1. What common features can you identify in the empires described in this chapter?
• All empires controlled large areas and populations.
• All empires were brought together by conquest and funded in part by extracting wealth from conquered peoples.
• All empires stimulated the exchange of ideas, cultures, and values among the peoples they conquered.
• All empires sought to foster an imperial identity that transcended more local identities and loyalties.
• All empires ultimately collapsed.
2. In what ways did these empires differ from one another? What accounts for those differences?
• Some empires sought to rule through local elites; other empires sought to rule with a more centralized power structure.
• Some empires were new; others drew on older traditions.
• Some empires lasted for considerably longer periods than others.
• Some empires assimilated conquered peoples more quickly and completely than others.
3. Are you more impressed with the “greatness” of empires or with their destructive and oppressive features? Why?
This question can reasonably be answered either way:
• Empires were impressive because of the impact they had on regions that they conquered; their sheer size and the number of subjects over which they ruled; their military conquests; and their monumental architecture, often associated with the promotion of political authority.
• Their use of force in the creation of empires and their use of coercion to extract resources, particularly from conquered peoples, offer a strong argument that they were destructive and oppressive.
4. Do you think that the classical empires hold “lessons” for the present, or are contemporary circumstances sufficiently unique as to render the distant past irrelevant?
• This question can be answered successfully from several perspectives, although in order to argue that the classical empires are irrelevant a student would have to address the arguments made in the Reflections section of the text.
• A student might focus on the cultural memory of empires being used in the modern world. The Reflections section offers examples of Mao Zedong, the modern Indian nonviolence movement, the British imperial education system, and Mussolini all using the examples of previous empires as models for their own societies.
• As prompted by the opening and closing sections of the chapter, a student might draw potential lessons for the United States today, especially from the model of Rome, whose conquests led to a political shift from a republican to an imperial political system.
• A student could also argue that basic problems of classical empires, such as overextension and the creation of a unified identity that redefines conquered peoples, are timeless issues still relevant today.
Margin Review Questions
Q. How did Persian and Greek civilizations differ in their political organization and values?
• The Persians built an imperial political system that drew upon previous Mesopotamian polities, including the Babylonian and Assyrian empires. The Persian Empire was far larger than its predecessors, stretching from Egypt to India, and ruled over some 35 million subjects.
• The Persian system was centered on an elaborate cult of kingship in which the emperor was secluded in royal magnificence and was approachable only through an elaborate ritual.
• Persian emperors were considered absolute in their power and possessed a divine right to rule by the will of the Persian god Ahura Mazda.
• The Persian Empire was ruled through an effective administrative system that placed Persian governors, called satraps, in each of twenty-three provinces, while lower-level officials were drawn from local authorities. This system was monitored by imperial spies.
• Persia’s rule of its many conquered peoples was strengthened by a policy of respect for the empire’s non-Persian cultural traditions.
• In contrast, Greek political organization was based on hundreds of independent city-states or small settlements of between 500 and 5,000 male citizens.
• The Greeks did not build an empire but did expand through the establishment of colonies around the Mediterranean and Black seas.
• The most distinctive feature of Greek political culture lay in the extent of popular participation in political life that occurred within the city-states. This participation was based on the unique ideas of “citizenship,” of free people running the affairs of state, and of equality for all citizens before the law. Political participation in Greek city-states was much wider than in Persia, but it varied considerably between city-states and over time. Early in Greek history, only the wealthy and wellborn had the rights of full citizenship, but middle- and lower-class men gradually obtained these rights in some city-states.
• Nowhere was participation universal. The widest participation occurred in Athens beginning in 594 b.c.e., when the reforming leader Solon took Athenian politics in a more democratic direction, breaking the hold of a small group of aristocratic families. Debt slavery was abolished, access to public office was opened to a wider group of men, and all citizens were allowed to take part in the Assembly. Later, all holders of public office were chosen by lot and were paid, so that even the poorest could serve. Athenian democracy was direct rather than representative. Even at its height, it was far from universal, with well over half the population, including women, slaves, and foreigners, excluded from participation.
