Due to its central importance as a key study of medieval Ethiopian history, we finally read Taddesse Tamrat's important study. While definitely reflecting some of the older biases in the scholarship on ancient Ethiopia, particularly the role of speakers of Semitic languages from South Arabia as civilizing agents, it remains a definitive study of the early centuries of the Solomonic dynasty. Indeed, Tamrat's work demonstrates how effective hagiographical literature from the region can be for reconstructing the distant past. These sources of course have their limitations and raise additional problems, but Tamrat seems judicious and capable of parsing the likely and factual information from them to form a coherent historical narrative of Church-State relations. In addition to hagiographies, Ethiopian land grants, royal chronicles, and external Arabic and European sources, Tamrat occasionally uses local traditions to shed further light on the contours of the Solomonic state's development.
Tamrat's study basically outlines the development of the Solomonic dynasty from 1270 until the period before Ahmad Gragn nearly defeated the Solomonic rulers of the Christian state. Beginning with the somewhat dated overview of Aksumite origins and Christianity in the region through the Zagwe dynasty, Tamrat proceeds to cover the next few centuries. Territorial expansion under the Solomonic rulers, particularly Amda-Seyon, favored the resurgence and growth of monastic communities, evangelization of some conquered peoples, an efflorescence of Ethiopian literature, and the Christian kingdom becoming the dominant power in the region. Already one can see Ethiopian Christianity diverging from the Coptic Church, especially over the issue of observance of the Sabbath (seen as a Jewish custom by the Patriarchs in Alexandria).
Religious differences within the Ethiopian Christian community, conflicts with pagan and Muslim neighbors and subjects, and complications with Muslim rulers of Egypt and Alexandria all illustrate how Ethiopian Christianity was never isolated or removed from the fate of the state. Thus, under strong rulers like Zara Yaqob, the Church was unified and the force of the government assisted monastic communities, the spread of churches, and even Ethiopian communication with Christian Europe. Unfortunately, the problems of succession, the dependence on the Egyptian bishop to ordain local priests, Muslim expansion under Adal, and the failure to integrate subjugated "pagan" and Muslims paved the path to the near disintegration of the Empire in the 1500s.
In some respects, the Solomonic dynasty reminds this blog of our favorite African imperial line, the Sayfawa. Although obviously distinct as one was Muslim and the other Christian, both lasted for several centuries. Both experienced periods of decline, civil war, succession crises, conflicts with "pagan" neighbors (and, according to some sources, "Christian Kwararafa" or Christian "Gaoga" opposed the Sayfawa), and a strong association with their official religions. Indeed, studies of the ulama and Islam in Kanem-Borno illustrate a similar close association between the ruling house and their monotheistic religion. Of course, the surviving written sources from Ethiopia significantly outnumber what we have for Kanem-Borno, but one wonders to what extent a comparative perspective on the two dynasties might reveal for African precolonial political longevity, religion, intellectual development, or even statecraft. Naturally, the Horn of Africa was better known to the outside world at an earlier date than the Lake Chad Basin, but we still think there is something to be said for contextualizing the development of these long-lasting dynasties in a "Sudanic" context.