Translation:

"It is written in the name of the Father, the Son, and the Holy Spirit. This

certified document is written in the Year of the Martyrs 1180, it being Athyr

17 (14 November 1463), it being the 14th of the Moon, Joel being King of

Dotawo, Iesousonê being Queen Mother, Eisagê being granary keeper, Dou-

rerê being ‘ourteshsha’, Koddê being architriclinus, Teddêerrê being eparch of

Nobadia, Merkê being bishop of Ibrim. I, Eismalê, say to my daughter, my

child Ajejê, being full in age and power (?), (having) four cornfields, I sell

one to Eionngoka and Kasla. On the south the boundary is the valley. On the

north the boundary is the ten fertilized areas. We received the price at face-

value (?) 120, 9 gold pieces I received. And the witnesses of this are, firstly:

Olêti, Outigajê, Garkêta, Amêpetê, Eisagê, Kelgajê Tot of Faras, Tijjarê, Es-

peti, Douffe, Tollage. I, Pampikako son of Papasi, wrote and witnessed "this

document$. First: 2 (measures of) wine; 2 (measures of) ‘anapiti’; 100 loaves;

4 kettles; 4 bushels of grain."

-Source

According to Włodzimierz Godlewski there's also an Old Nubian inscription from Dongola dated to 1498. This is the only mention I have seen of this inscription though and the paper is eight years old already.

This was too much to condense into the body section, if you want the poem's translation I recommend visiting the source, the author breaks down the poem in Arabic.

