those at Ar-Rammal, the northern church near Adindan and Church on the Mastaba at Faras. In front of this were two mud brick pillars (2). Running between them was the stone base for an altar screen. The sill for another altar screen was found on the north side of the altar. The groove for a third screen ran from the north pillar to the north wall, separating the vestibule from the north aisle. It also had an apse, consisting of two curving brick walls on the east side of the church (3). Flanking this were the south and north sacristies (5 and 6 respectively). The south sacristy was probably a baptistry. It held a sandstone font in its south-east corner. This was rectangular, but with an uneven base. Near its front end it had a stone spout and a hole in the bottom, which was lined with lead. This probably held the pipe that drained the font. The font was originally covered with pink plaster. West of the north sacristy was the vestibule. South of this was the ambo or pulpit (8). There were two chambers either side of the nave (10 and 12), with the socket for a door at the entrance to the northwest chamber (11). The room held steps or a low bench (9). It also held a platform of brick and stone to take a stairway. This would either have led to the roof to a second storey, though this unlikely given the church’s small size. Two small pieces of parchment with the remains of a text in Coptic were found in this room, suggesting that it had been a scriptorium. There was a side chapel on the north side of the church (14). This room had had a barrel-vaulted roof, which, along with its walls, had been covered in paintings. Running along the church’s south and east sides was a low mastaba (15 and 16). This had been cut through for a passage to the south entrance with a stone sill (13). The building also had an annex containing a low bench on its northeast side (17). Only one other room like this to have been found is at the church at Ukma. The low bench suggests it is an extension of the north sacristy, though it is not really known what it was used for. Built on to the church’s west end was another room (18). Like room 17, it is not known what this room was used for, although it is believed that it was used for some purpose associated with the church. Although the walls were cleared, the room itself was not excavated.

The church was basilican in form, but had been gradually modified and altered during the centuries it was in use. The archaeologists excavating the church believed that it had been built in three phases, which will be examined in the next post.

Source

Bruce G. Trigger, The Late Nubian Settlement at Arminna West (New Haven and Philadelphia: The Peabody Museum of Natural History of Yale University/ The University Museum of the University of Pennsylvania 1967)

The Churches and Monasteries of Medieval Nubia: The Church at Arminna West

The Town of Arminna West

One of the Nubian churches excavated by archaeologists was that of Arminna West. This township lay on the west bank of the Nile directly opposite Khor Usha in the middle of the modern Arminna East, a large and prosperous town on the east side of the river, four km south of Toshka, ten km south of the post boat station at Duki Dawur and 26 km north of Abu Simbel. The township was 600 m in length and 300 m in width. It was excavated in preparation for the construction of the Aswan dam from 1961 to 1963. During the Classic Christian period at Arminna West, between 850 to 1100, the town had a population of between 100 to 200 people. It had large, finely built houses with eight or more rooms and barrel vaulted roofs, which were well plastered. These were probably occupied by nuclear families, rather than extended clan groups. The houses in medieval Nubian villages are located extremely near to each other. This, however, may have been due to the fact that ancient Nubian society was highly integrated, rather than for defensive reasons. Under a treaty with the Ummayyad caliph Abdallah ibn Saad in 652, Nubia traded 400 slaves with Egypt annually in return for cloth, horses and food. This trade nearly vanished completely from the middle of the eighth century, possibly due to the overthrow of the Ummayyads by the succeeding Abbasid dynasty, though there was a brief revival around 1000. The Nubians also imported wine from the Egyptian monasteries. There is also evidence of animal herding in Arminna West during the Classic and Late Christian phases of the town’s history. A map of the town’s remains from its Classic Christian phase is shown below.

The church lay about 54 m north of the town, as shown below.

Sources

Bruce G. Trigger, The Late Nubian Settlement at Arminna West (New Haven and Philadelphia: The Peabody Museum of Natural History of Yale University/ The University Museum of the University of Pennsylvania 1967)

Kent R. Weeks, The Classic Christian Townsite at Arminna West (New Haven and Philadelphia: The Peabody Museum of Natural History of Yale University/ The University Museum of the University of Pennsylvania 1967).

The Churches and Monasteries of Medieval Nubia: Part Four – the Monasteries of Ghazali and Qasr el Wizz

Ghazali

The monastery of Ghazali in the kingdom of Nobatia was excavated by Peter Shinnie and H.N. Chittick of the Sudanese Antiquities Service in 1953 and 1954. The monastery lay on the modern Wadi Abu Dam, not far from the town of Merowe. It had first been discovered by Europeans in 1821, when it was visited by Linant de Bellefonds. Lepsius had visited it 28 years later in 1849, and discovered twenty inscribed stones, which he took back to Berlin. The monastery dates from the tenth century, when Nubian Christianity was at it height. It was deliberately chosen for excavation because of the light it promised to shed on Nubian Christianity during its heyday.

