The Jewess Queen of the Berbers

 The Jewess Queen of the Berbers

 http://www.hebrewhistory.org/factpapers/africa19-I.html


Fact Paper 19-I

© Samuel Kurinsky, all rights reserved



Summary:

Jewish were present in North Africa from biblical times as artisans
and traders. The Berbers converted to Judaism and resisted the Arab
incursion until they were conquered and forced to convert to Islam.




The Jewess, Kahena, Queen of the Berbers, leading the armies of the
consolidated Berber tribes against the invading armies of the Arab
mercenaries in the year 694. "Lions of Africa and Judah!" was said
to have been her rallying cry, "show these Arabs that we will not be
enslaved by Islam. Let our slogan be the cry of the Zealots of
old; `Freedom or Death!'"
Drawing by Keith Gunderson in Wars of the Jews, courtesy of Monro
Rosenthal and Isaac Mozeson.




Berbers and Jews, a Unique Relationship. The Historical Background
Judaic Rebellions in Africa
Jews Move West
Judaic/Berber Alliance under Queen Kahena
Judaic/Berber Participation in the Islamic Conquest of Southern
Iberia.
Notes



























Berbers and Jews, a Unique Relationship; The Historical Background

The Berbers were Northwest African tribes inhabiting an area known
as the Barbary Coast. The former Barbary States now comprise the
modern states of Morocco, Algeria and Tunisia. The Berbers spoke
variations of a Hamitic language, mainly Tuareg and Kabyle. The
Tuaregs were nomadic Berber tribes ensconced along the trade routes
across the Sahara desert. Other tribes settled near the coast.

Judaic presence in the continent of Africa can be said to go back to
the Biblical sojourn of Abraham in the lush Nile Delta (Goshen),
where Abraham, together with his entourage and herds of cattle
awaited the passage of a drought in Canaan. It is also related in
the Bible that the vizier to the Pharaoh, Joseph, summoned his
family to join him in Egypt. Many Israelites followed, at first as
settlers, and then as slaves captured in Canaan by the aptly
characterized "Warrior Pharaohs."

After the states of Israel and Judah came into existence, Judaic
traders traveled westward along the African coast with the voyagers
of Tyre and Sidon, the Canaanite sea-farers referred to by the
Greeks as the "Phoenicians." Jews composed a significant proportion
of the major North African Canaanite settlement at Carthage (Kart
Hadash, or "New City"), and Jewish presence has been well documented
elsewhere along the coast during the Pre-Roman period. The Romans
termed the Canaanite settlers the Peonicus Carthagenians, which in
turn has been transcribed into the "Punic Peoples."

The Canaanite city-states of Utica and Carthage were ruled by a
Soffut, akin to the Israelite shoffet, or judge. In Jews and
Photography, George Gilbert notes that "in the Mellahs (the Jewish
quarters) of Morocco it has long been legend that Jews settled in
Northwest Africa even before the destruction of the second temple
(586 BCE). In support of this belief one sees Hebrew inscriptions on
tombstones in the Roman town of Volubilis (west of modern Fez)."1

Under the Ptolemaic Greeks (323-31 BCE), the Jews brought their
technological, industrial and commercial expertise to Alexandria,
one of the largest and economically important cities of antiquity.
Judaic artisans, merchants and scholars composed some 40% of the
population. They were organized into guilds with reserved sections
in the synagogues. The tannaic scholar, Rabbi Judah, visited
Alexandria and reported: "... they were seated there not in mixed
order, but goldsmiths apart, silversmiths apart, and weavers apart,
blacksmiths apart, coppersmiths apart, and weavers apart. So that
when a poor [artisan] entered there, he recognized the members of
his own craft and turned to them to find means for the maintenance
of himself and his family."

Joseph ben Sirach (Ecclesiastus) writing during the Greek period at
the end of the third century, describes the activity of Judaic
artisans of his time in vivid poetry:


The maker of carving and cunning device,
Who by night as by day has no rest,
Who engraveth signet rings,
and whose art is to make the likeness true,
And his anxiety to compleyte the work,
So also the smith that sitteth by the furnace,
And regardeth his weighty vessels;
The flame of the fire cracketh his flesh,
And with the heat of his furnace he gloweth;
To the hammer's sound he inclineth his ear,
And to the vessel's pattern he directeth his eyes.