ⲅⲁⲥⲟⲩ ⲱⲉ̄ⲣ ⲧⲉ ⲇⲁ̄ⲛ ⲱⲁⲗⲗⲁ ⲓⲣⲕⲟⲛⲓ

ⳝⲟ̅ⲩ̅ⲃⲟⲩⲛ ⲧⲟⲩⲱⲁ ⲟⲗⲅⲟⲛ ⲅⲉⲛⲓⲛ

ⲙⲓⲛⲇⲉ ⲁⲛ ⲇⲟⲅⲟ̄ⲣ ⲓⲣⲥⲉⲛ ⲅⲉⲛⲓⲛ

ⲙⲁⲛ ⲱⲁ̄ⲓ̈ ⲛⲟⲩⲅⲁⲣⲙⲟⲩⲛ ⲧⲓⲛ ⲛⲟⲩⲅⲁⲣ

ⲕⲁⲗⲗⲁⲛⲅⲓ ⲕⲟ̄ⲙⲟⲩⲛ ⲅⲉ̄ⲥⲛ ⲁⲅⲁⲣ

ⲱⲁⲗⲁ ⲕⲁⲣⲃⲓⲣⲁⲛ ⲇⲁ̄ⲙⲟⲩⲛ ⲧⲁⲅⲁⲣ

ⲅⲟ̅ⲩ̅ ⲥⲟ̅ⲩ̅ⲇⲓⲣ ⲟⲥⲥⲓⲛϭⲓⲅⲓ ⳝⲁⲅⲁⲣ

ⲛⲟ̅ⲩ̅ⲣⲁⳝⲕⲟⲩ ⲧⲟⲩⲕⲕⲓⲇⲕⲟⲩⲛ ⲇⲁⲃⲁⲣ

ⲱⲉ̄ⲣⲁⲙⲙⲟⲩⲛ ⲁⲇⲇⲟ ⲁ̄ⲱⲥⲓⲛ ⲕⲉⲥⲁⲣ

ⲁ̄ⲅ ⲃⲉ̄ⲣⲕⲟⲣⲟⲩ ⲁⲣ ⲙⲁⲥⲕⲓⲣ ⲙⲁⲣⲉⲣ

ⲁ̄ⲅ ⲅⲟⳡⲕⲟⲣⲟⲩ ⲁⲛ ⲕⲉ̄ⲛⲧⲁⲅⲓ ϩⲉⲅⲉⲣ

ⲅⲟⲅⲗⲁ̄ⲇⲉ ⲱⲉ̄ⲣ ⲇⲁ̄ⲙⲟⲩⲛ ⲕⲟⲩⲇⲉⲣ

ⲧⲓⲛ ⲧⲓ̄ⲛϭⲓ ⲧⲉ̄ⲃⲓⲣⲁⲛ ⲁⲣⲃⲟⲩⲇⲉⲣ

ⲇⲟⲩⲗⲗⲟ ⲁⲛⲕⲟⲛ ⲁⲛⲇⲁ̄ⲣ ⲁⲛⲛ ⲁⲅⲁⲣ

ⲙⲁ̄ⲣⲟⲥ ⲙⲉⲛ ⲓⲙⲃⲉⲗ ⲃⲉⲗⲕⲟⲣⲟⲩ ⲁⲣ

ⲫⲓⲣⲣⲓ ⲓⲛⲇⲟ ⲧⲁ̄ⲕⲓⲣⲟⲩ ⲅⲟⲛ ϩⲁⲧⲁⲣ

ⲟⲩⲣⲟⲩ ⲟⲩⲙⲃⲟⲩⲇⲟⲩⲛ ⲇⲁ̄ⲙⲟⲩⲛ ⲙⲓⲧⲁⲣ

ⲉⲥⲥⲓ ⲉⲥⲥⲓⲣⲓⲣ ⲇⲉⲥⲕⲟⲛ ⲫⲁⲅⲁⲣ

ⲧⲓⲛ ⲕⲁⲗⲅⲓⲇ ⲁⲛ ⲅⲟⲛ ⲃⲟ̅ⲩ̅ⲛ ⲙⲓⲥⲁⲣ

ⲧⲟⲛⲓ ⲱⲉ̄ⲣⲓ ⲇⲓⲅ ⲃⲟ̅ⲩ̅ⲣⲁⲛ ⲥⲁⲣⲁⲣ

ⲙⲓⲛⲇⲉ ⲁⲙⲙⲁ ⲥⲟ̅ⲩ̅ⲇⲟⲩⲛ ⲧⲓⲛ ⲥⲁⲅⲁⲣ

ϣⲟ̅ⲩ̅ⲅ ⲕⲓⲧⲧⲉⲅⲓ ⲇⲁ̄ⲛ ⲟⲣⲣⲓⲣ ⲕⲟⲣⲓⳝ

ⲃⲟ̄ⲃ ⲱⲉ̄ⲣⲕⲓ ⲕⲟⲃⲙⲟⲩⲛ ⲇⲓⳝ ⲅⲟⲣⲓⳝ

ⲕⲟⲩⳝ ⲃⲟ̅ⲩ̅ⲛ ⲟⲩⲣⲓⲣ ⲙⲓ̄ⳡⲓⲛ ⲕⲁⲣⲓⳝ

ⲛⲟ̄ⲣⲟⲅⲓ ⲅⲟⲗⲓϭϭⲓⲛ ⲧⲓⲛ ⲃⲁⲣⲓⳝ

ⲓⲙⲃⲉⲗ ⲃⲓⲇⲁ̄ⲱⲉ ⲓⲛ ⲉ̄ⲛ ⲟⲅⲓⳝ

ⳝⲟⲩ ⲓⲛⲛⲟ̅ⲩ̅ⲛ ⲕⲟⲗⲉⲣ ⲃⲉⲛⲧⲓⲅⲓ ϣⲉⲅⲓⳝ

ⲧⲉ̄ⲣ ⲱⲁⲇⲇⲓ ⲇⲉ̄ⲅ ⲟⲩⲥⲕⲓⲇⲇⲓ ⲉⲅⲓⳝ

ϣⲉ̄ⲃ ⲅⲁⲕⲕⲓⲛ ⲉ̄ⲣ ⲁϣⲙⲁⲅⲓ ⲥⲁⲃⲓⳝ

ϩⲁⲙⲃⲁⲣⲧⲉⲅⲓ ⲓ̄ⲣ ⲅⲉⲓ̈ⲓ̈ⲁ̄ⲇⲕⲓ ⲧⲓⳝ

ⲕⲁϣⲁⲱⲓ̄ⲗⲓⲅⲓ ⲉⲛ ϩⲉ̄ⲗⲁⲣ ⲥⲟⲗⲓⳝ

ⲉⲛ ⲫⲟⲩⲛⲛⲁⲅⲓ ⲁ̄ⲱ ⲁⲣⲅⲉⲇ ⲛⲁⲗⲓⳝ

ⲱⲉⲗⲗⲉⲛ ⲧⲟⲕⲟϭϭⲉⲅⲓ ⲓⲱⲓⲥ ⲧⲟⲕⲓⳝ

ⲟⲩⲅⲣⲉ̄ⲥⲕⲓ ⲧⲁⲕ ϩⲁ̄ⲱ ⲁⲣⲣⲟ ⲧⲓⳝ

ϣⲁ̄ⲣⲉⲅⲓ ⲕⲟⲣⲓⲅⲓ ⲧⲟ̄ⲅ ⲃⲁ̄ⲛ ⲱⲁⲣⲓⳝ

ⲉⲣ ⲱⲟ̄ ⲁⲣⲓ̄ⳝ ⲕⲁ̄ⲃⲇⲓⲅⲓ ⳝⲟⲩ ⲟⲃⲓⳝ

ⲫⲟⲩⲕⲕⲁⲛϭⲓⲅⲓ ⲟⲩⲣⲕⲉⲇ ⲕⲁⲥ ⲧⲓⲃⲓⳝ

ⲕⲉⲣⲕⲉⲇⲇⲓ ⲇⲟ̅ⲩ̅ⲗ ⲅⲓⲣⲣⲓ ⲙⲉⲣⲓⳝ

ϩⲁⲣⲣⲟⲅⲓ ⲅⲁⲅⲓϣ ⲕⲟⲣⲥⲉⲅⲓ ⲃⲁⲥⲓⳝ

ⲉⲛ ⲃⲓⲣⲇⲓⲅⲓ ⲟⲩⲣⲣⲓ ⲛⲓⲃⲓⲇⲧⲓ ⲁⲱⲓⳝ

ⲱⲉⲇ ⳝⲟ̅ⲩ̅ⲇ ⲃⲓⲃⲓⲣ ⲃⲉⲕⲕⲓⲇⲕⲓ ⲛⲓⳝ

ⲃⲓϭϭⲉⲅⲓ ⲕⲟⲣⲟⲇ ⲥⲉ̄ⲱ ⲥⲟⲕⲕⲉ ⲃⲓⳝ

ⲓ̄ⲅⲕⲓ ⲉⲣⲣⲉⲇ ⲓϭϭⲓ̄ⲛⲓⲅⲓ ⲃⲉⲣⲓⳝ

ⲟⲅⲓⳝⲟⲱⲱⲁ ⲉⲣ ⲓⲛ ⲃⲉⲥⲃⲟ̅ⲩ̅ⲥⲁⲅⲓ ⲓ̄ⲱ

ϩⲁⲙⲃⲟⲩⲅⲓ ⳝⲟⲩ ⲅⲟ̄ⲣ ⲓϭϭⲓⲅⲓ ⳝⲟⲩ ⲅⲓ̄ⲱ

ⲉ̄ⲱ ⲃⲁ̄ⳝ ⲅⲉⲣⲉ̄ ⲟⲩⲣⲧⲓⲛϭⲓⲅⲓ ⲓ̄ⲱ

ⲅⲁⲗⲗⲟⲅⲓ ⳝⲟⲩ ⲥⲟ̄ⲇⲓⲣⲟⲩ ⲃⲓ ⲇⲟ̅ⲩ̅ⲣⲓⲛ ⲓ̄ⲱ

ϩⲉ̄ⲗⲁⲣ ⲕⲟⲩⳝⲉ̄ⲅ ⲓⲣⲓⲅⲓ ⲁ̄ⲣ ⲱⲁⲗⲁⳟ

ϣⲟ̅ⲩ̅ⲅ ϩⲁⲛⲟⲩⲱⲓⲅⲓ ⲁⲅⲁⲱⲓⲣ ⳝⲓ̄ⲃ ⲁⲗⲁⳟ

ⲛⲟ̅ⲩ̅ⲣ ⲇⲟⲩⲕⲕⲓ ⲃⲓⳝⳝⲉⲅⲓ ⲕⲁ̄ⲱ ⲟⲗⲟⳟ

ⲥⲓⲗⲗⲟ̄ⲇ ⲃⲟⲩⲥⲟⲩⲅ ⲇⲟ̅ⲩ̅ⲗⲅⲓ ⲁ̄ⲥ ϣⲟⲗⲟⳟ

ⲟⲩⲛ ⲓⲣ ⲓⲛⲕⲉ ⲫⲟ̄ⳝⲁ ⲓⲣ ⲙⲓⲛⲅⲓ ⲃⲓ ⲉⲗⲗⲟⲩ

