Outline- World History text
The study of World
History has only recently reentered college curriculum in any meaningful way.
Although for decades now, the history programs of American colleges have been
trying to reverse the traditional Eurocentricism of the curriculum by offering
a broader range of non-European history courses, it has only been in the last
decade that the notion of trying to understand the history of the world in any
sort of wholistic form has taken hold again. One problem with World History as
a topic is, as always has been, the shear size of the subject. No one can be an
expert on all the peoples, cultures and civilizations potentially to be
studied, nor can anyone hope to master the all the languages necessary to do
real historical research based on primary sources. Moreover, no year-long
survey can possibly do justice to all the various peoples, cultures or
civilizations that have inhabited the earth over the last five thousand year.
Thus any world history survey has to be approached with the following caveats:
1) no professor who offers a world history survey can claim to be an “expert”
on all aspects of the course, and thus will be stronger on some aspects of the
course than on others; and 2) every world history survey will necessarily leave
out a lot of possible topics, and will give only relatively superficial
coverage to those it does contain. Given these limitations, why then has there
been a rebirth in the study of world history? What could courses with such
serious limitations offer students?
The simple answer
to the latter question is “perspective.” Since World War II , the study of
history in the United States
had come increasingly to focus on narrower and narrower topics, particularly as
one moved further into the modern period. As the amount of available data
increased with the growth of printing, the building of libraries, the spread of
literacy, the evolution of record-keeping bureaucracies, and the eventual
development of other kinds of storage media, historians were increasingly
becoming experts not on broad periods, such as the Renaissance, or even the
nineteenth century, but on “Vienna from 1880-1890” and other such narrow
specialties. This kind of immersion in the minutia of smaller places in limited
time frames fed the criticisms of historical study, especially that which
questions the relevance of studying history. The problem with emphasizing
“micro-history” to the exclusion of
larger scale, or macro-history, is that students learn only fragmented bits
of often highly specific information which they are unable to place in any
larger frame of reference. History in such a form often seems to consist of
disconnected facts and minutae of questionable relevance to anyone’s life. This
issue grows even larger as our history curriculum has expanded to include much
more non-traditional areas of study. If the study of ancient Greece,
or late nineteenth century Vienna
seems irrelevant to modern American students, how are they to feel about
studying Tokugawa Japan
or modern Africa? Our survey courses then, particularly
World History, provide a framework in which we can connect the histories of the
peoples of the world through time and space. This function is becoming
increasingly important as our world is becoming increasingly connected. It is
becoming more and more necessary that we have some understanding, not only of
our own history, but of that of other peoples.
History is also
the best academic way to encounter the cultures of the world. Through World
History we can obtain rudimentary acquaintance with the cultural diversity of
the world, and with some of the basic cultural characteristics of many of the
major cultural traditions of the world. While no one can leave a survey class
claiming to understand fully another culture, such a survey can make
significant contributions to learning about other cultures. Of course, the other
side of that coin is the issue of globalization.
While deep
cultural differences still differentiate various parts of the world from one
another, talk of a global culture is heard more frequently now than ever
before. The business, government, finance, and manufacturing sectors of cities
around the world look surprisingly similar. Technologies are similarly shared
from one side of the world to the other. A second task of the world history
survey is to outline the development and basic characteristics of this global
culture.
This text then has
three main objectives. We want to provide a kind of thematic unity that will
provide a way to link the histories of Europe, Africa
and Asia from 1500 A.D to the present. At the same time
we will try to provide sufficient discussion of these separate histories to
highlight the unique cultures of some of the world’s great civilizations in
this period. Finally, this text has been constructed with the goal in mind of
supplying the historical narrative needed to facilitate reading the primary
sources required in this class.
For the first
objective we are going to work with themes a preeminent world historian, Leften Stavrianos. Stavrianos wrote to examine
the question of how and why western civilization came to dominate much of the
world by the early twentieth century. While this topic is not new, in many ways
it is still a problem we struggle with. As recently as 1997 this same question
was revisited by Jared Diamond in his Pulitzer Prize winning Guns, Germs,
and Steel. His concern with this
question is expressed in quasi-racial terms: Why had the white man come to own
all the cargo? Diamond went to great lengths to dispel ethnic or racial
explanations for the success of western Europeans and their culture. Instead,
Diamond saw geographic circumstances as largely determining the “fates of human
societies.” On the other hand, the issues of cultural conflict around the world-
take for instance the current “culture wars” expressed in the jihad against the
west by radical Islamicists, are in effect expressions of resistance to the
real or perceived dominance of the West and its culture around the world. Thus
this question is still very much alive. Stavrianos’s schema of cultural
evolution in world history will be the backbone of the course. According to
Stavrianos, human societies evolved from kinship groups (mostly hunters and
gatherers) to tributary societies (Mostly monarchies ruling over societies
dominated by a small elite. This was the dominant form of human social
organization from circa 3000 B.C. to after 1500 A.D). The third stage in this
social evolution was the development of capitalist society. This new social
form evolved in Western Europe after 1500 A.D. Europe’s
head-start with this new, powerful type of society, combined with capitalism’s
uniquely potent capacity for both creativity and destruction propelled Europe
to dominance over the rest of the world by the twentieth century.
On this foundation
we will work to fill out the rather sparse picture of cultural and historical
development Stavrianos gives us. We will examine broad questions of tradition
and change in human societies, as well as questions of how cultures interact
with one another. Both this text and the book of primary source readings serve
these ends.
European
historiography has long seen the Renaissance as a clear indication of the beginnings
of the emergence of a new, “modern” European civilization as distinguished from
the earlier “Dark Ages” of the medieval period. Convention has often used 1500
A.D. as a convenient date to mark the movement from medieval to early modern Europe.
This common convention also serves us in the study of World History in as much
as for Stavrianos this new “modern” Europe being born
circa 1500 was in fact the new type of human social organization, the
capitalist society. Indeed, we will work with the argument that the changes
underway in or around 1500 A.D. in Europe portended
massive changes in the long established balance between the world’s great
civilizations. Although the imbalance in Europe’s favor
was not to become obvious everywhere until centuries later, with the gift of
hindsight we can observe the process of change that would ultimately affect
virtually every society in the world.
However, no one in
1500 could have predicted the kinds of changes that would sweep the world in
the next five hundred years. In that year, Europe was
still looked upon as something of a cultural backwater. It was, in relative
terms, a region of squabbling, violent,
petty states. Its cities were small, dirty, and dangerous compared to the
cities of China
and the Islamic world, and even compared to some of the great cities of North
Africa and the Pre-Columbian Native Americans. Europe
was relatively poor, and its manufactures were viewed with disdain in other
parts of the world. For the previous thousand years Europe
had struggled to return to a level of civilization equivalent to its mighty
predecessor, the Roman Empire. It would be difficult to argue that it had
reached that level by 1500 A.D.; certainly, Europe was
not viewed by others at that time as possessing a civilization equal in
sophistication and depth to the other great civilizations of either the past,
or the contemporary worlds. Much of this course will focus on the shift in this
relationship. How and why did a relatively poor, weak, and uncivilized
region such as Europe
not only evolve to compete with the India,
China, and
others, but to surpass them in many areas by 1800? Of course, states and
civilizations have always be subject to cycles of advance and retreat, rise and
fall, flowering and stagnation. What has been different in the last five
hundred years has been the ability of the West to dominate the entire world,
and the apparent failure of any other civilization to achieve parity on its own
terms. Thus when we speak of weaknesses or failures in other civilizations in
this course, we are speaking primarily in terms of how these factors affected
the civilization’s relationship with the West in the modern period.
*
* * * *
Our text will
focus on the great civilizations of the Eurasian continent. China,
India, the
Islamic world of North Africa and the Middle
East, and the civilization of western and central Europe
will command most of our attention. Japan
will be the only “secondary” civilization to be discussed in any detail.
African societies and civilizations will receive cursory attention throughout the text. While we will
briefly survey Pre-Columbian civilizations in the Americas,
the subsequent history of the Americas
is subsumed under the umbrella of Western civilization and thus will appear in
the text only where developments in the “New World”
reflect (of affect) the general trends under discussion here. For the sake of
space and clarity of theme many parts of the world will not be discussed
directly or at all in this work. Southeast
Asia and Eastern Europe can both claim
independent cultural heritages, and perhaps even civilizations. However, for
our purposes these regions are seen as outliers of the Western European and
Chinese (and earlier, Indian) civilizations. The peoples of the South Pacific
will not be covered here.
Part I of the text
will survey developments in the world between roughly 1500 and 1800 A.D. Part
II will take the discussion up to World War II. The text will conclude with a
brief discussion of the world since 1945.
Part I. The World, 1500-1800 A.D.
The Islamic World,
1500-1800.
Emerging out of Arabia
in the seventh century A.D., the religion of Islam swept across North
Africa and the Middle East with stunning
rapidity carried by victorious Arab armies which overran much of the surviving Eastern
Roman empire in North Africa and the Middle
East, and which destroyed the Sassanid Empire in Persia.
Over the next eight hundred years, Islam not only rooted itself successfully in
the lands of the early Arab conquests, but continued to expand west and
southwest into North Africa, down the East coast of Africa,
as well as east into India,
western Asia, southeast Asia and into the East
Indies. By the time of the European explorations the Islamic world
stretched from the west coast of Africa to the Spice
Islands of Indonesia, and included the Balkans in southeast Europe.
The new Arab and Islamic influences were rapidly grafted onto the existing
cultures of the conquered areas. Thus over the next several centuries these new
cultural elements melded with the great civilizations the Arabs conquered- the
Greco-Roman culture, Persian (both of which included foundation stones from the
even more ancient Middle Eastern civilizations which preceded them), and much
later Indian civilizations. Even as the Arabs solidified and developed their
political control over the newly conquered territories, a new civilization
began to emerge.
While the Arab
conquests of the seventh century seem to fit the pattern seen in western Europe
in the fifth and sixth centuries where semi-“barbarian,” martially-oriented
peoples conquered an ancient civilization, there was a critical difference.
With the German conquests of the western portion of the Roman Empire,
civilization was almost erased from the western Europe. It was to be several
centuries before anything identifiable as a cohesive, independent civilization
would again emerge to unite peoples in western and central Europe.
The Arab conquests had no such consequences for the peoples and lands overrun
by Muhammad’s successors. Indeed the new Islamic world underwent a brilliant
cultural expansion very soon after the Arab invasions. Politically unified (at
times), culturally vibrant, and economically strong the Islamic world came to
enjoy one of the great golden ages of any civilization in the tenth through the
twelfth centuries. Turkish migrations and the Mongol conquests of the
thirteenth century caused enormous political disruption in the Islamic world,
and did enormous material damage in Iraq
and parts of central Asia. However, from the mid-fifteenth
to early sixteenth centuries new Islamic empires emerged in Asia
Minor, Persia,
and India. All
three of these states would flourish in the sixteenth and seventeenth
centuries. The Islamic world as a whole remained militarily powerful and
economically strong up to 1700. Even after that time, stagnation would be a
better description of the Islamic world than decline.
Three major
empires dominated the Islamic world from the sixteenth through the eighteenth
centuries. The Ottoman Empire with its capital at Istanbul
ruled parts of North Africa, the Balkans, the area
around the Black Sea, parts of Arabia,
and the Middle East into Mesopotamia
and the Caucusus. The Safavid dynasty established a new empire in Persia,
and contested Ottoman control over Mesopotamia and the
Caucusus. The first two empires were new Muslim dynasties that ruled over a
majority Muslim population. The Mughals in India
were Muslim invaders from Afghanistan.
Their successful military adventure made them Muslim outsiders who ruled over
the majority Hindu population and the minority Muslim population that preceded
them in India.
All three dynasties were Turkish (or Turko-Mongol) in origin. All three were
built with the successful adoption of gunpowder technology. All three states
were land-based, and benefited greatly from trade on the Silk Road
that linked the Mediterranean region with China.