The Judaic artisans proudly wore distinctive badges of their
particular trade. The tannaic scholar of the first century CE,
Eleazer ben Azariah, said of the wearing of these badges, "There is
something grand about artisanship; every artisan boasts of his
trade, carrying boldly his badge on the street."

Judaic artisans continued to practice their trades in North Africa
under the Romans. The Romans considered the manual trades base and
inappropriate for themselves. It was none other than Emperor Hadrian
Augustus who inadvertently complimented the industrious Jews of
Alexandria in a report to his consul, Servianus; in placing them
among the proletariat of the city he inadvertently credited them
with being the skilled craftsmen of the city, and with the
revolutionary process of glassblowing:

"[The Jews in Alexandria are] prosperous, rich and fruitful, and in
it no one is idle. Some are blowers of glass, others makers of
paper, all are at least weavers of linen or seem to belong to one
craft or another; the lame have their occupations, the wounded have
theirs, the blind have theirs, and not even those whose hands are
crippled are idle."

Alexandria was, outside of Asia, the most populous Jewish center in
the Diaspora. Philo estimated the number of Jews in Egypt to have
reached the one million mark; Josephus had likewise numbered the
population of Egypt as eight million, of which one million were
Jews.

During the Ptolemaic period Judaic settlements spread across North
Africa. In the Roman period they were a considerable part of the
population of the large cities of Said and Memphis, east and south
of Alexandria. They were likewise concentrated in seventeen cities
west of Alexandria, a region called Cyrenaica, extending from modern-
day Tobruk to Bengazi and Tripoli on the Libyan coast. The major
towns of that region, Chersonesus, Cyrene, Ptolemais, Arsinoe, and
Berenice had large contingents of Jews. This coastal region was
vital to the round-the-Mediterranean voyagers of that era; it
continued to be so for the next two thousand years. In the first
century of the Common Era the total North African Jewish population
approached two million in number.

The Judaic community of Cyrene was second only to Alexandria in
importance. It had been settled by Alexander the Great with 40,000
Judaic soldiers and their families, and continued to expand in
military and commercial importance as a Judaic garrison under the
Romans. The second book of Maccabees was written by Jason of Cyrene;
it served as an inspiration for many of the Jews of that city to
join in the great Judaic rebellion of 66 C. E.















Click Here for a map of Judaic Rebellions















Judaic Rebellions in Africa



In the year 115 a race riot against the Jews took place by the
Pagans and Greeks of the city of Cyrene. Usually, the Romans
intervened to prevent the Jews from putting up a stiff defense.
However, the Roman armies were then preoccupied with the resistance
of the Jews in Babylonia (Parthia) to Emperor Trajan's ambitious
drive to place all of Mesopotamia under Roman rule. Almost no Roman
soldiers were available in Cyrenaica to contain the riots or
restrain the Jews, the regular army having been sent to Trajan's
aid. "Consequently, the Jews were able to fight back and to carry
the battle into the places where the pagans resided. What is more,
the Jews of the island of Cyprus, and those of Egypt joined in the
fighting."2

The island of Cyprus enters the Judaic/African saga with the
significant part the Cypriot Jews played in the succession of
rebellions and resistance of the Jews against the Romans. Jews had
been present in Cyprus far back into antiquity as traders
accompanying the Sidonian and Tyrian seafarers. Then, "about 100
BCE, Jewish fishermen from the Judaic coast settled the island.
Cyprus received many more Jews after the first Zealot rebellion, as
thousands were sent by the Romans to slave in the copper mines.3

A Cypriot Jew, Barnabus, organized a rebellion against their Roman
masters. He succeeded in arming the copper workers, Jews and
Canaanites, "and secretly prepare them for insurrection. It was the
Sabbath and the Jewish workers were given their customary day of
rest. All was peaceful in the coastal towns, and the Jewish men were
gathered in the synagogues for prayer as usual. Just as the sun went
down on that Saturday night of June 19th, 117, the ram's horn was
blown. This was not a ritual observance, but the signal for a sudden
and terrible civil war."4

