The Jirtig (, also spelt Jurtig, Jertiq, Jirtk, and Jartig), or Nqekreh () in the Nubian regions, is a term applied to a group of rituals that are practised as part of marriage ceremonies and, to a lesser extent, the circumcision of boys, mainly in Sudan. This custom is almost confined to the central and northern Sudan along the Nile and is related to the rites of protection and fertility. The ritual is popular among Nubians tribes including the Danagla, the Ja’aliyin, the Rubatab, the Mirfab, the Manasir and the Shaigiya.
The Jirtig ceremony consists of various elements and is rooted in ancient Sudanese traditions dating back to the Nubian kingdoms in Meroe and Soba. Historically, the Jirtig ceremony draws inspiration from the coronation rituals of ancient Sudanese civilisations, particularly those depicted in Meroitic king depictions found in archaeological sites like the Sun Temple at Musawwarat al-Safra and Naqa'a. It symbolises the installation of kings and carries regal connotations, as the groom assumes the role of a king on this special day. The ceremony occurs in the groom's house before his departure to the bride's family's location.
In December 2025, the Sudanese Jirtig was added to UNESCO's List of Intangible Cultural Heritage in Need of Urgent Safeguarding. The listing highlights its role during conflict and its place in Sudanese cultural identity.
Etymology Historian Ahmad Moutism Al Shiekh found that the term "Jirtig" is potentially derived from the Meroitic word "Qor," meaning king, and the common phrase "Tig" still used in the Rubatab region. Additionally, words like "mitig," "martig," and "bitig" exist, which signify actions or causing something to be done and likely have Marawitic origins. When these two words are combined, a coined expression is formed, initially as "Qortig" but modified to "Jirtig," which conveys the idea of making or installing someone as a king. The enactment of Jirtig, as a symbolic inauguration represented by the groom, draws inspiration from the cultural heritage embodied by the rituals of crowning kings and rulers in the historical Sudanese kingdoms that followed.
History
The jirtig ritual is an ancient custom that originated in Pharaonic times. It holds great cultural significance and is marked by the participation of the bride and groom, who are wearing red garments. The Sudanese jirtig tradition is primarily associated with wedding ceremonies and, to a lesser extent, with the circumcision of boys in Sudan. It is also practiced in some other social settings such as at the seventh month of pregnancy. The jirtig ceremony is a traditional Sudanese custom similar to the Mehndi rassams in Pakistani culture.
A study focuses on analysing a relic from the treasure of Queen Amanishakheto, a prominent figure who ruled over the Kingdom of Meroe during the first century BC. This treasure is currently housed in the Berlin Museum and showcases a collection of exquisite gold jewellery skilfully crafted by a talented jeweller.
Among the various engraved rings in the collection, a particular finger ring with dimensions of 2.2 cm depicts the Jirtig ritual within the limited space on the ring. The inscription on the ring captures significant elements of the ritual some of which are preserved in more recent times, highlighting the continuation of inherited symbols and practices. Notably, the fine details of the inscription draw attention to the head of a snake positioned prominently in the foreground. Additionally, the depiction of the red birch (Atniba) stands out—a symbolic item still utilised in contemporary jirtig rituals, despite its diminished use as a type of brush. The inscription also showcases the positioning of the man and woman in an opposing stance, which is specific to the jirtig ritual and signifies the exchange of tools and symbols. This particular posture contrasts with the typical sitting position of kings depicted in Meroe's murals.
Another intriguing detail is the presence of a conical bowl beneath the groom's left hand, resembling the milking bowls depicted in certain Meroitic inscriptions. This vessel, tightly woven from palm fronds, continues to be used by many Bedouins in the region for milking and is referred to as Umrah. The ritual of exchanging a container of milk, symbolised by the bowl, still holds significance within the broader fertility and omen rituals.
Examining the groom's side of the inscription, there appears to be a plate or similar object, often used to hold various agricultural products such as grains, legumes, and dates. The exchange of these items between the bride and groom remains a part of contemporary fertility and omen rituals. Interestingly, the inscription emphasises the striking similarity in attire between the bride and groom, deliberately blurring the distinction between men's and women's clothing. This deliberate effort to obfuscate gender identity is a protective measure observed in current jirtig rituals.
A common thread between the symbols found in the current jirtig practices and the Meroitic inscription is the presence of a headband worn by the groom. This band, adorned with what could be two feathers and often accompanied by a crescent, continues to be tied to the groom's head in jirtig rituals. Notably, the inscription highlights differences between the groom's crown, featuring two feathers, and the bride's crown, which bears a snake's head—a distinct symbol associated with the crowns worn by Meroitic kings and queens.
Tools and materials
Anqarib
Since the Kingdom of Karma, there was an importance to the in funeral rites, as it was found in the cemeteries of that kingdom. It was considered one of the funerary rites that characterised it, and it may be one of the inauguration rites as well.
