The people who settled Polynesia carried taro and yam

Speakers of Malayo-Polynesian languages moved out through the Philippines, then across almost all of what is now Indonesia and along the northern coasts of New Guinea, bringing East Asian crops with them, rice above all. In New Guinea they met the peoples already there and took up their plants: taro, breadfruit, yam and sugarcane, several of them from an independent centre of agricultural invention on that island. From about 1500 BCE the Oceanic subgroup began a further scattering eastward that ran for twenty five centuries and put the first farmers, and often the first people of any kind, on islands across Micronesia and Polynesia. Rice stayed behind. The crops that fed the Pacific voyages were the tropical ones picked up by exchange in New Guinea. Polynesian society was built on Papuan plants, much as Egypt was built on cultural foundations that came up the Nile. Borrowing across a linguistic boundary is the thread running through the most distant achievements of the ancient world.

Hispaniola had ground sloths, large slow herbivores of a kind that had vanished from most of the Americas thousands of years earlier. Archaeological evidence places them still living in the Cordillera Central, the mountainous spine of the island, during the second millennium BCE and as late as roughly 800 BCE. They survived in the interior long after the coasts were settled. What ended them appears to have been the people. Rouse connects the extinction to the development of Courian hunting technology, a set of improved stone tools that made the highlands worth working. Once the interior could be hunted efficiently, a slow animal with no experience of predators had a short future ahead of it. This is the earliest documented case of human beings changing the ecology of the island that became Haiti and the Dominican Republic. The pattern set here, of an interior resource used until it is gone, repeats on the same mountains three thousand years later with the trees.

Christianity had been seeping into Nubia on a small scale for some time, but the formal conversion of the rulers and, soon after, of most of the population came in the middle of the sixth century with missionaries from Byzantium. Julian, a Monophysite encouraged by the empress Theodora, went south in 543. The rival Melkite mission never got there in time. Theodora persuaded or ordered the governor of the Thebaid to hold it up in Upper Egypt while Julian travelled on. The doctrinal quarrel of a Byzantine court decided which form of Christianity took root on the middle Nile. The kingdom that grew from it kept a literate culture with Byzantine and Coptic colouring, its own line of bishops at Faras, and a cathedral there that the fifth bishop, Paulos, rebuilt in 707, recorded on two foundation stones, one in Greek and one in Coptic.

Phoenician traders founded Utica on the North African shore in 1100 BCE, and by that date their colonies were already scattered along the coast of what ancient writers called Libya. Herodotus described the people of that coast as a confederation of families of several origins. The populations there had formed through the mixing of indigenous black tribes with tribes that came in from Asia, so the northern edge of Africa was a meeting ground long before Rome or Islam reached it. This belongs on a Haitian timeline because Haitians descend from peoples whose history was declared empty by the men who sold them. A coast with dated cities, named traders and recorded confederations is the opposite of a blank. The Africa that supplied captives to Saint Domingue two and a half thousand years later was never a continent without a record, and the Phoenician settlements are among the earliest fixed points anyone can put on its map.