The Jews wreaked revenge upon their oppressors in Cyrenaica. What
had started as a race riot became a war. "The Jews of the three
districts involved organized regular armies and took bloody revenge
for all they observe to bear during the half century before. Trajan
hurriedly sent Turbo, one of his generals, to restore order. Turbo's
soldiers were joined by the pagan population of the affected
districts. They attacked the Jews, both the fighters and the
peaceful population, more mercilessly than the Jews had attacked
them. In the island of Cyprus every single Jew was killed, the total
running into the thousands. A law was adopted never to permit a Jew
to set foot on the island even if he were shipwrecked nearby. In
Egypt and Cyrene the Jewish population was treated with almost equal
ferocity. Thereafter the once flourishing Jewish community of
Alexandria was definitely on the downgrade."5

The ignominy of having a rebellion almost succeed in destroying the
Roman Empire led a Roman historian, Deo Cassius [LXVII, 32], 50
years after the event, to write a bitter, self-serving account of
the Judaic victories. It was a rabid mixture of fact and fiction;
intended to justify the atrocities wreaked upon the Jews for daring
to challenge the rule of the Roman Emperor. The account included
calumnies which lived on to haunt the Jews for centuries to come
throughout Christendom.

"The Jews of the region of Cyrene," wrote Deo Cassius, "had put one
Andreas at their head and were destroying both the Romans and the
Greeks. They would cook their flesh, make belts for themselves of
their entrails, and wear their skins for clothing. Many they sawed
in two from their heads downwards. Others they would give to wild
beasts and force still others to fight as gladiators."

"In all, consequently, two hundred and twenty thousand perished. In
Egypt also they performed many similar deeds and in Cyprus under the
leadership of Artemio. There likewise two hundred and forty thousand
perished. For that reason no Jew may set foot in that land, but even
if one of them is driven upon that island by force of the wind he is
put to death. Various persons took part in subduing these Jews, one
being Lusius, who was sent by Trajan."6

Thus, setting aside the obvious calumnies, we see that Cassius
inadvertently documented the size of the Judaic community and the
strength of the Judaic forces. The ferocity ascribed to the Jews was
in fact practiced by the Romans, albeit cannibalism was not part of
their extermination drive. In addition to the decimation of hundreds
of thousands of Jews in Cyrenaica and Cyprus, the Jews of Egypt fell
under the vindictive swords of the Romans.

"The aggadah, [Babylonian Talmud, Gittin, 57b] in its usual vivid
fashion describes the greatness of the Egyptian Jewish community and
the extent of the slaughter after the revolt: "[Hadrian, successor
to Trajan] slaughtered in Egypt six hundred thousand and again six
hundred thousand, twice as many as had gone forth from Egypt [at the
time of the exodus]... so that the blood ran in the sea as far as
Cyprus."7


















Jews Move West


Blocked from escape to the east, many Jews found refuge to the west.
The westward movement of the Jews from Egypt and Cyrenaica to the
Barbary states was once again swelled by the expulsion of the Jews
from Alexandria by Bishop Cyril in 414, and by recurrent Byzantine
expulsions through the next few centuries.

The effect of each of the expulsions was short-lived. The Jews,
uniquely the technologically advanced, literate, and commercially
savvy element among the backward indigenous populations, remained
crucial for the conduct of African industry and commerce. Economic
difficulties resulting from successive expulsions led recurrently to
liberalized policies and a new influx of Judaic artisans and
traders. That the persecutions proved ineffective in obliterating
Judaic presence is evidenced by the account of the subsequent
conquering Arab general, `Amir ibn al-As, who reported that he found
40,000 tax-paying Jews resident in Alexandria alone, inferring the
existence of a total Judaic population of several times that figure.
The Arab general, stemming from a backward desert society, was
likewise staggered to find 4000 "palaces," 4000 baths [!] and other
visible evidence of a prosperous community within the city.8

Albeit the figures appear somewhat inflated, two facts are manifest
from the Arab general's report: The numbers of the Jewish community,
and the high level of civilization encountered by the astonished
Arab general. The confrontation of the primitive Arabs with the
advanced science and technology of the Alexandrian Jews was repeated
as the Arab armies crossed North Africa. Entering the arena as
barbaric warriors, they eventually absorbed the attributes of an
advanced civilization from the Jews.