While the Safavid Empire was destroyed in the eighteenth century, the Mughal Empire
would survive into the nineteenth century, and the Ottoman Empire
lasted until World War I.
Residents of Istanbul,
Isfahan, and Delhi
in the mid-seventeenth century might well have felt that they lived in one of
the world’s great empires and in one of the history’s great civilizations. The
Muslim world and the empires at its center were wealthy, powerful, and
culturally vital. Muslim armies kept the peace and waged war against enemies
from the Atlantic Ocean to the East Indies.
Muslim traders and missionaries permeated the Eurasian steppes from the Black
Sea to China,
and were still helping to initiate the conversion of parts of Southeast
Asia and the Indies to Islam. Nonetheless,
the Islamic world did have weaknesses, even if their importance could not have
been understood at the time.
The first weakness
was the continuing struggle with Christian Europe. From its first expansion out
of Arabia, Islamic armies had threatened southern Europe.
Throughout the European Middle Ages Christian Europe from Spain
to Constantinople had been engaged in conflict with its
Muslim neighbors to the south and east. Religious competition increased the
emotional component of what were otherwise fairly normal competitions for land
and resources. In the fifteenth century the conflict heated up again after
something of a lull in the fourteenth century. The Spanish Christians had been
slowly rolling back Islamic rule in Spain
for centuries. The intensity of the Spanish “Reconquista” picked up in the
1400’s as Spain
actually seized Muslim territory in North Africa across
the Straits of Gibralter. The conquest of Grenada
in 1492 by Ferdinand and Isabelle marked the end of seven hundred years of
Muslim rule in Spain.
At the same time, the recent explorations by the Portuguese and Spanish were
motivated in part by a desire to seek allies and otherwise outflank their
Muslim foes. Meanwhile, the Ottoman Empire, emerging in Asia
Minor was slowly expanding into Europe. In
1453, the Ottomans overran Constantinople. One of the
great cities in world history and the capital of the Byzantine
Empire, Constantinople had withstood
Islamic pressure for almost eight centuries, and thus had arguably blocked
Islamic expansion into eastern Europe during the Middle Ages. With its fall,
the Ottomans were able to cement their hold on prior conquests in the Balkans.
Indeed the Balkans would remain in Turkish hands until the nineteenth century
and the Turks would pressure central and eastern Europe
for centuries. In the early sixteenth
century Ottoman forces slaughtered a major European army at Mohacs in Hungary.
They eventually got as far as Vienna
in central Europe. Although they failed to take the
Habsburg capital, the Turkish threat to central Europe
remained very real through the end of the seventeenth century. While certainly
not evident to anyone before 1800, this prolonged renewal of active hostilities
with Europe was to take a heavy toll on the Ottomans,
and the Islamic world in general.
Perhaps more
important though than the struggle with the west, was a weakness right at the
foundation of the Islamic world. While Muslims of many languages and
ethnicities shared a common culture in many ways and even acknowledged a strong
element of brotherhood within the house of Islam, the truth was that the
Islamic world had been divided almost from the beginning. The disputed Caliphate
of Muhammad’s son-in-law, Ali, touched off a virtual civil war. While Ali and
his heirs were all dead within a few years, his followers survived to form a
permanent dissenting group within the Islamic world. The followers of Ali and
his line, the Shi’ites, never accepted the legitimacy of the Caliphs. This
schism remained unresolved in the fifteenth century. Towards the end of the
fifteenth century a young Turkish sheikh in Persia
converted to a fundamentalist form of Shi’a Islam. Driven by extraordinary
religious fervor, Isma’il, led his tribesmen to the conquest of Persia.
His state, Safavid Persia,
was the first major Shi’ite state. From the beginning, the Ottoman Sultans, who
had inherited much of the traditional role of the former Caliphs, and the
Safavids were mortal enemies. Two centuries of often vicious war between them,
together with the active persecution of religious minorities within each state consumed
enormous resources in both states and weakened the communal bonds within each
state. This internecine struggle drove both sides to a more fundamentalist,
less intellectually tolerant and less culturally-open mentality.
Finally, even
though Muhammad himself had been a merchant, mercantile and financial
occupations carried low social status in the Islamic world. Nor did government
in the Islamic world see any role for itself in business or trade outside of
levying taxes and duties. In and of itself this stance was not unusual. Contemporary
China and
medieval Europe both saw merchants and bankers in
similar ways. However, in Europe, the importance and
status of mercantile and financial professions were to change rather
dramatically in the early modern period. The continued low status of trade in
the Islamic world was to be a significant handicap in the commercial
competition with the West.
For all the ethnic
and linguistic variety found within the Islamic world, and despite serious
political and sectarian tensions, the common bond of Islam did in fact create a
self-consciously unified world view that gave the Islamic world its distinctive
identity. The revelations of the Muhammad in the early seventh century launched
a new religion, but one with strong similarities to the pre-existing
monotheisms in the area. The religion of Muhammad was strictly monotheistic. It
recognized neither divinity in its prophet, nor any kind of supernatural
sanctity in its later holy men. The God of Muhammad was the same God worshipped
by both Jews and Christians. Muslims recognized much of the prophetic history
of the Jews as well as the prophetic stature of Jesus. Muhammad was simply the
last of a long series of prophets sent to the world. His revelations were
intended to correct the central problem of human life, namely the failure of
humans to submit to their Creator, Allah. The name of the religion itself
(Islam) simply means submission; the believer- a Muslim, is one who submits.
The religion began
with the revelations from Allah received over twenty years by the Arab
merchant, Muhammad beginning in 610. It appears that from the very beginning
Muhammad shared his revelations with those close to him. Gradually, he
attracted more and more followers. By the time of his death in 632 A.D., much
of the population of the Arabian Peninsula had been
converted to Islam.
At the heart of
the religion are the Muhammad’s revelations. Collected by his followers soon
after his death, these revelations became the holy book of Islam- the Qur’an.
The words therein are taken by Muslims to be literally the words of Allah,
since the revelations came to Muhammad in Arabic. With this final set of
revelations given to Muhammad, “the seal of the Prophets,” God (Allah) provided
a final, and in many ways quite specific blueprint for how to follow the Divine
Will. Those who accepted this guidance (Muslims) would enjoy an eternity in
paradise; those who refused to submit to Allah (especially non-believers) would
ultimately be consigned to suffer in Hell.
The Muslim view of
human nature is a relatively positive one. There is no original sin. Human
nature is basically good. Moreover, the failure of humans to submit to God was
most often the result not of willful disobedience so much as of distraction. Fortunately,
Allah provided a variety of aides to humans to help them learn how to lose the
proper path in the myriad distractions that whirled around them. The Qur’an was
the most immediate and most powerful light for mankind to fix on to guide them
through the distractions of life. But the life of the prophets itself was
another lifeline. Muhammad provided a “perfect” model of how to give oneself
completely to Allah. Accounts of Muhammad’s life and thoughts provided Muslims
with a second source of Truth. If not strictly comparable to the literal word
of God in the Qur’an, the words and deeds of the prophet still carried enormous
weight. Who better, after all, to understand how to implement Allah’s wishes
for humankind than man to whom Allah entrusted his revelations for all men. Even the study of the natural world could help
take man to God. As the world was created by God, it contained signs of the
Creator. By using the faculties given humans by Allah (namely, reason), humans
could detect these signs and use them to come closer to God. To that extent anyway, there was an early
acceptance of science in the culture of the Islamic world in the Middle Ages.
Islam may be an
eschatological religion, but it is not a religion with its focus solely on the
afterlife. Muhammad understood his revelations to be prescriptions for life in
this world. Using these prescriptions, the prophet himself built and governed
the first functioning Islamic community (umma).
The Islamic community then, was not only a community of the spirit, but was a
concrete social and political organization whose whole way of life was directed
by the revelations from Allah, and the inspirations of Allah’s prophet. Muhammad
rendered justice, waged war, carried on economic business, and lived the family
life of a normal man. There was no separation between church and state in the
Islamic world, and no clear distinction such as secular versus religious. Islam
was a way of life- not just a faith. Religious law (the shari’a) , that is law based on the Qur’an and the Hadith (the
traditions and examples of Muhammad) was the basis of community or social law.
Of course, neither the Qur’an nor Muhammad in his own life addressed all the
possible issues Muslims would face around the world over the next several
centuries. Schools of legal interpretation developed quickly in the Islamic
world. The religious scholars trained in these schools served as legal judges
and advisors in so far as they would apply principles from the shari’a to concrete cases or issue
facing Islamic society.
These religious
scholars enjoyed enormous influence and prestige in the Islamic world. They
were not, however, priests. Islam has no priesthood. Religious life has a
communal context, but the relationship between the believer and Allah has no
intermediaries. Neither does Islam have a complicated theology or a complex
system of rituals and rites. There are in fact really only five things
absolutely necessary for a good Muslim: 1) recite the creed: “There is no God
but Allah, and Muhammad is his Prophet;” 2) pray five times daily at the
prescribed hours in the prescribed ways; 3) almsgiving; 4) fast at prescribed
times; 5) try to undertake the pilgrimage to Mecca (the hajj) at least once during one’s life.
The Ottoman
Empire (1451-1922)
1453- Conquered Constantinople
1516-1517- The
Ottomans occupied Syria,
Egypt and
western Arabia.
1520-1566 - Reign of Suleiman the Magnificent
1521- Suleiman
seized Belgrade.
1520’s - The Ottomans
established an outpost in Algiers.
1529- First siege of Vienna.
1550’s- The Ottomans
established an outpost in Tripoli.
1571- Battle
of Lepanto marked the growing dominance of Europeans in the eastern Mediterranean.
1574 - Established an outpost in Tunis.
1683 - The last siege of Vienna
by the Ottomans.
1699- Treaty of
Carlowitz. Hungary
lost.
1703- Rebellion of the army linked to many
dissatisfied high officials led to the removal of the leading religious figure
in the Empire and even the Sultan from office.
1718-1730 - “Tulip Age”
The first serious attempts at westernizing reforms.
1760- Wahhabi movement began.
1774- The
Ottomans lost Crimea to the Russians.
Most of our
discussion of the Islamic world will focus on the Ottoman Empire.
It was the largest, wealthiest, and most powerful of the great Islamic states.
In fact, some believe in might have been the most powerful state in the world
in the middle of the sixteenth century. It was also the Islamic state in closest
contact with the West. Finally, it contained many of the key holy cities and
shrines of the Islamic (and especially, Sunni Islam) world, and thus was in
contact with Muslims across the entire Islamic world.
The Ottomans were
a small Turkish tribe that had settled in Anatolia, and
served as vassals of the Seljuk rulers of the twelfth century. With the Mongol
invasions of the thirteenth century, the Ottomans gained their autonomy. Circa
1300 A.D. they began to create their own independent state. In the mid- to late
fourteenth century, the Ottomans spread their control from northern and western
Anatolia into Greece
and the Balkans. This occupation of southeastern Europe
was the first significant occupation of European soil by an Islamic state since
the conquest of Spain
the early eighth century. In 1453, the Ottomans finally captured Constantinople,
marking the end of the old Byzantine Empire. The early sixteenth century saw the expansion
of Ottoman rule into Syria,
Egypt and Arabia
thereby absorbing several key holy sites, including Mecca,
Medina, and Jerusalem. The Ottomans continued to expansionist,
though less dramatically successful until the end of the seventeenth century.
At its peak, the Empire stretched from North Africa to Mesopotamia,
and from Hungary
to Arabia. After
1689, however, Europeans became the aggressors in the relationship, and began
to chip away at Ottoman holdings in Europe
and the Black Sea region in the eighteenth century. Hungary
was lost in 1689, Belgrade fell to
European armies in 1717, and Moldavia
and Crimea were ceded to Russia
in 1774. These, however, were still relatively minor losses. The Ottoman
Empire still looked like one of the great states in the world at
the end of the eighteenth century.
