alternatehistory.com
Chapter 54: The Hierocracy: A Very Kemetic Way of State Administration
So here I am back, with a new update. This one concerning unsurprisingly Arabia, the Nile Valley and East Africa.
As for Egypt, that country had suffered quite a major defeat after is de facto vassalization by the Rhomaic Empire. After all, historically, Egypt had never been a major power by itself; yet its possession had transformed regional powers into world powers. Take a look at Assyria, Achaemenid Persia, or the early Roman Empire for example. Only after gaining full control over Egypt would the Roman Empire become a truly world-level superpower.
Since 953, Egypt would have lost the city of Alexandria itself, as well as all the coastline westwards. Many Greek settlers would be encouraged to settle in Alexandria and its outskirts; the city would also have been populated by a numerous community of Jews, Armenians and also Copts.
The vast majority of Egypt however would continue to be ruled from Kashromi (1). The institutions of the new tributary state would be designed so as to not allow the creation of any significant concentration of power and authority, to prevent the creation of any powerful position which could very well formulate their own interests.
This would be done so to prevent any possible Egyptian war of independence. After all, important Rhomaic garrisons would be not only in Alexandria and Gaza, but also in Tamiati (2) and Peremoun (3). Also, some of the reforms of Vahram of Alexandria had previously stirred much distress among the more conservative Coptic clergymen and bureaucrats. They were very suspicious of losing much of their power to the townsfolk and military – and would be very much opposed to perceived attempts at implementing the feudal or manorial system in Egypt.
However, the manorial system had existed in Egypt for quite some time. However, it was not the nobleman, the military duke who would administer the manor. In Egypt, it would have been the clergy, and everything would be documented by the bureaucrat (4). This system would be called the hierocratic system (5).
Pope Abraam of the Coptic Orthodox Church. One of his predessors would have moved the Coptic Papacy permanently to Kashromi
The Rhomaic emperors would quickly understand the benefits of the hierocratic system. It allowed the extraction of resources from the country without any major potential of armed resistance. The system was traditional and native to Egypt; after all, they can say, it is your very own invention. Carefully documented, quite a significant part of the revenue would indeed be collected as tribute in Alexandria for the Rhomaic Empire.
In return, the Rhomaic Empire would not demand major military contributions from the Copts. The Coptic state had always had quite some trouble in building its army (6), relying mostly on foreign mercenary contingents, especially Armenians, Arabs, Berbers or Nubians. With northern borders defined by the Rhomaic Empire, it would be unnecessary to build a strong army anyway, as with the exception of the short border with the Nubian states, there is now major threat to the Nile kingdom.
Another dimension, which would be by some considered innovative, would have been the Rhomaic tolerance of the Coptic Church, considered heretical in Constantinople, and cessation of attempts to bring the Copts back into the Chalcedonian hold. Of course, this is obvious, as the Church had become a major beacon of Coptic identity (since the previous years of Rhomaic dominance in Egypt), and now was installed as the strongest institution in the tributary realm.
Nominally, the tributary state would be of course headed by a local dynasty from Tmone (7). These kings would act more like regents than sovereign rulers, and also have a rather weak position in the whole system, run by the bureaucracy on the central level, and the clergy and bureaucracy on the local levels. The entire country would be increasingly centralized, connected together by the Nile River.
The loss of Egyptian status as a major power would also mean the loss of their dominance on the eastern side of the Red Sea basin. Their trade posts on the Timamah coast would be taken over by the kingdom of Hejaz, which, before the mid-10th century has accepted Miaphysite Christianity. After all, both Egypt and Himyar were Miaphysite (8).
The Ebionitic Church, already in decline for quite some time is struggling for its survival at oases like Sakakah and Faid, and some smaller Bedouin communities here and there. Most of its members have however adopted the Miaphysite faith, which, well shares quite a few aspects with the Jewish culture and faith (9). Many Hejazi Jews, or more precisely Jews of Arab origin would also adopt the new religion.
In canonical terms, the Hejazi church would still belong to the Syriac Orthodox, or Syriac Jacobite Church; this jurisdiction would also extend to Makkah, which would be conquered from Himyar by Hejaz in the late 10th century.