Moroccan Muslim traditions relate that as the Arabs advanced, the
Greeks evacuated the towns and cities. The Jews, however, stayed on,
and their numbers were swelled by an influx of Jews from Syria and
Egypt into the vacuum left by the Greeks.9

As a result of the Emperor Justinian's intolerant policies in the
sixth century, Jews were driven inland, and again found refuge among
the hinterland Berber tribesmen. The Berbers not only welcomed the
Jews, but eight of the tribes, impressed with the erudition and
technological acumen of the Jews, disavowed their shamanistic, pagan
concepts and adopted Judaism.










Click Here for a map











Judaic/Berber Alliance under Queen Kahena

Thus, in the year 694, when the rampaging Arab armies drove
relentlessly westward along the Barbary Coast, the Jews found
themselves allied with the Berbers against the invasion. The
confederacy of Jewish Berber tribes rallied around the Jewish/Berber
priestess Kahena. The Berbers crowned Kahena as queen, and accepted
her as their military leader.

The story of Dehiyya al-Kahina malkat Afriqah (Queen of Africa) is
told by Ibn Khaldun, in a literary biography in Hebrew by N.
Sloushz. Khaldun's rendition leans heavily on legendary sources, but
Salo Baron notes that "Nevertheless this account is essentially
confirmed and amplified in many significant details in the more
recently published chronicle of an older Arab writer, `Ubaud ibn
Salih ibn `Abd al-Halim."10

Khaldun's chronicles about "this medieval version of the prophetess
Deborah" hold that the priestess lived 127 years, and governed the
tribe of Jeraua with the aid of her three sons for 65 years. Clearly
an expansion of the truth, the historical kernel of the legends
remains a classic of women's participation in the resistance to
tyranny, "as women sooth-sayers and tribal leaders in war and peace
had long been known and poetically extolled even among the pre-
Islamic Arabs."

Monroe Rosenthal and Isaac Mozeson paid tribute to many noteworthy
women warriors in their book, Wars of the Jews, and report about
Kahena that "The Berbers of the Aures mountains retain legends of
her bravery. She was said to have been born to a poor Jewish family
of cave-dwellers. A chieftain of a Judeo-Berber tribe terrorized her
Aures mountain settlement and demanded Kahena as a wife. When she
rejected him he slaughtered people of her village. She then gave
herself to him, but, like the Biblical heroine, slew him with a nail
to the skull on the wedding night."11

The Arab armies enriched themselves as they rampaged across Persia,
Afghanistan and northern India to the east, and then in Egypt and
Libya to the west. "The march of Islam had barely missed a step
when, in 694, the Arab forces drove into Africa Minor. Expecting an
easy sweep, the Moslems met fierce resistance in Barbary."12

The Berbers rallied around their queen, the Jewess, Kahena, swearing
to follow her into battle against the invaders. The Judeo/Berber
army was swelled by soldiers of the pagan Berber tribes after their
king Kocilla was killed by the Arabs. Queen Kahena became truly the
queen and military commander of all the Berbers!

"Lions of Africa and Judah," the queen would shout to her Berber
troops, "show these Arabs that we will never be enslaved by Islam.
Our beloved Africa will remain free. Let our slogan be the cry of
the Zealots of old: Freedom or death."

Under their valiant queen, Northwest Africa was cleansed of Arab
mercenaries. Commander Ukba, who had at one point broken through all
the way to the Atlantic Ocean, was killed in a Berber ambush. His
armies were pushed back in retreat to Kairwan, the new Moslem base
in central Tunisia. "The arrogant Ukba had tried to intimidate the
proud Berbers with force instead of patiently trying to convert them
to Islam with face-saving diplomacy." 13 Queen Kahena's skills were
again tested in the second, more massive Arab invasion. A new Arab
general, Hassan, had driven across North Africa with a fresh army of
40,000 horseman, and had taken Carthage from the Byzantine Greeks.
Queen Kahena did not confront this massive force, but outflanked it
by taking the city of Bagia from its Byzantine garrison. She roused
the Christian population to join her forces in resistance to the
Islamic invaders. When the Arab army laid siege to liberated Bagia,
Kahena and her army streamed out of the city by secret passageways.
They circled around to assault the enemy from behind a rocky
prominence at Wadmini. The queen's cavalries spent the night in the
saddle, forcing the Arab horsemen to do likewise. The relentless
pressure through the night took a toll on the on the travel-weary
Arabs, who were not in their native environment and were
disadvantaged by an ignorance of the terrain.