The Ottoman state
was originally a Turkish state governed in accordance with tribal law and
custom. As the empire grew and the Ottoman Sultan became the political ruler of
millions of Muslims from a variety of backgrounds, the role of the Sultan, the
hereditary ruler of the Ottomans, grew as well. The rule of the Ottoman Sultan
assumed of the features of the earlier Caliphs.
Their rule was theoretically absolute, and they became the primary
protectors the faithful, and of many of the most important sites in the Islamic
world. Thus the Sultans were part Turkish military and political leaders, and
part universal leaders of the Islamic world with claims back to the successors
of Muhammad. They protected their state from external foes like the Christian
Europeans or the schismatic Shi’ite state of Safavid Persia.
They maintained and patronized the great cities, shrines, and mosques of the
Sunni Islamic world- Mecca, Medina
and Jerusalem were all within the
boundaries of the empire. As protector of Mecca,
the Ottoman Sultan was also responsible for organizing the annual pilgrimage to
Mecca, the hajj. In this way at
least, the Sultan was a recognized authority throughout the Islamic world, not
just within the boundaries of the Ottoman Empire.
Finally, the Sultan was responsible for enforcing Islamic law (shari’a) within the state.
Government in the
empire was a combination of tribal tradition, feudalism, and absolutism. The
Ottoman Sultans initially governed as rulers of the tribe. When they began to
expand their state beyond their homeland in northeastern Anatolia,
the Sultans gave out conquered lands to loyal warriors to administer, much as
one finds happening in Europe in the Middle Ages. Thus
the warrior class of the Ottoman tribe constituted the first military and
political elite of the Ottoman Empire. This landed
warrior class would remain one of the backbones of the military. In fact,
through the fifteenth century, most government officials also held military
responsibilities. Close ties between government and military functionaries
remained characteristic of the Ottoman state. In rural areas, the landed Ghazi
continued to hold both military and political power, while high ranking
military officials served in the Sultan’s high council, or diwan. However, as the Ottomans expanded their rule over other
Muslims, these latter groups were rapidly incorporated into the civilian
bureaucracy. In this way, the government of the empire moved distinctly beyond its
Turkish, tribal origins in the sixteenth century. It took on many of the
institutions and ideals inherited from the grand past of the Byzantine
Empire and of the Abbasid Caliphate. The government became
cosmopolitan, bureaucratized, and absolutist in orientation.
Below the Sultan
was a council of military, religious, and political figures (the diwan) led by the Grand Vizier, the
Sultan’s chief official. The diwan served
as advisors, policy makers, and a kind of high court of appeals. Secretariats
oversaw the day-to-day functioning of the government. They drew up official
documents, kept archives, and maintained financial accounts. The state followed
the Shari’a, or religious law, but the from the sixteenth century on, the
Sultans issued additional civil laws on their own authority which constituted
another part of the law of the land. Ottoman government had close ties to the
religious elite within the empire. On the one hand the Sultan was the “Protector
of the Faith,” while on the other hand the ulema
served the state as provincial judges, dispensers of charity, and the leading
educators within the state. The judges (qadi)
were appointed and paid by the state. Their qualifications were established by
their connection to one or another school of Islamic law (usually the Hanafi
school favored by the Ottomans.) Eventually most judicial official went through
imperially sponsored schools. .
Two other foci of
political power stood largely outside the formal structures of tribal and
governmental authority. The Sultan’s household servants and harem were
enormously influential at times. Similarly, a corps of slave soldiers and
officials developed within the empire that answered directly to the Sultan. At
various times these groups could successfully influence or resist a Sultan;
they also came into conflict with other parts of the military and government,
and were thus a source of internal conflict at times.
To generalize, in
the sixteenth century, in many ways the glory days of the Ottoman
Empire, the Sultans enjoyed enormous power and prestige exercised
largely through their households. In the seventeenth century, the power of the
household waned while that of the Grand Vizier waxed greatly. The Ottoman Viziers
operated through control over the diwan
and the various viziers and secretariats in the bureaucracy. With the slow
decline in the power of the Sultan came a reduction in the ability of the
central government to exercise effective control over outlying provinces. By
the eighteenth century, many areas within the empire were effectively
autonomous in many ways even though they chose to remain formally part of the
empire.
Another factor
that contributed to the gradual weakening of the Sultan’s authority was the
lack of a clear process of succession. The almost free-for-all character of the
struggle for power following the death of a Sultan led to numerous instances of
fratricide and other violence with the Sultan’s family and clan, executions,
purges, and even civil wars. Over time this lack of a peaceful, systematic
process of succession damaged the authority of the Sultan and made continuity
within the government very difficult if not impossible. Both weaknesses took a
toll on the government and the state by the end of the eighteenth century.
The earliest
Ottoman conquests were carried out by the traditional Turkish warrior class
(the Ghazi) of the tribe. These warriors like their ancestors fought as a light
cavalry. The Ghazi remained a critical element of both military and political
power within the empire. With the conquests of the Balkans in the late
fourteenth and fifteenth centuries, elements of the Christian aristocracy of
the region were recruited. They brought with them heavier armor and a style of fighting
more similar to the heavy cavalry of western Europe or the Byzantine
Empire. Finally, by the fifteenth century the Ottomans had begun
to build an infantry base for their army comprised of slaves recruited from the
Balkans. Other infantry were recruited from around the empire.
Levied regularly
from the Christian Balkan population as children, these slave soldiers, the
Janissaries, became a counterbalance to the military power of the aristocracy,
but more than that they were perhaps the best troops in the world in the
fifteenth and sixteenth centuries. The great expansion of the empire was built
on their backs. For centuries the Janissaries struck terror into the hearts of
Christians in eastern and central Europe. By the
sixteenth century, older Janissaries were effectively retired into society with
many privileges. Allowed to marry and have children, and integrated into the
business sectors of society the Janissaries became a distinct class unto
themselves with a strong interest in maintaining the status quo.
With all the
states resources at hand, the Ottoman Sultans were able to maintain a standing
army of about 70,000 men and a reserve force of 200,000. In times of emergency,
even larger forces could be raised. Needless to say, such a force far surpassed
the military capabilities of any given European state at the time. Not
surprisingly, the scorecard of the wars between the Ottomans and Europeans is
heavily in favor of the Ottomans well into the seventeenth century.
While early
Ottoman success came through the successful use of the traditional Turkish
Ghazi cavalry, their later conquests in the Balkans and elsewhere were made
possible in part by the rapid adoption of gunpowder technology from Europe.
However, the Ottomans failed to develop these technologies further on their
own. Almost four centuries after their first use of guns and artillery, the
Ottomans still relied on European trainers and engineers, as well as European
materials. This was to prove a very costly failure.
With a population
of about fifty million people in the sixteenth century, the Ottoman
empire was about twice the size of any European state. Population
may have increased by 50% in the 16th century. Its society was
diverse. Pastoralist nomads roamed the deserts and steppes of the Ottoman
world, while much of the countryside in the heartlands of the empire was dotted
with agricultural villages. These rural areas were dominated by local
aristocracies. Touching on the Black Sea, the Mediteranean
Sea, the Red Sea,
and at times the Persian Gulf as it did the Empire had
many towns built in fishing and trade. As the home of many of the ancient Near
East’s great cities such as Istanbul,
Jersusalem, Damascus, Alexandria,
and Mecca the Ottoman
Empire enjoyed a strong urban base. Urban elites exercised
significant social and political influence, at the local level especially. The
empire was multi-ethnic, multi-lingual, and multi-religious. The majority of
the population was Sunni Muslim, but there were sizeable minorities of
Christians, Jews, and Shi’ite Muslims.
For centuries,
Islamic society had practiced remarkable tolerance when dealing with its
religious minorities. This was still true early in the history of the Ottoman
Empire. However, as the conflicts with the infidel West and the internecine
conflict with the Safavids intensified, attitudes towards religious minorities
hardened. Shi’ites, Christians, and Jews within the Ottoman Empire
were put under increasing pressure and were viewed increasingly as potential
threats to the state and the Islam. While never reaching the level of organized
religious persecution seen in Western Europe at times,
it is fair to say that the mind-set of the Islamic world was less tolerant and
less open to outside influences than at any time in its history.
Like many other
empires, there were numerous cracks in the imposing façade of political and
military power. The Ottomans were remarkably successful in many ways in
unifying the peoples under their rule, but we should remember that local,
ethnic and religious identities always outweighed any identification with the
Empire. There were long-standing issues between urban and rural areas, between Sunnis
and Shi’ites, between Muslims, Christians and Jews, and between Turks and
Arabs. This lack of real social cohesion made fundamental reform very
difficult, if not impossible.
If religious
fervor and military ardor drove Ottoman armies to victory, economic strength
and diversity provided the foundation for centuries of continued vitality. In
the early sixteenth century, the Ottoman empire was
virtually self-sufficient economically.
With the possible exception of China,
the Ottoman Empire is thought by some to have been the
wealthiest state in the world in the early to mid-sixteenth century.
Traditional agriculture provided a stable food supply for the empire’s
population. At the same time commercial agriculture (Maize, tobacco, and
cotton) added a further dimension to the empire’s agricultural production.
Manufacturing in the empire remained strong, but largely traditional in
organization and technique. Ottoman merchants were active and prosperous before
1700, but of low social status among the Turks. Most trade in the empire was
internal, and most was carried overland. The Ottomans did import a few products
from Persia, China,
and India. Even
with this trade, much of it came over the Silk Road
rather than via the sea.
For all its
strengths though, the Ottoman economy gradually weakened through the
seventeenth and eighteenth centuries. One of the weaknesses in the economy was
the dominance of long-distance trade by non-Muslims and/or foreigners. The
Turkish political and military elite was largely disconnected from commercial
interests. Moreover, even among the other Muslims, trade and financial
occupations held only a very low social status. Thus the Islamic world in
general, and the Ottoman Empire in particular was
largely unable to recognize the enormous threat posed to its security by the
aggressive expansion of European control over international trade. Unlike the
supportive relationship between government and traders that was developing in Europe,
the only interest the Ottoman government took in trade was in the collection of
duties and taxes. In fact, the prevalence of Christians and Jews among Ottoman
merchants provided willing partners within Ottoman society for Western
commercial interests that sought entry into the Ottoman markets. The dominance
of long-distance trade by Europeans and the rerouting of this trade from the Silk
Road to the oceans deprived the Empire of a substantial source of
revenue by the end of the eighteenth century.
The Ottoman
economy also suffered from the world-wide inflation set off by the influx of
American silver through the Europeans from the mid-sixteenth through the
seventeenth centuries. The pressures caused by rampant inflation led to the
destruction of some manufacturing and to increased social discontent within the
empire. Finally, the Ottoman economy saw none of the technological innovation
that accompanied the evolution of capitalism in Western Europe.
The pattern of trade that developed with the West even in the sixteenth and
seventeenth centuries was that of Ottoman raw materials in exchange for
European (or other) manufactures, a pattern that presaged the later pattern throughout
the world in the nineteenth century.
The culture of the
Ottoman Empire was dominated by the great religion at
its center, and by the vast cultural tradition of its past. The religion of
Islam dominated culture and life in the whole Islamic world, and thus in the Ottoman
Empire. The majority of its inhabitants were Sunni Muslims who
traced a kind of institutional brotherhood back to the days of the Caliphate.
They shared with the Shi’a Muslims a devotion to the revelations of Muhammad
transcribed into the Qur’an. All Muslims also looked to the non-canonical
traditions of Muhammad for prescriptions for living. All Muslims, too, lived
their lives according to some interpretation of religious law. For all Muslims,
Islam was not just a faith, but a total way of life. This was the great bond
that united all Muslims from North Africa to Indonesia.