View attachment 475247
The Bedouin tribes of the interior of Arabia
The interior of Arabia would have remained very much a nomadic desert as it were, with tribesmen here and there, a caravan here and there and an oasis somewhere as well. The area appears to be the last to adopt a world religion in this part of the world (11). This would come in the form of Manichaeism (12), already entrenched in the Banu Tamim tribe (12)
As for Himyar (10), there is not much to say. Except perhaps that they achieved autocephaly. Thus Himyar would be elevated to the same status as the Syriac, Coptic and Armenian churches enjoy. Himyaritic role in the India trade would be weakened to some extent after the Mazouni conquest of Hadhramawt, yet still Himyari merchants could stop on the Somali or Socotran coast. Or do business with frankincense, made from a bush growing on the southern coast of Arabia.
Boswellia scara, the plant used to produce frankincense
The island of Socotra would continue to profit from the trade with India; similarly to the coastal city-states on the Somali coast. By now, the Suqotri would have taken control over the tip of the Horn of Africa, where they would directly control the towns and establish some alliances and pacts with the local clans further inland.
The developments on the eastern Azanian (15) coast of Africa had been for much of the time rather ignored or left undocumented. As mentioned previously, the emporium of Sarapion would be a major trade post of the Himyarites, where Miaphysite merchants would stablish their own hold. Sarapion thus becomes an appendix or colony of the Himyaritic kingdom; and the Himyarite kings establish a viceroyalty in the area.
Further south, in the region of the islands of Pemba and Zanzibar, indigenous chiefdoms develop, trading with the peoples further north, mainly ivory, but also tortoise shell, cinnamon and cassia.
The northern Somali coast would come to be dominated by the city of Malao or Berbera, extending its control further eastwards to encompass smaller towns of Somaliland. Berbera would come to be rivalled by Zeila, another city-state dominating the African coast of the Bab el Mandeb (14).
Zeila and Berbera would be two rival merchant republics, based along the coasts and profiting from the India trade; Zeila being considered the more civilized. Both would be ruled by a plutocratic elite, spreading the Manichean religion into the region, although the political model appears to be based more on that of Mazoun.
The entire Cushitic coast is dotted by smaller towns, gradually getting civilized; the interactions are mainly with the southern regions of the Arabian Peninsula, while monsoon currents allow also for contact with the Spice Islands (16).
Further inland we arrive into the Ethiopian Highlands. The previous hegemon, Axum, is challenged by the newly emergent state of Shewa and Damot to its south. In the east, the Afar depression becomes an independent kingdom based in Harar (17).
Following the course of the Nile downstream, we arrive in Nubia. The realm of Alwa or Alodia has frequent contact with Ethiopia; and similarly to both Egypt and Ethiopia, religion would play an important role in the society. The king would rule in quite a despotic manner, and have a mobile court. The state institutions appear to be modelled after the Egyptian ones, and the hierocratic model is very well applied. Despite many Egyptian influences, Alodia uses Greek as its liturgical language, and similarly to Coptic, also writes with a modified version of the Greek alphabet.
Medieval Nubia relied on Sorghum as its main crop
Between Alwa and Kemet lay the kingdom of Dotawo or Makouria. Makurians would be under strong Egyptian cultural influence, and their society would be a very good copy of the Egyptian one. Frequent contact down the Nile would mean that both Greek and Coptic are widely used by the scribes and churchmen.
Ultimately, between the Nile and the Red Sea, in the Eastern Desert, are a Cushitic people known as the Beja. By this time, they have mostly adopted the Miaphysite religion, spreading from all sides. Yet they remain as an independent tribe, continuing to live a nomadic lifestyle. Of course, most of their contact with the outside world happens through the coastal towns of Aydhab, Suakin and Badi on the Red Sea coast.
(1) Coptic for Cairo
(2) Damietta
(3) Pelusium
(4) Quite contradictory to Francia. In Western Europe, the manorial system would have the nobleman on top, and the priest being effectively the scribe.
(5) A portmanteau from “hieros”= sacred and “bureaucracy”.
(6) Even in OTL. There were now Egyptian levies, but rather Mamluk foreign soldiers would be employed; to such extent that they would seize power over the entire country.