2. Why did semidemocratic governments emerge in some of the Greek city-states?
• Growing numbers of men were able to afford the armor and weapons that would allow them to serve in the armies of the city-states.
• In many places, dictators known as tyrants emerged for a time, usually with the support of the poorer classes, to challenge the prerogatives of the wealthy. One example is the Athenian leader Solon, who emerged in 594 b.c.e. During his rule, he broke the hold on power of a small group of aristocratic families in Athens. At the same time, he abolished debt slavery, increased access to public office to a wider group of men, and allowed all citizens to take part in the Assembly.
3. What were the consequences for both sides of the encounter between the Persians and the Greeks?
• While no doubt embarrassing, the failure of the Persian invasions of Greece had very little impact on the Persian Empire.
• Defeat of the Persian armies was a source of enormous pride for Greece. For the Greeks (especially the Athenians), it confirmed their view that Greek freedoms strengthened their will to fight, while Persia came to represent despotism. This view persisted into the twentieth century in European thinking in the notion of an East/West divide in which Europe (the West) represented freedom and Asia (the East) represented despotism.
• Greek victory radicalized Athenian democracy, because service by poorer Athenians as rowers in the navy placed them in a position to insist on full citizenship.
• The fifty years following the Greco-Persian Wars were the high point for participation in Athenian democracy.
• The fifty years following the defeat of the Persians also witnessed the Golden Age of Greek (and especially Athenian) culture, a period when monumental buildings like the Parthenon in Athens were built, Greek theater was born, and Socrates was beginning his career as a philosopher.
• But the Greco-Persian Wars also led to an era of incipient empire. After the war, Athens tried to solidify its dominant position among the Greeks who had allied against Persia, and this led to intense resentment and finally to a bitter civil war known as the Peloponnesian War. Athens was defeated, while the Greeks exhausted themselves and magnified their distrust of one another. This infighting ultimately opened the way for Macedonia to conquer the Greek city-states.
4. What changes did Alexander’s conquests bring in their wake?
• Alexander’s conquests led to the widespread dissemination of Greek culture into Egypt, Mesopotamia, and India. The major avenue for this spread lay in the many cities established by the Greeks throughout the Hellenistic world.
5. How did Rome grow from a single city to the center of a huge empire?
• The values of the Roman republic, including rule of law, the rights of citizens, absence of pretension, upright moral behavior, and keeping one’s word—along with a political system that offered some protection to the lower classes—provided a basis for Rome’s empire-building enterprise.
• Victory in the Punic Wars with Carthage (264–146 b.c.e.) extended Roman control over the western Mediterranean and made Rome a naval power.
• As the empire grew, each addition of territory created new vulnerabilities that drove further conquests.
• Poor soldiers hoped for land, loot, or salaries.
• The well-to-do or well-connected gained great estates, earned promotion, and sometimes achieved public acclaim and high political office by participating in empire building.
• The wealth of long-established societies in the eastern Mediterranean spurred Roman conquests, as did the resources and food supplies of the less developed western Mediterranean.
• Rome’s central location in the Mediterranean basin made empire building easier.
• Rome’s army was a key to its success. It was drawn from the growing population of Italy and was renowned for being well trained, well fed, and well rewarded.
• As the empire grew, so did political support in Rome for its continued expansion. This ensured that the necessary manpower and resources were committed to empire building.
6. How and why did the making of the Chinese empire differ from that of the Roman Empire?
• Unlike the Roman Empire (which was new), the Chinese empire represented an effort to revive an imperial tradition that already existed under the Xia, Shang, and Zhou dynasties. Because of the preexisting imperial tradition in China, the process of creating the empire was quicker, though it was no less reliant on military force and no less brutal than the centuries-long Roman effort.
• Unlike Rome’s transition from republic to empire, the creation of the Chinese empire had only brief and superficial domestic repercussions.
7. In comparing the Roman and Chinese empires, which do you find more striking—their similarities or their differences?
• The Roman and Chinese empires shared many common features, though they did also differ in important ways. In general, the Chinese empire was able to foster greater cultural homogeneity and more centralized political control than did its Roman counterpart.