The single greatest glue for this bond was the Qur’an itself. Not only was the
Qur’an authoritative for all Muslims, but because Allah’s revelations had come
to Muhammad in Arabic, it was necessary to keep them in Arabic. The Qur’an was
then quite literally the words of Allah. All Muslims needed to read Arabic to
access the Qur’an and Allah’s revelations contained therein. So, all Muslims,
of whatever origin, could communicate (at least in theory) in Arabic.
The Empire’s high
culture was primarily a blend of Islamic, Arab, and Persian traditions and
learning. Art and architecture prospered in this period. The scientific,
medical, and philosophical traditions of the Islamic world circa 1500 were on a
par with any existing or preceding civilization. Literacy was fairly
widespread.
The only shadow on
the cultural life of the Ottoman Empire in before 1700
A.D. was the pronounced movement towards more extremist critiques of earlier
rationalist philosophy and science. In effect, theology and religious law
pushed science, philosophy, and technology into the margins of intellectual
life. Islamic science froze. Islamic thought in general constricted just at the
time when European thought was expanding at a heretofore unprecedented rate.
During the 18th
century the Ottoman Empire fought a continuous series of
wars with it neighbors Persia,
Austria, Russia
and Poland. The
Ottomans gradually lost ground to their European opponents. Indeed, it was the
competition between the European states that allowed the Turks to hold on to
any of their European territories. In 1774, the Ottomans were forced to give up
the Crimea, to grant autonomy to its Danubian provinces,
to allow Russian ships passage through the Dardanelles,
and to grant the Russians rights of protection over Orthodox Christians within
the Ottoman Empire.
In 1798, The
French seized Egypt.
Russian and English opposition to the French forced them out again in 1801, but
marked the first time an Islamic core region had been conquered by Europeans,
at least since the Crusades. Moreover, the French occupation brought with it
direct exposure to new European technologies, military organization, and
thought. Following the withdrawal of the
French, the Ottomans were unable to reassert effective control over Egypt.
In 1805 the nominal governor of Egypt
became the de facto ruler of an independent state, although he continued to pay
lip-service to the Ottoman Sultan.
European states continued
to pressure the Ottoman Empire throughout the early
nineteenth century. The Sultan’s inability to deal effectively with European
aggression, the nationalist up-swellings of people within the Empire led it to
called “the sick man of Europe” by Tsar Nicholas I of Russia
in 1833. Caught especially between French and Russian aggression in the early
19th century, the Ottomans came to rely on the British to intervene
on their behalf.
Safavid Empire
The Safavids were
another Turkish dynasty that established a major state in the Middle
East in the early modern period. Led by the charismatic and
fervent (?) boy Shah Isma’il, the Safavids emerged out of northwest Persia (?)
in the early 16th century. They dynasty established its rule over
the rest of Persia
by 1524. (?) Fervent Shi’ite Muslims, the Safavids were the major political and
military rivals of the Ottomans through the seventeenth century.
They resembled the
Ottomans in their Turkish origins, their Islamic faith, their successful
exploitation of gunpowder technology, and in their establishment of a powerful
new state on the foundations of the ancient states of the Middle
East. Their differences from the Ottomans were primarily two.
First, the Safavids were Shi’ites. Their state was the first major state in
which Shi’a Islam was predominant. Secondly, they maintained and reinforced the
essential Persian character of the empire.
Shah Isma’il
founded the empire in 1524 with its capital at Isfahan.
From the beginning the Safavids were in conflict with the Ottoman
Empire. War between the two states continued periodically for
centuries. The Safavid state reached its economic and political peak a century
later under Shah Abbas (1587-1629 A.D.) The quality of leadership in the empire
declined after Abbas and with it the fortunes of the empire. By 1700 Afghan
tribes were pressuring the eastern borders. In 1722 Afghans captured Isfahan,
and in 1747 the last Safavid shah was assassinated. A half century of political
chaos followed in Persia.
Savafid government
was largely feudal in nature with regional governors given land, titles and
authority in exchange for performing administrative tasks and providing
military protection for the region. The civilian bureaucracy expanded with the
reign of Abba. The central government itself employed large numbers of slaves,
mostly from central Asia, who converted to Islam and often
acquired powerful positions at court. A final power block was the Shi’a clergy-
the mullahs (sp?). As in the Ottoman
Empire, the shari’a was the basis of state and local law. The
clerical elite served both as spiritual leaders and as legal officials. In the absence of an efficient bureaucracy,
the mullahs were extremely powerful in rural areas. As royal leadership
weakened in the seventeenth century, the power of the mullahs grew. Similar,
too, to the Ottomans, the Safavids lacked a clearly defined system of
succession. The Safavid dynasty suffered the same kind of conflicts and
intrigues that afflicted the Ottomans. Shah Abbas himself killed or blinded three
of his five sons during his reign. His eventual successor was
Safavid society
was almost exclusively Muslim, and possessed no sizeable religious minority of
Christians or Jews which might have provided a conduit for contact with the West.
The Safavid state was more predominantly rural than was the Ottoman
Empire. It possessed, therefore, only a small urban class engaged
in trade and industry.
The economy was
based on agriculture with only small mercantile and manufacturing sectors. Shah
Abbas established a vital industry in silk production and manufacturing. Traffic along the Silk Road
provided significant revenues through the seventeenth century. Isfahan
itself became a significant trade center. Trade with Europeans increased
dramatically in the early seventeenth century when the English East India
Company sought trade relations. Eventually, the diversion of trade from the
overland Silk Road to European-dominated sea routes hurt
the empire’s economy and led to the steady erosion of revenues the Safavids
derived from international trade.
Safavid society
maintained the tradition of higher learning it inherited from the past, but the
fundamentalist character of Safavid Shi’a Islam meant that the range of
non-religious intellectual activities grew ever more restricted.
Mughal Empire (1524-1857)
1498- The Portuguese
first reached India.
1524- Babur began
his conquests in northern India.
1556-1605- Reign of
Akbar.
c. 1600- India
had a population of about 100 million people.
1608- First English
factory built in India.
c. 1700- The Mughal
Emperors ruled almost the whole subcontinent by this point.
1739- The Mughal
capital at Delhi looted by Afghans.
1757- The British
defeated the ruler of Bengal.
1760- Another
Afghan invasion marked the end of any effective control by the Mughal emperors.
1761- The British
defeated the French in India.
1818- The East India
Company became the de facto police force for the continent.
1857- Sepoy
Mutiny. The last Mughal emperor removed
in the next year.
The Mughals were a
Turkish-Mongol dynasty from Afghanistan
that moved into northern India
in the early sixteenth century after being pushed out of it small khanate near
Kabul. The empire was founded by Babur in 1524. At that time northern India
was in a state of relative chaos with a myriad of small independent states of
mixed Muslim and Hindu populations. From Babur’s Empire in northern India,
the Mughal Empire gradually spread south until all but the southern tip of India
was under Mughal rule in 1690. Almost as soon as Aurungzeb died in 1707, the
empire began to crumble; subject areas fell away rapidly. In 1739 Persian
sacked Delhi itself. The rapidly
receding power of the Mughals left many parts of India
in a political vacuum which the British and French gladly stepped into. The
year 1757 was decisive. In that year, Delhi
was sacked again, this time by the Afghans. In the same year, the British
defeated the ruler of Bengal and put part of India
under its rule for the first time. After this Mughal rulers became virtual
figure heads. Government devolved into the hands of hundreds of small state.
It was in the
context of this political decentralization that European influence in India
developed. English and French influence grew rapidly after 1739. From the beginning, the two European states
were competing with one another for control of Indian trade. By 1760 the
English had pushed the French out of India
thereby leaving no major obstacles, either Indian or European, to the expansion
of English influence on the subcontinent. For several decades the British
presence in India
was largely private. It was in fact the British East India Company which had
conquered and then ruled Bengal. Only after flagrant
misrule by the company did the government of England
step in. From 1818 onwards, India
was divided into two categories of states: British India
(those states ruled directly from London)
and Indian India (local dynasties under British supervision). This dual rule
was in place until the Sepoy Mutiny of 1857. After that the British crown took
direct control of all of India.
From their origins
as tribal sheikhs, the Mughals evolved into the rulers of a multi-cultural,
centralized state with a highly bureaucratized government. Upon their initial
conquests, the Mughal’s gave out land to key followers to administer, much as
was done in medieval Europe and the Ottoman Empire. However the Mughals quickly
realized the problems inherent in this kind of feudal system. In order to build
an effective central government the Mughal government turned to existing
Persian administrative models and practices. Indeed Persian even served as the official
language of government for some time. Largely made up of foreigners at first,
the imperial bureaucracy came to include Afghans, Persians, Indian Muslims, and
even Hindus. Civil and military authority was linked. In fact, civil officials
were paid and ranked according to the number of troops they commanded. Over
time, fewer and fewer officials now were given lands, instead they were paid
through non-heritable revenues thus making this new warrior elite dependent on
the Great Mughal.
Land within the empire was of two types: 1)
that ruled directly by the Emperor; and 2) that
governed by subject rulers who owed
the Mughals financial and military support. The central government of the
Mughals was itself was still mobile, it followed the Emperor. Ministers ran various secretariats and
oversaw the bureaucracy. In broadest
terms the government was designed to collect taxes, maintain order, enforce
law, build and maintain roads and bridges and encourage cultural life.
The government was financed through taxes-
primarily a land tax which hit primarily
peasant farmers. There were also
custom duties, import and transit taxes. The Mughals also collected tribute
from conquered territories and dependent states. Most taxes went into the
imperial treasury where they supplied the means to build public and government
buildings, roads, and the military. Much also went into the lavish lifestyles
of the emperors, the bureaucracy and the aristocratic elites. Very little was put into public works,
irrigation systems, or disaster relief. With the end of conquests and the
failure to innovate economically, government revenues declined dramatically by
the end of the seventeenth century. The government was not actively involved in
developing commerce, nor did it rely heavily on commerce for revenue.
Mughal government
did have a number of weaknesses which came to the forefront over time. The more
or less traditional lack of a principle of orderly succession among
Turkish-Mongol tribes led to the same kinds of instability and discontinuity in
India that we
mentioned in the Ottoman Empire.
The Mughals, like the Ottomans and Safavids,
owed part of their rise to power to their successful adoption of gunpowder
technology, especially artillery. They did develop a musket-carrying infantry
in the seventeenth century, but continued to rely on foreign advisors and
imported weapons. Nonetheless, the Mughals of the sixteenth and seventeenth
centuries demonstrated significant military power. They were able to field
armies of thirty thousand men or more. The heart of their army was the heavy
cavalry. Their soldiers were drawn in part from feudal levies on the part of
their subject states and vassal states, and in part from conscription from
territories ruled directly by the Great Mughal.
The Mughal failure to learn to use and
innovate on western technology was a problem, but given the rapid
disintegration of their authority even before European pressures mounted, it
may not have been truly critical in this instance.
India was an enormously populated land in the
early modern period with a population estimated at 100 million in the early seventeenth
century. Akbar the Great’s capital city
of Agra had a population of 200,000 in the early
seventeenth century, about twice the size of contemporary London. The great majority of the population was
Hindu, with a strong admixture of Muslims in the north and on the west coast of
India. The
basic Muslim/Hindu split in society was manifested in quite concrete ways when
it came to how the different peoples saw religious and social order. Hindu
society was rigidly ordered into myriad castes. The caste one was born into
determined virtually all the basic conditions, duties and opportunities of
one’s life. Muslim society was more egalitarian and social mobility was easier
than among the Hindus. On the other hand, Islam (like Christianity and Judaism)
is an exclusive religion. It claims to have an absolute and total Truth. All
other religions were seen as idolatrous lies. Hinduism itself was somewhat
eclectic and amorphous. What was more, the Hindus tended to be very tolerant of
other religions. Thus the followers of the two religions were at loggerheads on
the fundamental questions of social organization and religion.