With the break of dawn, "the Berber cavalry attacked - spurred on by
their fiery queen. The townspeople of Bagia, Greeks, Copts and
Phoenicians, united and inspired by Queen Kahena, simultaneously
marched out on foot at the Arabs' rear. The Berbers charged with
their rugged mountain ponies, while the Moslems countered with their
swifter but more nervous Arabian stallions. A thousand Berber lances
clashed with slashing Arab scimitars, as the impassioned Judeo-
Berbers threw themselves at the fanatic Moslem Ishmaelites. The
Arabs were completely routed. The main body of the army retreated as
far as Gabes, while stragglers were driven into the wilderness where
they perished."14

Under their triumphant queen's command, the Berber armies liberated
Carthage, and swept on across North Africa to free it from both the
Byzantines and the Arabs. The local Christians hailed the queen as
liberator from the Arabs, and the Judaic communities, who had
suffered dreadfully under heavy Roman and Byzantine taxation, hailed
her as their deliverer. Kahena's armies swelled with Jewish
volunteers from the numerous hill communities that dotted the ridges
of the mountains. The Bishop of Bula Regia had flowers strewn along
her path.

For the next five years, the coalition of the diverse local elements
held firm, and the region enjoyed a peaceful period of freedom from
foreign domination.

The wily Arab commander, Hassan Ibn Numan, learned through bitter
experience that the dedicated armies under queen Kahena's command
were a formidable force. He set out on a classic "divide and
conquer" diplomatic maneuver in preparation for another invasion.
Noting Christian antipathy toward the Jews, he sent emissaries to
the Christians, offering a carrot of proposed tolerance while
playing on the latent fear and hostility toward the Jews.

The North African Christians were fearful of Visigothan conquest.
They were susceptible to Hassan's deceptive promises of autonomy,
and their latent anti-Semitism proved more powerful than the peace
and freedom they enjoyed under Judeo/Berber hegemony.

At the time, the Spanish Jews were suffering under Visigothan rule
in Spain. The Visigoth kings instituted a antisemitic regimen at a
succession of ecclesiastical councils at Toledo. They decreed
forcible baptism, forbade circumcision and the observance of the
Sabbath, festivals and rites. "Jews were flogged, executed and their
property confiscated, were subjected to ruinous taxes, forbidden to
trade, and, at times, dragged to the baptismal font."15

Hassan cunningly played upon the Judaic concern for their co-
religionists suffering Visigothan oppression. He held out an olive
branch to the Jews and proposed a joint Iberian invasion to rescue
the Sephardic Jewish community from Visigothan tyranny. "Hassan's
seductive offer was actually first proposed by the Spanish Jews
themselves. It was they who requested that the Arabs and the forces
of Queen Kahena join to conquer the Iberian peninsula. The Spanish
Jews were desperate for help in light of harsh new decrees that
appropriated all their property, forbade them from all navigation
and trade with Africa, prohibited all business with Christians, and
required all converted Jews to eat non-kosher food in the presence
of supervising clergy."16

The Judeo/Berbers were lulled into failing to mobilize for defense
against the Arab army. Hassan `s new, fresh army of 60,000 troops,
swept swiftly across the continent, this time unresisted and even
sustained by the Christian communities in their path.

It soon became clear that Hassan had no intention of halting at
Barbary's borders. Unprepared, the Berber army was thrown into
retreat. The queen, learning too late of the Arab perfidy, hastily
mounted a counter-offensive. In desperation, the queen launched a
scorched earth campaign in the path of the thundering Arab troops,
burning fields, cutting down trees, and destroying dwellings to deny
sustenance and booty to the invaders.

The queen's plans were also frustrated by an enemy within her
ranks. "Just as King Saul lost his kingdom upon sparing the
Amelekite king, Queen Kahena lost hers when she spared the brave and
handsome Khalid Ibn Yessid El Kaisi, a srikingly aristocratic youth
among the captives."17

Khalid feigned to have become a loyal adopted member of Kahena's own
family. Secretly remaining a devoted Muslim, Khalid passed critical
information to general Hassan about planned surprise attacks and
ambushes. Thus armed, Hassan was able to prevail. Finally, probably
concerned that his perfidy was about to be exposed, the trusted spy
slipped out of the Berber camp, and was rewarded by Hassan with the
position of deputy commander. Khalid's intimate knowledge of Berber
encampments, haunts and hideouts was a major factor in sealing the
queen's doom.