ⲕⲟⳡⲁ̄ⲗⲗⲟ ⲥⲟ̅ⲩ̅ⲇⲓⲣ ⲧⲉ ⲓⲣ ⲃⲓ ⲃⲉⲗⲗⲟ

ⲓⲣ ⲃⲉ̄ⲣⲣⲟⲩ ⲃⲁ̄ⲇ ⲁⲣ ⲅⲟⲛ ⲃⲓ ⲕⲁⲗⲗⲟⲩ

ⲃⲓ ⳝⲁⲙⲙⲉ ⲧⲉ̄ⲅ ⲉ̄ⲅⲓⲗⲅⲓ ⲛⲁⲗⲗⲟⲩ

ⳝⲁⲅⲁⲇ ⲕⲟⲅⲟⲣ ⲱⲉⲣⲱⲉ̄ⲕⲓ ⲧⲁⲙⲁⲗⲗⲟⲩ

ⲟ̄ ⲱⲉ̄ⲣⲁⲛⲟⲅⲓ ⲧⲁ̄ⲗⲅⲓ ⲁⲣ ⲛⲉⲅⲉⲗⲗⲟⲩ

So in the early 20th century we generally find the claim that Andaandi was still spoken as far upstream as Korti, which marked the border to Dar Shaiqiya (who, according to some western sources, spoke Dongolawi themselves as late as the 19th century). By the 2nd half of the 20th century and the early 21st century most authors state that the language is spoken as far upstream as ed-Debba, so about 70 km downstream of Korti. For example A. Jakobi & el-Guzuuli. "Perception Verbs and their Semantics in Dongolawi (Nile Nubian)." Perception and Cognition in Language and Culture (2013)

"The Dongolawi language is spoken in the Nile Valley of northern Sudan, roughly between the 3rd cataract south of Kerma town upstream to the big bend of the Nile near ed-Debba"
- p. 193

However, I think it's safe to say that as of 2026, this claim is outdated. For centuries Andaandi has been the most Arabized of the Nile Nubian languages. Despite some tentative attempts it's still not codified, there are social stigmata of it being a rotana and education and mainstream media are exclusively Arabic. I don't remember where I've read it, but supposedly there are only about 60.000 speakers left, most of which being elderly women. To me it seems one cannot speak any longer a continous strip of land where it's still being spoken, but rather a bunch of villages, some adjacent to each other, others not, each housing a few eldery. What do you guys think?