The task of
creating a sense of unity was a monumental one in early modern India.
The native Hindus were made up of the
many ethnic and linguistic groups who had inhabited the subcontinent for
millennia. The Muslims were Afghans, Persians, and native converts to Islam. A
few Europeans lived in ports. While life in rural India
was largely unchanged, urban life was quite cosmopolitan. Society was dominated by Muslim and Hindu
aristocracies, while the masses were Hindu peasants. Members of the government
and the Muslim elite enjoyed a lavish lifestyle. Mughal rulers and the Muslim elite were
famous for their love of hunting, alcohol, opium, and sports. India
did have a small, but active artisan and merchant class. The great majority of
people in these professions were Hindus. Ultimately, India
was unable to unify successfully the same way European countries were.
By some estimates, India may have been the wealthiest land in the
world. Obviously then, the Mughal Empire
enjoyed a sophisticated, diverse economy which was active and successful in
many sectors. However, the Indian economy was based on traditional agriculture.
While commercial agriculture expanded its role in the economy as the power of
the central government increased in the seventeenth century, trade failed to
take the central role in the economy, or in government policy that it did in Europe. Cotton, sugar, spices, indigo, and mulberry
trees were among the main exports. Nor should India’s manufacturing be overlooked. Her textile
industry was enormously successful at the beginning of our period. Indian cloth
could be found from East
Africa to China. Manufactures for domestic consumption were
also highly developed. There was some expansion of roads and water
transportation systems to link new commercial and manufacturing centers in the
seventeenth century. A final part of the economy, especially important to the
revenues of the Mughal rulers was that of loot taken from conquest together
with tribute payments from defeated or cowed states within the empire. One of
the explanations for the weakening of the Mughal state in the eighteenth
century was the cessation of new conquests and the subsequent drying up of that
part of the Empire’s revenues.
The kingdom’s finances were further stressed
by waste and extravagance by the empire’s central government and elites.
Enormous amounts of money were spent on government buildings and high living,
but relatively little was spent on building infrastructure or on supporting the
masses in times of crisis. As the seventeenth century progressed growing
economic squeeze on the government led it to impose greater and greater taxes
on the rural peasants. Within a short time, the peasantry were burdened with a
crushing tax load, and the rural economy went into marked decline.
Life in Mughal India was dominated by religious law. Muslims
organized their lives according to the revelations of Muhammad, and the laws
based on his subsequent words and actions. The basic pattern of Hindu life was
established in the ancient religious or philosophical texts, and in the later
Laws of Manu. Religious leaders were enormously influential in both
communities.
India was the homeland of two of the world’s
great religions: Hinduism and Buddhism. While they differ in significant ways,
they also share a common set of concepts. Because Buddhism died out in India long before our period began though, we
will discuss only Hinduism at this point. We will provide an overview of
Buddhism in our discussion of China.
The traditional Indian worldview found the
key to understanding the human condition in the understanding of the role of
human desire. Human actions are the result of some kind of desire. It is these
actions that give us much of our identity. However, this individual character
we develop through our desires and actions is not real. Our attachment to this
identity traps us in illusion and prevents us from seeing Reality. For Indians,
nothing in the material world is truly real. It is only illusion. The human
predicament is to find a way to escape the illusory world of material reality
and to rejoin the ultimate Reality which lies beyond our senses and reason. In
Hinduism, the individual soul is reunited with the “world soul,” Brahman. The
natural world may not be “real” in some ultimate sense, but there is a kind of
universal moral order to creation which constitutes the mechanism by which
people can move themselves towards liberation from this world.
The basic moral principle, karma, is similar
to the notion “you reap what you sow.” That is to say, there is a kind of cause
and effect relationship between one’s actions and one’s progress towards
liberation. The journey to liberation is not a journey of a single lifetime.
Time, in Indian cosmology, is not linear, but cyclical. The notion of being
trapped in the material world is not simply a metaphor. The individual will
live through a theoretically endless succession of lifetimes in this world if
liberation is not achieved. One’s progress towards the ultimate release can be
charted by one’s place on a kind of hierarchy of live things and of humans. A
successful life in one cycle will result in being reborn in a higher order being-
either a higher form of animal or plant life than in one’s last life, or as a
higher caste human being. A poorly led life will move the individual back down
the scale in the next life cycle.
But how does one know the proper way(s) to
live in order to work effectively towards liberation. The answer lies in the
Indian word dharma- perhaps most
easily defined as “duty.” (It can also mean something like “work”) The ultimate human dharma is simply to seek liberation. The term is also used though to discuss
concepts how to live religiously significant lives. Although different groups
and different religions in India used the word in a variety of ways, we will
work with a set of usages that apply generally in Hinduism. The term is used to
describe paths one could take towards the desired goal of unification with
Brahma. One avenue, one type of dharma,
was the cultivation of the gods through proper rituals, sacrifices, and prayer.
A second type of dharma, was the
individual pursuit of escape through intensive meditation. The third major type
of dharma was caste dharma- the
performance of the duties of one’s caste. This third type of dharma essentially meant that the proper
performance of one’s daily life had religious value. Thus in Hinduism, a good,
religious life could focus on participation in
priestly-organized ceremonies, or on the individual ascetic’s solitary
battle with himself, or simply in living day-to-day in the proper way. Of
course, many people participated in all three forms at different times of their
lives. All three types of dharma were
intended to help one lessen one’s attachment to self and to this world by
reducing desire.
The Mughal empire was quite cosmopolitan
with an ethnically, linguistically, and religiously diverse population. The art
and architecture of the period reflects influences from Persian and Indian
traditions, especially. However, it is still true that by and large the
population of India shared a common culture based on the culture of early India. Even the Muslim political and military
elites who entered India in waves between 1000 A.D. and c. 1500 A.D.
rapidly assimilated much of traditional Indian culture. Muslims and Hindus coexisted fairly
comfortably in the early Mughal empire. Unfortunately, the Mughal rulers of the
later seventeenth century moved to reverse more than a century of religious
tolerance. Hindus and their temples were increasingly persecuted. This
expanding chasm between the two main religious groups contributed to the rapid
political disintegration of the Mughal empire in the eighteenth century.
Hindu high culture
was severely damaged by the persecutions
of the late seventeenth century. Many temples were destroyed completely. The
Mughal government placed controls on many aspects of traditional Hindu culture
including the use of Sanskrit literature. This forced Hindus to use their
vernacular languages for literary and religious purposes. With the “official” Hinduism of the temples and clergy
suppressed, a “new” Hinduism emerged
based on vernacular languages, family ceremonies, public processions, and other
types of popular devotional practices.
Although ultimately, India’s
Mughal rulers were to opt to turn decisively against the Hindu faith of the
masses, there were some earlier attempts to bridge the social and religious
gaps in Indian society. In the early fifteenth century, Guru Nanak preached a
new faith. For the Sikhs there was one God for whom charity and goodness was
most important. Neither creed nor caste was
relevant. For that matter, this new religious did not require an established
priesthood. The second attempt at
overcoming religious divisions in India came with the Emperor Akbar’s attempt
to model (and legislate) a sort of universal morality, and his efforts to bring
together representatives of all major religious traditions in India to exchange
ideas on a regular basis. In his own life he remained devoutly Muslim, but he
both integrated elements of other traditions into his own practices, and
tolerated other religious traditions.
By 1700 all major
Islamic states were in decline. The
Safavid empire was overrun by the middle of the century and Persia
lapsed into a half-century of political chaos. In India,
the power of the Mughals was waning while French and English influence
increased dramatically. After 1857 in fact the British began to carve out a
territorial state of their own on the subcontinent. Decline in the Ottoman
Empire was not as dramatically evident as in the other two states,
but was serious nonetheless. By 1800 the Ottomans had fought a series of wars
against their neighbors and were losing ground slowly but surely in Europe
and the Caucasus.
Neither the
Safavids nor the Mughals made serious efforts to respond to growing western
power in their states. In truth, the disintegration of central authority in
these states was so rapid that it probably precluded any chance for meaningful
reform at the level of the central government. However, the Ottoman
empire, while weakening, retained a political and military
presence in the middle east through the nineteenth century. And there we can
see the great variety of responses and attempted responses to the changing
nature of the world in the eighteenth and nineteenth centuries. In general we
can see three basic types of responses to rising Western influence. Among the
conservative ulema and other
conservative sectors of society, the intrusion of the west was often blamed on
the failure of the Islamic world to maintain the purity of its religion. Their
response then was to call for reform of the religion, and with it the culture.
The basic idea was to return to the purity of religion and culture established
by the Prophet and his immediate successors. This type of reform effort was the
most common through the eighteenth century. The most dramatic of these calls
for reform via a return to traditional Islam came in Arabia
with the eighteenth century Wahhabi movement, and with the Mahdist revolt in
the Sudan in
the 1870’s. Neither of these movements
produced the desire results, but both are claimed as antecedents by many of
those we associate with “Islamic fundamentalism” today. Thus, this type of
reform effort is very much alive in the contemporary Islamic world.
A second type of
response was to attempt to mimic some of those features of European culture
deemed to be critical in the changing balance of power.
The end of
political expansion and conquest, the rapidly growing loss of revenue from
long-distance trade, and the slow insinuation of European merchants and
manufacturing into the economies of the Islamic world together produced
enormous economic weakness. In effect
these problems weakened the very sectors- the imperial administration, the
mercantile and manufacturing sectors, needed to make many of the reforms that
might have enabled these states to match changes in Europe. The imperial administration of the great
Islamic empires was losing its ability to rule effectively in the provinces.
The decentralized states of the 18th century lacked then the strong
central institutions that could effectively initiate, guide, and even compel
the kinds of reforms necessary to match advances made in Europe.
In fact, the 18th century was a period of growing political and
economic instability. Entrenched hereditary elites of landed gentry, palace
guards, military castes, local princes, urban craft guilds, and the ulema made meaningful reform all but
impossible. At the same time, the strength of the central government was waning
in all three empires.
During the 18th
century the Ottoman Empire fought a continuous series of
wars with it neighbors Persia,
Austria, Russia
and Poland. The
Ottomans gradually lost ground to their European opponents. Indeed, it was the
competition between the European states that allowed the Turks to hold on to
any of their European territories. In 1774, the Ottomans were forced to give up
the Crimea, to grant autonomy to its Danubian provinces,
to allow Russian ships passage through the Dardanelles,
and to grant the Russians rights of protection over Orthodox Christians within the
Ottoman Empire.
In 1798, The
French seized Egypt.
Russian and English opposition to the French forced them out again in 1801, but
marked the first time an Islamic core region had been conquered by Europeans,
at least since the Crusades. Moreover, the French occupation brought with it
direct exposure to new European technologies, military organization, and
thought. Following the withdrawal of the
French, the Ottomans were unable to reassert effective control over Egypt.
In 1805 the nominal governor of Egypt
became the de facto ruler of an independent state, although he continued to pay
lip-service to the Ottoman Sultan.
European states
continued to pressure the Ottoman Empire throughout the
early nineteenth century. The Sultan’s inability to deal effectively with
European aggression, the nationalist up-swellings of people within the Empire
led it to called “the sick man of Europe” by Tsar
Nicholas I of Russia
in 1833. Caught especially between French and Russian aggression in the early
19th century, the Ottomans came to rely on the British to intervene
on their behalf.
Ming and Qing China
(1368-1912 A.D.)
Ming dynasty
(1368-1644 A.D.)
1368- The leader of
the successful Chinese rebellion against the Mongol rulers of
China
proclaimed the beginning of a new dynasty in China.
1402-1424- Reign of
Ch’eng-tsu who moved the capital to Peking (1421).
1405-1433 -
Voyages of Cheng-Ho announced the potential of Chinese supremacy at
sea between China
and the east coast of Africa.