Unable to evade confrontation with the far more numerous forces
under Hassan, "the two armies clashed head-on in a decisive battle
at the ancient [Roman] amphitheater at Thysdrus, the modern town of
El Jern. In the shadow of Rome's former African glory, the fate of
Barbary was decided. Arab historian Ibn Nuvairi records that the
Berbers and the Jews fought like furies, and only the will of Allah
allowed the Moslems to triumph. The remnants of the Berber force
fled to the Aures mountains, with the queen's guard at the rear. Her
men begged her to flee to the safety of the Moroccan hinterlands,
but Kahena preferred to remain with a handful of men holding a
mountain pass against the onrushing Arabs. Like a true Zealot, she
died with sword in hand.

The ignoble Hassan had her decapitated head sent back to the Arab
Caliph, Abd el-Malik."18

The Jews and Berbers were given a choice: convert to Islam or die.
Some 50,000 refused to convert and were massacred. The others opted
for conversion.

















Judaic/Berber Participation in the Islamic Conquest of Southern
Iberia.

The converted Jews and Berbers became a significant part of the Arab
forces which invaded Iberia. The commander of the joint Berber/Arab
army which crossed the strait between Africa and Europe to conquer
Spain in 711 CE was a Judeo/Berber convert said to have been one of
the sons of Queen Kahena. His Arab name, Jibral-an-Tarik, became
transcribed into the name of the fortress, Gibraltar, and the rock
is referred to as Tarik's rock.

Many African Jews entered conversion pragmatically, secretly
continuing their faith as did the Marranos of a later period. The
Iberian Jews consequently collaborated fully with the invaders. The
pragmatism of the converted Jews proved advantageous to both the
Arabs and the Iberian Jews. The Arabs were dependant on both the
Berber convertees and the Iberian Jews for a successful invasion and
thereafter for maintaining their hegemony over the conquered region
of Iberia.

Arab chroniclers record that the conquerors entrusted the
garrisoning of such important cities as Elvira, Seville, and Cordoba
to the Jews while the invaders pressed on in hot pursuit of the
fleeing Christian forces. One chronicler informs us that Malaga,
which had no Jews, could not be garrisoned because no Jews resided
in the city and the Christians had all fled!

The gates to the strategic city of Toledo were opened by Jews on a
Palm Sunday when the Christians were attending church services. The
imminence of the Arab attack had been anticipated, for the
Visigothan grandees had already fled the city, and the archbishop
had made tracks all the way to Rome.

"The Berber/Arab successes in Iberia were made possible only by the
assistance and collaboration of both the Sephardim and the formerly
Berber Jews. Once empowered, the primitive Berbers and Arabs,
dependant on the industrial and commercial sagacity of the Jews for
the continuation and growth of their societies and economies,
instituted a period of tolerance. The Arabs absorbed the scholarly
attributes of an advanced civilization. Many of the "Arab"
philosophers, poets, mathematicians and scientists were converted
Jews, or descendants of converted Jews. A new enlightened era for
both Arabs and Jews was born.

Jews regained the right to practice their faith and the Jewish
populations of North African towns soon burgeoned with new, vibrant
Jewish communities.

"In Kairuwan and the province of Ifriqiya, the famous heir of the
ancient Carthagenians-Semitic civilization, the Jews, reinforced by
numerous arrivals from Egypt and Palestine, had a fully developed
life at the time of the Fatimid rise to power (909). In fact... the
enemies of the new dynasty asserted that it had much Jewish blood in
its veins... During the tenth century the city of Kairuwan,
glorified by the Arabs as one of the four gates to Paradise,
embraced a large and prosperous Jewish community. The latter soon
felt strong enough to throw off the tutelage of the eastern
academies.... Fez.... became from its inception (808) a major center
of Jewish culture."19

Likewise, the liberal policies of the new Berber rulers of Spain
laid the foundation for "The Golden Age" of Sephardic Judaism. 






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