From what was reported about the Funj period, about the first of their kings, a necktie of cancer was made for him and his wife as well, and they carried him until they camped with them on Moya mountain. When the king became theirs, they usually became close to cancer. In this historical legacy is a Anqarib called the Anqarib of the jirtig, inherited by some families with a long history in government or religious families, as a metaphor for pride and originality.
Recently, it has been made with special specifications and exchanged by families on special occasions. This neck is placed in the centre of the celebration, and a special red sprinkle (ataniba) is woven for this occasion. Recently, a red sheet or carpet has been spread over it. This neck becomes the throne for the groom, after which the inauguration rituals begin.
During traditional wedding Jirtig rituals, the bride and groom would be seated together on a bed or 'angarib, while trusted female relatives would bestow upon them sacred items and apply fragrant oils to their bodies. This practice is said to resemble the ancient Meroitic coronation ceremonies.
Crown, band and feathers
Crowns appear on the heads of the kings of Meroe. We find that this headband bears the symbols of the king in the form of a cobra, and this headband came in the description of one of the deputies of the kings of Nubia in the Christian period, who was described as wearing a headband. We also find that feathers appear in the murals of the Kingdom of Meroe, including the head of a person wearing a headband with a feather on it. Feathers have been known since the Kingdom of Kerma, where they were found on rams' heads in burials. Feathers are still one of the most important rituals in the installation of Rath Shilluk and represent the main component of the crown of Rath.
Chains and necklaces One of the most prominent things that draw our attention in the inscriptions and depictions of the kings of Meroe is the wearing of necklaces and chains on their necks and chests, among the symbols of the king. In other historical periods, we find references to chains and necklaces among the symbols of government. In the late Christian period, the al-Anj mentioned the Al-Hakili necklace inherited by Al-Abdallab among the tools they inherited from them. There is a reference to the rulers of the Nile regions, who were called "hammers of making", who ruled the region during the Funj period and who were likely to wear this "hammer" necklace as a symbol of government. During the Funj period, one of the clerics told of his inauguration of the state, "They dressed him in the necklace of Sumit Kanar." There are indications that the rulers of the groups and tribes in central Sudan used to shave their necks with their types of coral and amber, as well as the rosary, including the rosary of ease. In imitation of the groom of the kings, we find that among the tools of the jirtiq this contract, when Al-Rabatab "the women of the groom’s family attend a contract of Sumit called Kanar, and we find at Manasir the symbolism of this contract. The Manasirs, in this case, do not decide on any matter until the uncle arrives, when he lowers the hammer or the gold chain on the neck of the groom, which is a notification of the coronation and the start of other ceremonies for them.
Bracelet Wearing a bracelet as a symbol of government is found among the kings of Meroe. It was mentioned in the Christian period when describing the owner of the mountain, one of the king’s deputies, who wore the headband "and the golden bracelet." In the Funj period, we find mention of it with one of the clergy members who were inaugurated to the state: "They wore me a bracelet of gold."
The bracelet for the bridegroom has been mentioned by almost all groups that practice the rituals of the groom, such as the Rabatab, the Ja'aleen, the Manasir, and the Shaqiya, and it is one of the most important symbols of authority in the groom's jirtiq.
Sword and whip The sword is one of the symbols of power and kingship; we find it in all historical periods since the Kingdom of Meroe and beyond historical periods, and the ruling families continued to inherit some swords that became famous with their names, such as Al-Nimm, Al-Mataq, and kings, rulers, and even leaders of religious families must have a sword that symbolises their authority and glory. Like the sword, the whip had its symbolism. It seems that the whip, which was famous for the whip of the Anag - who ruled the region in the late Christian period - has become one of the most important symbols of power represented by the groom who rises at the end of the jirtiq ceremony "with a sword on his shoulder inside its scabbard and in his hand, a whip of the skin of the hippopotamus." The whip of the Anag is frequently mentioned as a symbol of authority. It was mentioned in the classes about the installation of one of the Sufi poles: "The seven kings of the elves came to him with obedience and docility, and they brought him like a golden grove and a whip of anag." He taps it on the wall of the house and says, "We give the whip," and the appropriate gift is given to him.
Bridal attire
The bride wears a traditional red and gold embroidered thoub.
Groom's attire Inherited indicates that the issue of confusion determined the individual's social status and was considered one of the badges of distinction between the nobles and the commoners. In the Funj period, it is indicated that the common people were prohibited from wearing some clothes, such as headgear and stitched clothes, and the perpetrator was punished with a fine. There are types of dress for kings, including silk. The groom's likeness to the king appears when he is wearing the sarti dress, and the antler is one of the clothes reserved for kings. The groom's wearing of these clothes symbolises that the groom is one of the greats and kings distinguished by the right to wear luxurious clothes.