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Mediterraneans 75<br />

combination <strong>of</strong> nautical and commercial skills, whereas the<br />

Jews could only <strong>of</strong>fer the latter.<br />

3. neighbouring mediterraneans:<br />

the saharan mediterranean desert<br />

The Jews are <strong>of</strong>ten seen as experts in the trade <strong>of</strong> a neighbouring<br />

‘Mediterranean’ which needs consideration at this point, in<br />

view <strong>of</strong> its close interrelationship with the Classic Mediterranean:<br />

the Sahara Desert. A network <strong>of</strong> contacts enabled Jewish<br />

merchants to make payments in Sijilmasa for purchases as far<br />

away as Walata, and Walata, deep in the interior, was a transit<br />

post in a great sandy sea with a similar entrepôt function to, say,<br />

Majorca in the western Mediterranean. These were critical<br />

stages, islands if you like, along the caravan trade routes that<br />

brought gold northwards and salt and textiles southwards.<br />

Sijilmasa was the home <strong>of</strong> the famous Jewish merchant Solomon<br />

ben Amar, who was favoured with privileges by King<br />

James I <strong>of</strong> Aragon, and came to live in newly conquered Majorca,<br />

where his business deals are well reflected in the notarial<br />

registers <strong>of</strong> the years around 1240. The Sahara was a true<br />

Mediterranean in the sense that it brought very different cultures<br />

into contact, and across the open spaces they brought not<br />

merely articles <strong>of</strong> trade but ideas, notably religious ones, and<br />

styles <strong>of</strong> architecture appropriate to the Muslim culture they<br />

implanted on the northern edges <strong>of</strong> Black Africa. There they<br />

established trading centres which were sometimes physically<br />

separate from the ceremonial cities <strong>of</strong> the Black African kings,<br />

as in Mali, whose emperor Mansa Musa went on a great trek to<br />

Mecca in the fourteenth century, literally scattering gold on his<br />

way. The double entities consisting <strong>of</strong> trading city and ceremonial<br />

city were sometimes also distinguished by religion, however,<br />

and the penetration <strong>of</strong> Islam into Black Africa was a slow<br />

process, not helped by an occasionally disdainful attitude<br />

among the northern visitors to their Black interlocutors. Yet<br />

Timbuktu, with its Muslim religious elite and madrasas,<br />

became a major centre <strong>of</strong> Muslim learning, and its libraries<br />

still survive, dating back to the fourteenth century; here, on<br />

the north bend <strong>of</strong> the River Niger, it was possible to tap into the<br />

gold reserves <strong>of</strong> the lands to the south <strong>of</strong> the Sahara. In the same

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