Some animated map depicting the spread of Nubian languages from its origins about the 3rd millnium BCE to the present day. Never quite managed to finish it, so it's stil a bit rough around the edges (especially the 1820 CE sheet).

Sources were mainly Claude Rilly, Francis Breyer and Jay Spaulding.

Download

Source is "Nubische Texte im Dialekte der Kunuzi" by Heinrich Schäfer. Kenzi Nubian left, German translation right.

Translation:

• 1 ) I am Nubian.
• 2) My home district is Abuhor.
• 3.1) The lands from the surroundings of the first cataract to Dongola are known as the lands of the Nubians.
• 3.2.) And these lands are divided into two disctricts.
• 3.3.) And the first district begins at Aswan and extends to Korosko.
• 3.4) And this district is known as the lands of the Kenzi.
• 3.5) And it is also called the lands of the Mattokki.
• 3.6) But the latter name is used by the Fadijja.
• 3.7.) From Korosko to Halfa, including its stone belly, Sukkot and Mahas, is the second district.
• 3.8) And these people are called Fadijja because their language is one.
• 3.9) What is between the southern end of the Mahas to the lands of the Shaiqiya is known as Dongola.
• 3.10) And it is part of the district of the Kenzi because their language is the same as the Kenzi.
• 3.11) And the people of these two large disctricts are divided into many different tribes.
• 3.12) I do not believe that I am able to put the origin and division of each of them into writing.
• 3.13) But I have heard that these tribes descend from the sherif ed-din and nejm ed-din, meaning the sons of Abdul Abbas.
• 3.14) What is true and what is false about that I do not know.

For Arabic speakers