(7) Minya
(8) Also, another curiosity- almost all Miaphysite realms have quite a lot of Jews within them. Take a look at Egypt (Alexandrian Jews), Ethiopia (Beta Israel), and Yemen (Yemeni Jews). The only exception here appears to be Armenia, but there were also Armenian Jews, who have been considered as the best traders/ merchants in many jokes.
(9) Or more simply. As the Ebionites were mostly Jews fulfilling the Jewish religious prescriptions, it was easier for them to convert to a branch of Christianity also sharing some Jewish-like traits. This can be said about the Miaphysite Chrisitians, about the Copts but e.g. take a look at Ethiopian preoccupation with the Ark of the Covenant. They have a copy in essentially every church.
(10)Yemen... plus Asir, Najran and Jizan
(11)This ATL “error” has to be amended
(12)Manicheans had quite a few Islamic-like practices; such as multiple praying times a day, the bema fast corresponding to Ramadan. If Najd was historically the birthplace of Wahhabism, why shouldn’t they adopt Manicheism, esp. if one of the tribes has already converted?
(13)Yes, quite a few of the sheikhs and emirs would be baptized Christians, but their tribesmen have possibly heard about the Saviour. The formal baptism of some sheikhs does not entrench the faith deeply. Also not many Syriac monks travelling there either, because they are busy in Hejaz.
(14) Centred in the region of Djibouti
(15) OTL Swahili. Azanian is the term used by Roman geographers to refer to the coasts of Kenya, Tanzanian and parts of Somalia. The area is apparently still populated by Cushitc peoples.
(16) Indonesia. I would expect the coast to be either Nestorian, Zoroastrian ,Manichean, Miaphysite… but can’t decide who is in the saddle just yet
(17)A little parallel to OTL, where for some reason the kingdom of Axum collapse for unknown reasons, to be succeeded by the Zaghwe dynasty. Here the decline is less striking, and the arious neighbours share also a common culture and religion. In contrast to OTL, the Ethiopian cultural region is not that isolated. It maintains regular contacts via the Red Sea with Himyar, Egypt, as well as Nubia and Arabia, also some contact with the Indian coast here and there.
As for Egypt, that country had suffered quite a major defeat after is de facto vassalization by the Rhomaic Empire. After all, historically, Egypt had never been a major power by itself; yet its possession had transformed regional powers into world powers. Take a look at Assyria, Achaemenid Persia, or the early Roman Empire for example. Only after gaining full control over Egypt would the Roman Empire become a truly world-level superpower.
Since 953, Egypt would have lost the city of Alexandria itself, as well as all the coastline westwards. Many Greek settlers would be encouraged to settle in Alexandria and its outskirts; the city would also have been populated by a numerous community of Jews, Armenians and also Copts.
The vast majority of Egypt however would continue to be ruled from Kashromi (1). The institutions of the new tributary state would be designed so as to not allow the creation of any significant concentration of power and authority, to prevent the creation of any powerful position which could very well formulate their own interests.
This would be done so to prevent any possible Egyptian war of independence. After all, important Rhomaic garrisons would be not only in Alexandria and Gaza, but also in Tamiati (2) and Peremoun (3). Also, some of the reforms of Vahram of Alexandria had previously stirred much distress among the more conservative Coptic clergymen and bureaucrats. They were very suspicious of losing much of their power to the townsfolk and military – and would be very much opposed to perceived attempts at implementing the feudal or manorial system in Egypt.
However, the manorial system had existed in Egypt for quite some time. However, it was not the nobleman, the military duke who would administer the manor. In Egypt, it would have been the clergy, and everything would be documented by the bureaucrat (4). This system would be called the hierocratic system (5).
Pope Abraam of the Coptic Orthodox Church. One of his predessors would have moved the Coptic Papacy permanently to Kashromi
The Rhomaic emperors would quickly understand the benefits of the hierocratic system. It allowed the extraction of resources from the country without any major potential of armed resistance. The system was traditional and native to Egypt; after all, they can say, it is your very own invention. Carefully documented, quite a significant part of the revenue would indeed be collected as tribute in Alexandria for the Rhomaic Empire.