1408- Under
Ch’eng-tsu’s patronage a compendium of
22,877 rolls of Chinese
literature
was completed.
1460’s-1470’s- The
Great Wall was strengthened.
1514 - Portuguese
reached China
1549- St. Francis
Xavier landed in China.
1551-1610 - Matteo
Ricci worked in China.
1557 - The
Portuguese established a base at Macao.
1550’s-1560’s- The
Ming held off renewed Mongol attacks.
1600- China’s
population reached about 150 million.
Qing (Ching,
Manchu) dynasty (1644-1912)
1644- Qing dynasty came to power
in northern China.
1662-1727 - reign of
K’ang-hsi
1681- Final
resistance to Qing rule eliminated. Southern China
brought under
Qing control.
1683- Coastal pirates
were brought under control with European help, and with Japan’s
self-imposed isolation.
1689- Treaty of Nerchinsk settled border problems with Russia.
1697- K’ang-hsi led
the conquest of western Mongolia.
1700- The
population of China
recovered to 150 million after tumultuous
17th century.
1704-1742 - Papal decisions issued against the Jesuit
positions in the Rites Controversy.
1707- The Chinese
kicked out all European missionaries but the Jesuits.
1720- Chinese
extended influence into Tibet.
1727- Treaty with
the Russians stabilized the northern border and secured Chinese
control over the eastern steppes.
1737-1795- Reign of Ch’ien-lung. Under this emperor China
reached its greatest
economic
prosperity and its greatest geographic extent.
1757- Canton
declared the only port available for foreign trade and traders.
1773- The Jesuit
order was dissolved by the Pope. The remaining Jesuits in China
were
expelled.
1796-1804 - The White Lotus rebellion broke out.
1800 A.D. - The population of China
reached 300 million.
Ming dynasty
(1368-1644 A.D.)
At the time of the
first European explorations, the Ming dynasty ruled China.
An indigenous dynasty, the Ming had removed the Yuan, or Mongol, dynasty that
had ruled in China
since the thirteenth century. Government under the Ming followed traditional
models. With his accession to power the first Ming emperor issued an
announcement accepting the Mandate of Heaven which provided him with both the
authority to rule as emperor, as well as the heavy responsibilities that came
with this divine sanction. The Ming used new nationalist sentiments in China
to solidify their position following the removal of the foreign Mongol dynasty.
The dynasty’s patronage of neo-Confucianist scholarship further served to
emphasize the traditional character of the regime. The regime’s political
center remained in northern China.
It was the Ming who established Beijing
as the capital of the Empire- a status it would hold for the remaining
centuries of imperial rule in China.
Early Ming rulers
extended China’s
dominance to Korea
and southeast Asia. Expeditions were also undertaken versus the Mongols. The
Great Wall was strengthened and extended. By 1424, China
had established a kind of loose suzerainty over the Indian Ocean.
Between 1405 and 1433 the Chinese launched a series of sea voyages, led by the
Muslim eunuch Cheng Ho, which carried Chinese fleets as far as East
Africa. The first voyage included 27,800 men, 62 large ships, 255
smaller vessels. The third voyage was of a similar scale. The voyages were a
means of demonstrating Ming claims to supremacy throughout the entire region.
Soon, however,
political infighting became a problem. On the one side were the landed gentry
who traditionally had dominated Chinese government and economy. Their interests
were primarily agricultural. They favored a more traditional focus on inland
affairs and inland borders. On the other side were the eunuchs employed in the
government to balance the influence of the gentry. Their interests were more
closely tied to the mercantile sectors of the economy. The conflicts between
these two groups in the early fifteenth century expressed themselves in the
debate over the importance of overseas trade and contact for China.
However, the movement of the capital north to Beijing
from the south was an early sign of the influence of the landed gentry. In
1434, they won a total victory. The Emperor decided that the empire’s focus
needed to be on the north and on its traditional agriculture and internal
trade. Moreover, it was the traditional worries about northern steppe invaders
that required military attention and resources, not the shores of southern China.
International contacts beyond her traditional sphere of influence were deemed
to be neither of particular economic value, nor culturally beneficial. The
victory of the agricultural interests of the landed gentry led to the almost
complete abandonment of Chinese sea-borne mercantile and military fleets. China
literally beached its navy and it merchant fleet. With the withdrawal of the
Chinese from the seas, piracy and smuggling became chronic problems.
Europeans,
however, were not among China’s
problems under the Ming. The Portuguese did reach China
in 1513 A.D., and later were allowed to set up a trading post at Macao
in 1557. Neither these early contacts,
nor later diplomatic, religious, or economic missions by Europeans posed any
threat to the empire through the seventeenth century. In fact, the Europeans
were often used to help the Chinese patrol their coasts after giving up their
own navy.
By the early
seventeenth century, the Ming dynasty was experiencing difficulties. Decades of
increasing turmoil culminated in 1644 A.D. with the accession to power of a new
dynasty, the Qing (or Manchu) dynasty. Although
the Manchus were actually sinified “barbarians” from north of China,
the transition from Ming to Qing dynasties took place on traditional patterns.
Heavy and unequal taxation combined with court politics and intrigue provoked
rebellions in provinces. The military establishment was paralyzed by the involvement
of some of its leadership in court intrigue. Barbarian raids in the north, and
Japanese piracy on the coasts increased in intensity. Finally, the Manchus
overran northern China.
The Manchus named
their dynasty the Qing. As had the
Mongols before them, the new northern conquerors chose to adopt Chinese
political theory, institutions, and practices.
As had happened many times before, the accession of a new dynasty did
not affect the basic institutional and philosophical continuity of government
in China. The Qing employed a two-fold administrative
system- provincial governors, usually Chinese, paired with military leader,
usually Manchu, well into 18th century.
Although the
population grew rapidly in the 18th century, the bureaucracy did not
grow at the same rate, so it became harder to obtain positions in government.
Thus the traditional exam system which had been China’s
chief avenue of social advancement became increasingly competitive. By 1788
eight exams were required to reach the highest levels of government. What was
more, the criteria for judging papers increasingly formalistic.
Chinese trade and
mercantile sector had expanded under the Sung dynasty. International trade
continued to thrive under the Mongols. As part of the backlash against
foreigners that followed the overthrow of the Mongol (Yuan) dynasty in China,
the Ming dynasty established firm state control over sea trade. For a brief
time in the early fifteenth century the voyages of Cheng Ho seemed to promise
the protrusion of China
into a dominant position in the economy of the Indian Ocean.
However, the political victory of the
agricultural interests of the landed gentry over more commercial interests led
to the almost complete abandonment of Chinese sea-borne mercantile and military
fleets. Nonetheless, internal trade within
China remained
brisk, as did overland trade via the Silk Road. But as
it happened, China
withdrew from the world’s oceans and the trade they carried at almost precisely
the moment Europe was beginning its exploration. Thus,
instead of facing a vast navy and commercial fleet with the resources of the
Chinese state behind it, the Europeans were confronted upon their arrival in
the Indian Ocean with little more than private
commercial interests, and the relatively small military and commercial fleets
of the myriad states that bordered on the seas of the region.
Trade in China
was to face a second impediment when faced with later European competition. Traditional
Confucian ethics saw trade and merchants as essentially necessary evils. Thus
the social status of merchants was very low in China.
When merchants became rich, they tended
to use their money to obtain education and government positions for their
children, and land for themselves in order for their families to join the
landed gentry at the top of the social ladder. Ironically, the relative
openness of the upper levels of society meant that the mercantile sector
continually lost its richest, and perhaps most able members. Of course it also
lost their wealth as well. This meant that Chinese mercantile communities had
difficulty developing large-scale trade and manufacturing.
Under the Qing,
agricultural advances continued in China.
Superior strains of rice were developed, irrigation methods were improved, better fertilizers were found (soybean
cakes), and American crops such as sweet
potatoes and peanuts were introduced.
For a while this agricultural expansion allowed tax rates to fall.
Standards of living and life expectancy both seem to have risen. Internal trade also grew greatly. China
enjoyed a favorable balance of trade through the eighteenth century.
Sea-trade with
Europeans which began in the sixteenth century remained limited and tightly
controlled through the eighteenth century.
European contact with the Chinese people remained very limited. As late
as 1757, the Chinese emperor was able to dictate a treaty with the English
declaring Canton to be the only
port available for European trade. By the end of the eighteenth century though,
the English began to search for ways to circumvent the strict controls placed
on their trade by the Chinese government. Not surprisingly, they turned to
smuggling- with significant success. The volume of foreign trade reaching China
increased markedly as products such as tea, silk, and china were exported in
exchange for Indian cotton and opium (later).
By the 1830’s this illicit trade was draining money from China,
undercutting its merchants, and addicting its people. The government’s attempts
to meet these challenges provoked the so-called Opium Wars.
By 1500 A.D., the
Chinese world view was built on the foundations of several systems of thought
and belief that evolved in early China
prior to the birth of Christ: 1) an indigenous Chinese polytheism and belief
system, 2) Confucianism, 3) Daoism, and 4) Legalism.
The earliest
Chinese religion was a polytheism similar to those found around the world in
early civilizations. One of the key elements of this belief was an emphasis on
ancestor worship. This type of veneration was centered on the family and
continues in some places today. Another key idea was the notion that nature
existed in a balance of apparently opposite forces. The emphasis on the
wholeness of being and on the need for harmony and balance became central
components of the Chinese world view.
Finally, the emphasis on the derivation of political power from the
chief deity, Heaven, unified Chinese political thought for thousands of year.
According to early political thought in China,
political rule was only legitimate when confirmed by Heaven. In early Imperial
China, this evolved into the notion of the Mandate of Heaven by which the
imperial dynasties were given divine legitimacy by Heaven as the earthly rulers
reigned with Heaven’s mandate. However, the mandate not only gave authority to
the Emperors, but also made them responsible for the well-being of their
subjects. Poor rule could result in the withdrawal of the Mandate and its
transfer to a new, more worthy, dynasty. Thus China’s
remarkable 3500 year series of dynastic
cycles retained a fundamental way of
looking at the world throughout its entire history.
From the earliest
times, Chinese thought held a fast belief that the cosmos was unified by
ordering principle of some kind. Reality
was harmonious. Life in the world could, and should, be led in accordance with
this ordering principle. The problem in Chinese thought was that humans tended
to lose or forget the principles that allowed us to lead lives in harmony with
the rest of the cosmos. Nature consisted of combinations of five basic
elements, which in turn were all alloys of the two forces that permeated all of
nature- namely, yin and yang. Everything in nature was effectively made up of
opposites which existed together harmoniously in a delicate balance. The task of human religion was to help
maintain this balance, and to restore it when lost. This included rites and
rituals designed to maintain the proper relationship between heaven and earth,
between humans and spirits or deities, and between humans.
Two great
ethical/religious systems grew from these foundations in the late sixth century
and early fifth century before Christ. Master Kung, better known in the west as
Confucius, lived in time of political and social turmoil. He saw this societal
breakdown as a symptom of disharmony in the human sphere. The problem as he saw
it was that people failed to perform their proper roles in life and in society.
If everyone, from the ruler down, were to adhere to the proper behavior
demanded of one based on gender, social status, and occupation the chaos
afflicting China
at the time would be ended. Confucius saw education as the key to achieving
proper behavior, or virtue as he thought of it. The education he proposed found
models for behavior in past rulers and past society. His thought then was
inherently conservative and rooted in tradition. Proper behavior and the proper ordering of
society was encapsulated in a set of basic human relations. According to
Confucius each of these relationships- husband/wife, parents/children, and
ruler/subjects, eldest sons and younger brothers, and the general relationship
between elders and younger people, was
hierarchical in character and involved a set of mutual obligations. Each part
of these relationships contributed to the common good while still providing
individual fulfillment through the realization of the nature of these
fundamental human roles. Ultimately, earthly harmony with heaven and the
formation of a harmonious society would be the outcome of the recognition and
performance of one’s obligations.