The monastery’s church was large by the standards of medieval Nubia. It was 28.1 m long and 13.9 m wide (92 feet by 46 feet). It was composed of mud brick resting on lower courses of dressed sandstone blocks. Its interior was plastered, and covered in graffitti. In its layout, it was a typically Nubian church. It was basilican in plan with a nave and two side aisles. The aisles were divided from the nave by a series of arcades. A bench ran along the entire length of the north aisle. Halfway down the nave was the pulpit. Jars inserted in to the floor suggest that a wooden screen separated the haikal from the nave. Behind the heikal was a series of seven steps leading to an apse-shaped tribunal. South of this apse was the church’s dianonikon, or sacristy.

The church’s floor was tiled. Below this was a drain system, which may have been connected to the baptistry. A large pottery dish, which may have been used for foot-washing, was set in the sacristy floor. Shinnie and Chittick believed that the sacristy’s layout was Greek, rather than Coptic, providing further evidence that the Nubian liturgy stated that Christ had two natures, rather than one. Outside the church on its north side was a tank lined with plaster. This was either the baptistry or an epiphany tank. Its position is unusual as baptistry tanks were usually located in the southeastern corner of the nave.

The monastery’s other buildings were located in three groups. They were built of schist and mortar, the majority containing debris left over from when they were occupied and water jars. One of the buildings was probably a refectory. It contained circular benches, similar to those in Egyptian churches. The monastery was surrounded by a wall, beyond which were the complexes latrines. One of the distinctive features of the monastery’s cemetery was the graves of its former inmates. These were box graves with crosses, now only fragmentary. The tombs’ epitaphs are in Greek and Coptic, with most of them in Coptic. Although the epitaphs followed the Byzantine pattern, the extensive use of Coptic suggests that many of the monks may have been Egyptian, who had fled to Nubia from persecution in their homeland. Shinnie’s investigation showed the importance of monastacism to Nubian Christianity, and that Greek, Coptic and Nubian were all used in the church’s liturgy. The layout of the monastery of Ghazali is shown below.

Qasr el Wizz

Ghazali was not the only monastery excavated. Others included that of Qasr el Wizz. This is far more compact than some of the other monasteries, such as the Kom H monastery at Old Dongola. The layout of Qasr el Wizz is shown below.

The Churches and Monasteries of Medieval Nubia: Part Three – The Church of Granite Columns, Old Dongola

Apart from the Cruciform Church, Old Dongola possessed a number of other churches. These included the Church of the Granite Columns. This was 30 m in length by 25 m in width (98 feet by 82 feet) and composed of fired red bricks. Its most striking feature, after which it was named by archaeologists, were the sixteen monolithic columns supporting its roof. The granite from which these columns were carved came from the quarries around the Nile’s third cataract. It was built in the late seventh century on the site of an earlier church, constructed a century earlier in the sixth. This Old Church was 30 m (98 feet) long, and divided into three sections. The building was strongly influenced by Greek and Byzantine architectural styles. Associated with the church was a large baptistry containing an oval basin. Running along the front of the heikal was a line of sockets, which would have supported a dividing screen.

The layout of the Church of Granite Columns is shown below:

The Churches and Monateries of Medieval Nubia: Part Two – The Cruciform Church, Old Dongola,

Old Dongola was first the capital of Makuria and subsequently that of Makuria-Nobatia after the union of the two kingdoms. One of its largest and most important churches was the Cruciform church. This is 45 m long by 40 m in width (148 feet by 131 feet). Although its walls have only partially survived, they have a maximum height of four metres, giving an impression of the fast size of the church in its prime. The central bay was probably 14 m (36 feet) in height. It appears from this that the church was the centre of Makurian religion. It may have been built as a thanksgiving for the safe return of King George from his meeting with the Muslim caliph in Baghdad. It has been excavated by Polish archaeologists, who have been working in that part of Nubia since the UNESCO ‘Save Nubia campaign’ of the 1960s. As its name suggests, the church is shaped like a gigantic cross. This style of church building did not previously exist in Nubia, and provides more evidence for the shift in Nubian Christianity from the Egyptian Coptic Church to that of Byzantine Orthodoxy. It was constructed sometime in the ninth century, and was extensively rebuilt during the 500 years it was in use before its final rebuilding and abandonment in the fourteenth century.

Supporting the roof of the central bay was a series of granite columns with carved capitals. The eastern arm of the church was marked off by some kind of wall, and underneath it were two crypts. The church was constructed on the site of the earlier, seventh century Old Church. This was basilica with a sandstone floor and five sides. The floor of the heikal – the sanctuary – was lined with pebbles. It possessed a baptistery tank decorated with waves, which gave the effect of marbling. This tank was later rebuilt as an oval and decorated with a maltese cross at its centre. The two crypts probably belonged to this earlier church, and were incorporated into the new, cruciform church after the Old Church’s demolition. The layout of the Cruciform Church is shown below. The filled red section indicates the parts of its walls that have survived.