In return, the Rhomaic Empire would not demand major military contributions from the Copts. The Coptic state had always had quite some trouble in building its army (6), relying mostly on foreign mercenary contingents, especially Armenians, Arabs, Berbers or Nubians. With northern borders defined by the Rhomaic Empire, it would be unnecessary to build a strong army anyway, as with the exception of the short border with the Nubian states, there is now major threat to the Nile kingdom.
Another dimension, which would be by some considered innovative, would have been the Rhomaic tolerance of the Coptic Church, considered heretical in Constantinople, and cessation of attempts to bring the Copts back into the Chalcedonian hold. Of course, this is obvious, as the Church had become a major beacon of Coptic identity (since the previous years of Rhomaic dominance in Egypt), and now was installed as the strongest institution in the tributary realm.
Nominally, the tributary state would be of course headed by a local dynasty from Tmone (7). These kings would act more like regents than sovereign rulers, and also have a rather weak position in the whole system, run by the bureaucracy on the central level, and the clergy and bureaucracy on the local levels. The entire country would be increasingly centralized, connected together by the Nile River.
The loss of Egyptian status as a major power would also mean the loss of their dominance on the eastern side of the Red Sea basin. Their trade posts on the Timamah coast would be taken over by the kingdom of Hejaz, which, before the mid-10th century has accepted Miaphysite Christianity. After all, both Egypt and Himyar were Miaphysite (8).
The Ebionitic Church, already in decline for quite some time is struggling for its survival at oases like Sakakah and Faid, and some smaller Bedouin communities here and there. Most of its members have however adopted the Miaphysite faith, which, well shares quite a few aspects with the Jewish culture and faith (9). Many Hejazi Jews, or more precisely Jews of Arab origin would also adopt the new religion.
In canonical terms, the Hejazi church would still belong to the Syriac Orthodox, or Syriac Jacobite Church; this jurisdiction would also extend to Makkah, which would be conquered from Himyar by Hejaz in the late 10th century.
View attachment 475247
The Bedouin tribes of the interior of Arabia
The interior of Arabia would have remained very much a nomadic desert as it were, with tribesmen here and there, a caravan here and there and an oasis somewhere as well. The area appears to be the last to adopt a world religion in this part of the world (11). This would come in the form of Manichaeism (12), already entrenched in the Banu Tamim tribe (12)
As for Himyar (10), there is not much to say. Except perhaps that they achieved autocephaly. Thus Himyar would be elevated to the same status as the Syriac, Coptic and Armenian churches enjoy. Himyaritic role in the India trade would be weakened to some extent after the Mazouni conquest of Hadhramawt, yet still Himyari merchants could stop on the Somali or Socotran coast. Or do business with frankincense, made from a bush growing on the southern coast of Arabia.
Boswellia scara, the plant used to produce frankincense
The island of Socotra would continue to profit from the trade with India; similarly to the coastal city-states on the Somali coast. By now, the Suqotri would have taken control over the tip of the Horn of Africa, where they would directly control the towns and establish some alliances and pacts with the local clans further inland.
The developments on the eastern Azanian (15) coast of Africa had been for much of the time rather ignored or left undocumented. As mentioned previously, the emporium of Sarapion would be a major trade post of the Himyarites, where Miaphysite merchants would stablish their own hold. Sarapion thus becomes an appendix or colony of the Himyaritic kingdom; and the Himyarite kings establish a viceroyalty in the area.
Further south, in the region of the islands of Pemba and Zanzibar, indigenous chiefdoms develop, trading with the peoples further north, mainly ivory, but also tortoise shell, cinnamon and cassia.
The northern Somali coast would come to be dominated by the city of Malao or Berbera, extending its control further eastwards to encompass smaller towns of Somaliland. Berbera would come to be rivalled by Zeila, another city-state dominating the African coast of the Bab el Mandeb (14).
Zeila and Berbera would be two rival merchant republics, based along the coasts and profiting from the India trade; Zeila being considered the more civilized. Both would be ruled by a plutocratic elite, spreading the Manichean religion into the region, although the political model appears to be based more on that of Mazoun.