Essentially, when one recognized and accepted one’s role(s), one helped
create universal harmony. The ideal life prescribed by Confucius was that of the
Gentleman Scholar. Through a life-long
process of moral education, the Gentleman Scholar embodied the notion that the
concrete expression of virtue came through family life and through public
service. Ideally the Gentleman Scholar was a pious, dutiful son, a kind and just father, a loyal, hardworking
government official, a righteous husband, and a good friend. The “virtuous
life” was described by Confucius as being the result of cultivating a specific
set of “inner” and “outer” virtues. The inner virtues consisted of: 1)
humaneness- seeking the good of others; 2) reciprocity- essentially the golden
rule; and 3) self-correction- meaning the ability to reflect on one’s behavior
and to self-correct. The outer virtues were: 1) propriety- that is to say, the
ability to recognize the proper order or form required in any given situation.
The clearest expression of propriety is found in the five basic human
relationships; 2) respect for elders, especially filial piety; and 3) the
rectification of names- the recognition of the importance of words and their
meanings, and the consequent upholding of these terms. Even here, balance between the two kinds of
virtues was necessary.
The basic
principles of moral education advocated by Confucius could be found in the
“Five Classics,” earlier texts reportedly edited by Confucius, and four other
books including his own Analects. These books were to become the core of
civil service exams in China
for some two thousand year.
Confucius’s
teachings focused exclusively on human life in the world. Beyond advocating the
proper performance of religious rituals, he refused to speculate about further
spiritual or supernatural truths. Confucianism therefore is not a religion, but
a moral value system that emphasized duty, tradition and social harmony.
In contrast Taoism
asserted that recovering and maintaining harmony with nature was the central
task facing human beings. The problem
for humans was that the misguided assertion of our individuality was
essentially an attempt to make permanent what was by nature impermanent. In
some ways similar to Indian thought, early Taoists saw human desire as the
force which drove from humans the ability to recognize the true pattern of
reality- the Tao. The Tao is
indescribable. One thing it is not is God. But to describe it beyond negative
assertions one must resort to metaphors. The Tao was often compared to a stream
of water in constant motion that slowly effaced anything in its path over time.
It has been called the Mother of all life. It is like a block of wood, or a
deep pool. It has been described as a valley for it is the emptiness of the
valley which gives the valley reality. Nature was actually the manifestation of
the Tao. Within nature man could see the pattern of the Tao- birth, maturation,
decay, and death (return to the Tao). Everything in nature was part of this
cycle. Thus life and death were not opposites but were parts of the same
reality. Everything had its own Te,
its own destiny or virtue which would express itself fully in life, if not
buried under desire. Whereas for Confucius, te
was a kind of natural virtue within us that could be nurtured through
education, te for the Taoist was a
natural virtue within one that was obscured by education. For the Taoist, the
goal of human life was to live a simple and natural life. When society’s
leaders led such a life then society itself would harmonize with the Tao. The
means to such a life for anyone was found in the principle of inaction. One was
to act without asserting oneself. In other words one was to have no goals, no ambitions
beyond that of being true to oneself. Even the desire to help others was a
deception that blocked the expression of one’s te. Good would come from “inaction” or unattached acts. This came
to mean one should accept what life brought and not challenge it- one should go
with the flow. Like Buddhism or Hinduism though, the philosophical form of
Taoism was difficult to translate into the daily life of the average person. A
more communally oriented form evolved over time. In this form, Taoism emphasized moral
teachings and collective ceremonies. Good moral conduct was rewarded with good
health and long life. Bad conduct was punished. In this form of Taoism, there
were gods who administered the universe, sacred texts which came from the gods,
and even priestly order to carry out rituals and ceremonies. All forms seek a
harmonious, well-ordered universe. Thus, in Confucianism and Taoism, Chinese
thought found a balanced foundation that provided a rational morality for
social and political order, as well as a kind of complementary mystical
framework for the broader understanding of the place of human existence in the
cosmos which also served as a kind of self-corrective device for the inherently
hierarchical and secular doctrine of Confucianism.
Shortly after the
time of Christ, Buddhism had arrived in China
from India. It
spread rapidly until the ninth century. Although official patronage of Buddhism
eroded after this, and some purges occurred, Buddhism not only survived in China,
but evolved several new sects. From China,
Buddhism made its way to Japan
and into Southeast Asia. That part of Buddhism which
believed humans failed to apprehend correctly reality, and which saw human desire as the underlying
factor found in Taoism ideas to which it could bind itself. With the
development of Mahayana Buddhism which replaced individual self-discipline and
the search for the “Extinguishing” with a religion which brought back ritual
and ceremony, which provided guides or assistants (boddhisatvas) for those who needed help Buddhism provided a
platform for a religion of personal salvation traditional Chinese could build
on without having to jettison their whole traditional value system. Buddhism
itself, however, had little effect on the fundamental character of Chinese civilization,
either before or after the Ming.
In the pronounced
anti-foreign environment surrounding their defeat of the Mongol rulers of China,
the Ming dynasty’s aggressive assertion of a strictly conservative form of
Neo-Confucianism must have seemed a necessary corrective to the corrupting
influences of the Mongols. In and of itself, the use of the Confucian classics
as the basis for the civil exam service was traditional. However, the expressed
desire to prune from this doctrine any foreign influences or other unjustified later accretions greatly
accentuated the backward-looking character of official Chinese thought.
Ironically, the next dynasty, the Manchurian Qing, continued Ming policies in
this regard as a way of demonstrating the essential “Chinese-ness” of their
rule. In other words, not only did early modern China
inherit a pervasive value system that was inherently conservative in nature,
but it inherited one that was becoming increasingly xenophobic, and even
opposed to domestically derived innovations.
Thus China
would deliberately remove as many foreign influences from their country as
possible (including news of western intellectual and technological advances),
while effectively freezing the kinds of intellectual and technological
activities that had made China
one of the world’s great civilizations in the preceding two thousand years.
This criticism is
somewhat unfair though. While Chinese thought became increasingly conservative
in many ways, this does not mean that all cultural life suffered in this
period. Literacy rated s in China
grew under the Ming. In fact, the early
modern period was a great era for Chinese literature. Short stories were a
common genre, while Chinese novels of the period provide enormous insights into
the state of Chinese society. Drama, too, was highly prized. Poetry, and even
some history also continued to be produced in some quantity. Similarly, art in China
continued to prosper. Painting and
wood-block prints were both widespread.
What proved to be lacking was new work in mathematics, science, and
philosophy.
Early Modern Europe
1453-
Invention of the printing press.
Fall of Constantinople
to the Ottomans.
1492- Columbus
sailed to the new world.
1498- Da
Gama reached India
1513-
Portuguese reached China
1517-
Luther posted his “95 Theses”
1519-1521 Cortez
conquered the Aztecs
1542-
The Portuguese opened trade with Japan.
1543-
Publication of Copernicus’s De Revolutionibus Orbium Coelestium.
Andreas Vesalius published Concerning
the Structure of the Human Body
1555-
Peace of Augsburg
1600-
Foundation of the English East India Company
1602-
Dutch East India Company formed.
1605-
Francis Bacon published Advancement of Learning
1607- Jamestown
1609- Johannes Kepler published Astronomia
Nova
1610-
Galileo Galilei published Sidereal Messenger
1628- William Harvey published On
the Motion of the Heart and Blood in Animals.
1637-
Rene Descartes published Discourse on Method
1648-
End of the Thirty Years War
1651-
Hobbes' Leviathan
1662- Royal
Society of London founded.
1666- French
Academy of Science founded.
1678- Huygens proposed the wave theory of
light.
1687- Newton
published Principia Mathematica
1688- Locke published Of Civil
Government: Two Treatises.
1689-
Bill of Rights in England
1733- Voltaire published Philosophical
Letters on the English.
1735- Linnaeus
published his Systema Naturae.
1748-
Montesquieu published The Spirit of the Laws.
1757- Battle
of Plessey- England
gained control of Bengal.
1769-
James Watt’s steam engine.
1776- American Revolution began.
Adam
Smith published On the Wealth of Nations.
1789- Lavoisier published his treatise
on chemistry.
French Revolution began.
The Transformation of Europe
The early modern
centuries (sixteenth through the eighteenth centuries) mark a turning point in
world history. The relative balance between civilizations that had been the
hallmark of the preceding two millennia was upset with the rise and expansion
of western civilization. Perhaps more important was the type of civilization
that was emerging in the west. There, traditional patterns of organization,
traditional institutional and intellectual authorities, traditional
technologies, and traditional ways of life as well as value systems were called
into question on a scale not seen since the formative periods of the great civilizations, and perhaps not even then.
Entering the
fifteenth century, Europe showed few signs of the
enormous changes ahead. Although Europe experienced a
number of crises in the fourteenth century that precipitated shifts from
earlier medieval practices in some ways, fifteenth century Europe
was still definable as medieval- that is it still shared with preceding
centuries the key elements of the civilization slowly forged in Europe
following the fall of the Roman Empire in western
Europe. Most European states were still ruled by traditional limited
monarchies, supported by sanctions from the Catholic Church, and integrated
with vestiges of feudalism left over from the chaotic world around the turn of
the millennium. The various difficulties endured by the Papacy in the
fourteenth century had already signaled a clear reduction in the political
influence of the Catholic Church, but there was not yet any clear notion of the
separation of church and state, much less of religion and politics. The economy
of Europe was still built around traditional agriculture
in which traditional land use patterns still predominated. The social structure
of Europe was still built around the three major estates
of medieval Europe: the aristocracy, the clergy, and the
peasantry. The urban middle class was growing, but only slowly. Power and
wealth in the fourteenth century was predominantly hands of the ten percent of
the population that belonged to either the aristocracy or the clergy (or
both). The peasantry of western and
central Europe was slowly winning its freedom by 1400
A.D., but their compatriots in eastern Europe were beginning a long process of
being forced into severe forms of serfdom which far surpassed medieval forms of
servitude. Armored cavalry was still the core of fourteenth century armies in Europe,
although the long bow, cross bow, and the nascent forms of gun powder weapons presaged
the obsolescence of the medieval knight. Military power was still private in
nature. The universal spiritual authority of the Catholic Church was
acknowledged throughout western and central Europe. In the
intellectual world, Catholic religious learning combined with an adherence to
what little western Europe knew about classical science and mathematics formed
the core of education in Europe. Literacy was very low
and knowledge about the rest of the world was extremely limited. Indeed the
Christian focus on the afterlife together with the limited survival of
classical knowledge in western Europe meant that Europeans tended to see Nature
as uncontrollable and to a large extent unknowable.
By the end of the
eighteenth century, almost a new civilization emerged in Europe.
Catholic universalism had ended. The Protestant movement had splintered into
countless sects and denominations. The upshot was that the earlier religious
unity of Europe was gone. Not only that, but a century
of religiously inspired wars amongst Europeans following the Reformation led
Europeans to separate religion and politics more and more. Indeed, the loss of
a universally recognized religious Truth and the apparent tainting of religion
through involvement in politics led many Europeans to unprecedented levels of
skepticism about religion and religious truth of any kind. At the same time,
the intellectual life of Europe in 1800 was without
doubt the most vital in the world.
Europeans at this time knew more about the world than had any other
people at any other time. In particular, European science and technology were
progressing well beyond that of any earlier civilization. Europeans now
believed not only that the world was understandable, but that progress was
possible. Europe was much wealthier than it had ever
been before. A new type of economy, and with it a new type of society, was in
evidence with the evolving capitalist society taking form at that time.
Capitalism brought new forms of economic organization, stimulated new technologies
and new types of institutions, and was slowly helping to change European social
order. Finally, the monarchies of the late eighteenth century ruled much more
unified states and exercised far greater power than had their medieval
predecessors. Perhaps most importantly, Europeans now conceived of their
kingdoms as nation-states in which the ultimate power was institutional, not
personal, and in which the increased authority of the monarch was justified by
the great responsibilities he or she carried.
The early modern
period in Europe was effectively the transition period
from the medieval civilization in place in Europe circa
1500 A.D. to modern western civilization, the fundamental components of which
were established by the end of the eighteenth century. This transition can best
be traced through the examination of a series of events and processes which
posed challenges to existing tradition and authority in Europe,
and led to enormous cultural innovation.
Beginning in the
fourteenth century, Italian artists and scholars undertook the resurrection of
classical Greek and Roman culture in Europe. The attempted rebirth of classical
civilization brought with it the rediscovery of classical learning (especially
important in mathematics and science), and the determination to seek for much
of this heritage that had been lost to western Europe for centuries. In order
to truly access classical civilization, western Europeans had to learn to read
Greek. Armed with this tool, Europeans were able to acquire new works long
forgotten in the west, as well as to compare their own Latin versions of some
works with the original Greek versions. European scholars became engaged then
in a massive reexamination of the core of its cultural heritage. This
reexamination quickly came to produce negative critiques of contemporary,
religion, learning and society. From the Renaissance came the notion of a
Middle Ages, that is a period of darkness and barbarity between two shining
eras of civilization, namely Rome
and the Renaissance. The rebirth of classical civilization was not simply a
matter of adding books to libraries, or more information to the banks of
knowledge available for any one subject. Classical ways of thinking and looking
at the world were also reborn. In broad terms, the more secular outlook of the
Greeks and the Romans inspired in late medieval Europe a
slow but decisive shift towards a more positive view of life in this world, and
of the pursuit of worldly aims. The adoption of this more secular world view is
evident in the appearance of two attitudes that were to have important places
in the formation of modern western civilization: 1) the conviction in the value
of education as a means of making life better both spiritually and materially
for individuals as well as for society. The corollary of this was that the best
type of education was a broad-based “liberal” education; 2) the reassertion of
the importance of the individual. Thus the Renaissance challenged medieval Europe’s
emphasis on the afterlife with the concomitant negative view of life in this
world. It also suggested that the medieval view of the usefulness of education,
which say education primarily justifiable only as an aid to understanding
Scripture and other religious writing, was wrong. It is important to note
however, that Renaissance writers were not opposed to religion or to
Christianity. Furthermore, they were not advocates of creating something new-
they were in fact pointedly conservative in many respects. They were, after
all, trying to resurrect a civilization that had died a thousand years
before, and not trying to create a new
one.
A second challenge
to Medieval thought and institutions came in the form of the Reformation. Martin
Luther’s questioning of papal authority on the question of indulgences opened a
Pandora’s box for European thought. If the pope was wrong on that issue, the
whole claim of papal authority on matters of doctrine and belief was called
into question. In his work “Address to the German Nobility” (1521), Luther specifically refuted the Church’s
claim that clergy formed a separate (and superior) order within society and
were effectively beyond the rule of secular authorities. Luther assured the
German aristocracy that in fact the clergy was subject to the authority of
secular rulers and not the other way around. He also attacked the Pope’s claim
that only he could interpret scripture. Luther and other reformers insisted
that the individual believer should be able to read Scripture directly, and
thus (in theory anyway) reach his or her own understanding of it.
What had begun as
an attempt to reform the Church with regard to a single, relatively minor
practice ultimately had enormous consequences for western civilization. The Reformation
shattered the institutional and confessional unity of central and western
Europe . It took a century of internecine warfare before Europeans would accept
that they could not agree upon a single religious Truth. While virtually all
Europeans remained Christian, the bond of the universal Catholic Church which
was such an important part of medieval identity, was lost. The prolonged
religious squabbling together with the religiously inspired violence that
accompanied the dispute led many Europeans to various levels of skepticism
regarding religion, religious institutions, and the possibility of knowing with
certainty what was True in religious terms.
Luther’s insistence on the right of the individual to read and interpret
scripture, and his denial of the superiority of the clerical estate struck a
significant blow against the Catholic Church’s influence on European thought
and beliefs. Similarly, his assertion
that the church should be subject to secular authorities gave enormous impetus
to the growth of the power of secular government.
A third early
challenge to authority and tradition came through European exploration and
expansion beginning in the fifteenth century. From the late 15th
through the 16th centuries Europeans embarked on a remarkable process
of global exploration and expansion. In addition to enormous amounts of wealth,
the European exploration brought an even greater wealth of knowledge and
information into Europe. Not only did they learn more
about the world they knew existed out there, for instance China and India, they
also encountered plants, animals, peoples, and even continents that none of
their existing sources of knowledge could account for. For the first time,
European knowledge began to surpass the great classical and Biblical
authorities on which had rested Europe’s intellectual
life and world-view.
The early
challenges to the medieval thought and value system produced further
changes. The Scientific Revolution of
the late sixteenth and seventeenth centuries saw an enormous upswing in the
amount and creativity of scientific and philosophical work being done in Europe.
At the same time, new technologies helped to stimulate the advances in learning
(and vice versa). The re-examination of
classical knowledge stimulated by the Renaissance and the realization that
classical knowledge had been neither complete nor infallible led many scholars
to rethink or even question accepted “truths” from sources as august at
Aristotle. The decades-long battle over Copernicus’s assertion of a heliocentric
solar system produced many other concrete scientific advances from improved
star charts, to mathematical proofs for the courses of planetary orbits, to the
use of the telescope for astronomy. Perhaps more important than any single
advance in mathematics, hard science, or technology though was the rethinking
of what constituted true knowledge and how one obtained such knowledge.
The biggest
problem with a heliocentric universe was not its contradiction of Aristotle’s
geocentric universe, but rather that it might contradict Scripture which seemed
to support a geocentric universe. The Church, and many Europeans by the
seventeenth century could accept the notion that papal authority was not
absolute in all areas, but to suggest that Holy Scripture could be wrong was
entering very dangerous waters. Galileo was careful to acknowledge Scripture’s
absolute authority in matters of faith, but asserted that information about
material existence in the Bible was sparse, sometimes difficult to interpret,
and often written in simplistic way so as not to confuse the simple. In short
the Bible was not a reliable source for scientific knowledge. With this we have
a clear statement of the demarcation between spiritual and scientific knowledge
that we take for granted today (see Galileo reading). A contemporary of
Galileo, Francis Bacon doubted the value of all of Europe’s
old science and even of its old “logic.” To reach true knowledge Europeans must
build on new foundations. Bacon further recognized a key tenet of our modern
attitudes towards knowledge, and particularly science. Simply put- knowledge is
power. Finally, with Isaac Newton’s
“discovery” of gravity and his mathematically-based explanation of the
structure of the physical universe the universe became a wound-up watch that no
longer needed its creator (or any kind of divine causality) at all to continue
to operate. The rules by which it
operated were immutable, eternal, and rational. As such it was open to
examination and understanding by humans.
If the cosmos
created by God followed immutable, rationally determinable laws, did this not
suggest that the same was true for human beings and their societies?
Seventeenth century Europeans very quickly applied the same critical principles
to the human world that they did to the material world around them. During the
Enlightenment of the late seventeenth and eighteenth centuries, human nature,
social organization, political theory and institutions, economic activity, and
laws were all examined, criticized, and subjected to calls for rational reform.
The groundwork was laid at this time for fundamental reforms of European
society. By the end of the eighteenth
century, the notion was common that government existed to serve its citizens,
that society was in some form a compact between its citizens, that all citizens
had legal rights, that humans possessed “natural rights,” and that both the
human race and its societies were improvable through the application of
rational reforms based the “universal laws” that governed human existence. The
democratic experiment of the American colonies and the violent social and
political revolution in France
that followed were expressions of these beliefs.
Thus the
challenges to medieval tradition ultimately stimulated a whole new way of
looking at the world. These changes in turn were to produce new ways of
understanding mankind and its societies. The modern belief in progress, the
conviction in the importance of the individual, the notion of natural rights,
our understanding of human psychology, our faith in science, and our basic way
of understanding man’s relationship to society, nature, and God are rooted in
the changes that took place in Europe in this period.
But changes in
European society were occurring independently of the intellectual/spiritual
changes. Stavrianos talks about a “new economics” and a “new politics.” The new economics- that is to say, the rise
of capitalism- involved the development of new relationships between labor and
ownership, specialization of labor and production, new financial instruments
and institutions, the monetization of the economy, and the expansion of trade,
and the creation of a new global dynamic in European trade.
None of these
developments changed the basic conditions of life for the vast majority of
Europeans. Most people still lived in small towns and villages. Their horizons
were still local. Most still depended upon agriculture directly or indirectly
for their living. The monetization of the economy had eroded the feudal
organization of the countryside, but it had not ended it. Vestiges of feudalism
would remain in Europe until the French Revolution and
its aftermath. The segment of society most dramatically affected by economic
development was the urban mercantile and manufacturing class. The stimulus to
trade increased the size (slightly) and the prosperity of the “middle class.
This gave the urban middle class a significantly greater importance in early
modern politics and society than it had held in the medieval world. While Europe
was still a hierarchical society wherein the aristocratic elite dominated
positions of political, military, and economic power, the rise of the middle
class was a clear trend of the age.
Finally, the early
modern period saw a major change in the nature of kingship in Europe.
Political chaos reigned in the late middle ages as powerful aristocracies
sought to further limit the powers of medieval kings. Indeed, the Kings of
France and the Holy Roman Emperors were often less powerful than some of their
vassals. Using their wealth and private armies to seek power and political
advantage in an environment of weak central government, Europe’s
violent, uncontrollable aristocracies led Europe into a
century of warfare and brigandage in the fourteenth century. By the middle of
the fifteenth century, the common people came more and more to support royalist
claims, seeing in them the only way to check the chaos and restore a semblance
of order. In England,
France, and Spain,
new more powerful monarchies emerged at the head of new nation-states. The trend continued in the sixteenth century
as central governments developed more efficient bureaucracies and ministries,
created more effective centralized judicial and financial institutions, and
gained rights to new forms of revenue with which they provided public works as
well as standing professional armies. In the seventeenth century many European
kings exercised a kind of absolutism wherein the monarch was limited only by
divine or natural law. Absolutist claims were, in fact, most often based on the
claim to rule by Divine Right. These rulers monopolized political power and
justice within their kingdoms. Their sovereignty was characterized by the right
to make law, something which earlier monarchs had been unable to do. The new
monarchs were moving away from the old feudal basis for their rule with its
concept of mutual obligations and rights. Feudal rulers possessed monopolies of
neither justice nor military power, both of which the “new monarchs” of the
early modern period largely achieved. There were three main characteristics of
the “new monarchies” 1) The new states were ruled through councils and
ministers. Government bureaucracy built up in order to establish effective
royal control at local levels. In many areas old representative institutions
faded 2) Royal government monopolized gunpowder technologies giving it an
effective monopoly of military power within the state. 3) Taxation and the
Kings’ right to create taxes in order to raise money were major themes of
political life in this period. It was in
this period that European states came to be defined primarily in territorial
terms. Kingship became an abstract authority tied to the state, not a personal
possession. The new states were more unified, better able to mobilize their
resources, and possessed the permanent institutions (bureaucracies,
representative institutions, courts, and standing armies) that provided greater
stability and continuity over time.
Finally, we must
note the failure of any state in Europe to achieve any
significant advantage over its neighbors. The claims of the medieval Holy
Roman Empire to a kind of primacy over other European rulers had
been destroyed with the end of the Hohenstaufen dynasty in the thirteenth
century. Early modern kings claimed no theoretical supremacy over other kings,
and were largely unable to conquer other, even very small, well-organized
European states. Thus European politics was a game of political balance for
about three centuries where even small states could wield great economic and
military power, and where shifting alliances were used to check any state which
threatened to become too powerful.