The entire Cushitic coast is dotted by smaller towns, gradually getting civilized; the interactions are mainly with the southern regions of the Arabian Peninsula, while monsoon currents allow also for contact with the Spice Islands (16).
Further inland we arrive into the Ethiopian Highlands. The previous hegemon, Axum, is challenged by the newly emergent state of Shewa and Damot to its south. In the east, the Afar depression becomes an independent kingdom based in Harar (17).
Following the course of the Nile downstream, we arrive in Nubia. The realm of Alwa or Alodia has frequent contact with Ethiopia; and similarly to both Egypt and Ethiopia, religion would play an important role in the society. The king would rule in quite a despotic manner, and have a mobile court. The state institutions appear to be modelled after the Egyptian ones, and the hierocratic model is very well applied. Despite many Egyptian influences, Alodia uses Greek as its liturgical language, and similarly to Coptic, also writes with a modified version of the Greek alphabet.
Medieval Nubia relied on Sorghum as its main crop
Between Alwa and Kemet lay the kingdom of Dotawo or Makouria. Makurians would be under strong Egyptian cultural influence, and their society would be a very good copy of the Egyptian one. Frequent contact down the Nile would mean that both Greek and Coptic are widely used by the scribes and churchmen.
Ultimately, between the Nile and the Red Sea, in the Eastern Desert, are a Cushitic people known as the Beja. By this time, they have mostly adopted the Miaphysite religion, spreading from all sides. Yet they remain as an independent tribe, continuing to live a nomadic lifestyle. Of course, most of their contact with the outside world happens through the coastal towns of Aydhab, Suakin and Badi on the Red Sea coast.
(1) Coptic for Cairo
(2) Damietta
(3) Pelusium
(4) Quite contradictory to Francia. In Western Europe, the manorial system would have the nobleman on top, and the priest being effectively the scribe.
(5) A portmanteau from “hieros”= sacred and “bureaucracy”.
(6) Even in OTL. There were now Egyptian levies, but rather Mamluk foreign soldiers would be employed; to such extent that they would seize power over the entire country.
(7) Minya
(8) Also, another curiosity- almost all Miaphysite realms have quite a lot of Jews within them. Take a look at Egypt (Alexandrian Jews), Ethiopia (Beta Israel), and Yemen (Yemeni Jews). The only exception here appears to be Armenia, but there were also Armenian Jews, who have been considered as the best traders/ merchants in many jokes.
(9) Or more simply. As the Ebionites were mostly Jews fulfilling the Jewish religious prescriptions, it was easier for them to convert to a branch of Christianity also sharing some Jewish-like traits. This can be said about the Miaphysite Chrisitians, about the Copts but e.g. take a look at Ethiopian preoccupation with the Ark of the Covenant. They have a copy in essentially every church.
(10)Yemen... plus Asir, Najran and Jizan
(11)This ATL “error” has to be amended
(12)Manicheans had quite a few Islamic-like practices; such as multiple praying times a day, the bema fast corresponding to Ramadan. If Najd was historically the birthplace of Wahhabism, why shouldn’t they adopt Manicheism, esp. if one of the tribes has already converted?
(13)Yes, quite a few of the sheikhs and emirs would be baptized Christians, but their tribesmen have possibly heard about the Saviour. The formal baptism of some sheikhs does not entrench the faith deeply. Also not many Syriac monks travelling there either, because they are busy in Hejaz.
(14) Centred in the region of Djibouti
(15) OTL Swahili. Azanian is the term used by Roman geographers to refer to the coasts of Kenya, Tanzanian and parts of Somalia. The area is apparently still populated by Cushitc peoples.
(16) Indonesia. I would expect the coast to be either Nestorian, Zoroastrian ,Manichean, Miaphysite… but can’t decide who is in the saddle just yet
(17)A little parallel to OTL, where for some reason the kingdom of Axum collapse for unknown reasons, to be succeeded by the Zaghwe dynasty. Here the decline is less striking, and the arious neighbours share also a common culture and religion. In contrast to OTL, the Ethiopian cultural region is not that isolated. It maintains regular contacts via the Red Sea with Himyar, Egypt, as well as Nubia and Arabia, also some contact with the Indian coast here and there.
- Tomislav Addai
- Word Count: 2k