• Both defined themselves in universal terms.
• Both invested heavily in public works designed to integrate their respective domains militarily and commercially.
• Both invoked supernatural sanctions to support their rule.
Both absorbed foreign religious traditions, though the process unfolded somewhat differently. In the case of Rome, Christianity was born as a small sect of a small province in a remote corner of the empire.
• From there, it spread slowly for several centuries, mostly among the poor and lower classes, suffering from intermittent persecution. In the fourth century c.e., it obtained state support from the emperors and thereafter spread quite rapidly, becoming the dominant religious tradition throughout Europe in the centuries after the fall of Rome. In the case of China, Buddhism came from India, far beyond the Chinese world. It was introduced by Central Asian traders and received
little support from Chinese rulers until the Sui dynasty emperor Wendi (589–618 c.e.). Even then it became only one of several religious strands in a complex Chinese mix.
• The Roman and Chinese empires also had a different relationship to the societies that they governed.
• The Romans ruled as a distinct minority within the empire. Over time, the empire did assimilate conquered peoples by granting them Roman citizenship for service to the empire or in recognition of their adoption of Roman culture. In 212 c.e., Roman citizenship was bestowed on all free people of the empire. The Chinese empire, by contrast, grew out of a much larger cultural heartland that was already ethnically Chinese.
• Moreover, as the Chinese empire expanded to the south, it actively assimilated non-Chinese people.
• The Roman Empire assimilated more cultural traditions, with Roman and Greek culture freely mixing and other non-Roman cultural traditions—including the cult of the Persian god Mithra, the cult of the Egyptian goddess Isis, and the Judaism-derived religion of Christianity—spreading throughout the empire. In China, with the exception of Buddhism, Chinese culture was widely recognized as the model to which others should conform. It experienced little competition from an older, venerated, or foreign tradition.
• Language served the two empires in important but contrasting ways. Latin, an alphabetic language depicting sounds, gave rise to distinctive languages— Spanish, Portuguese, French, Italian, Romanian. Chinese did not, in part because Chinese written characters, which represented words or ideas more than sounds, were not easily transferable to other languages. But written Chinese could be understood by all literate people no matter which spoken dialect of the language they used. So Chinese, more than Latin, served as an instrument of elite assimilation.
• Politically, both empires established effective centralized control over vast regions and huge populations.
• But the Chinese, far more than the Romans, developed an elaborate bureaucracy to hold the empire together.
• The Chinese relied on a civil service system, complete with examinations and selection by merit; the Romans relied more on regional elites and the army to provide cohesion. The Romans, though, unlike the Chinese, developed an elaborate body of law applicable equally to all people of the realm.
8. How did the collapse of empire play out differently in the Roman world and in China?
• While the Han Empire came to an end in 220 c.e., only the western half of the Roman Empire collapsed, leaving the eastern half (subsequently known as the Byzantine Empire) to maintain the tradition of imperial Rome for another thousand years.
• Nomadic or semi-agricultural peoples occupying the frontier regions of both empires became growing threats that ultimately conquered portions of both empires. However, the nomads who successfully invaded and settled in north China assimilated culturally, while the nomads who invaded and settled in Western Europe developed their own ethnic identities, even as they drew on Roman law and adopted Roman Christianity. Thus, the collapse of the western portion of the Roman Empire produced greater cultural changes that ultimately provided the foundation for the hybrid Latin and Germanic civilization that would arise in Western Europe.
• The most significant difference between the collapse of the Roman world and the Chinese world is that, after 350 years, a Chinese imperial state was reassembled under the Sui (589–618 c.e.), Tang (618–907 c.e.), and Song (960–1279 c.e.) dynasties. In the western part of the Roman Empire, no large-scale, centralized, imperial authority, encompassing all of Western Europe, has ever been successfully reestablished for any length of time.
9. Why were centralized empires so much less prominent in India than in China?
• Indian empires failed to command the kind of loyalty or exercise the degree of influence that Chinese empires did.
• India’s unparalleled cultural diversity made a centralized empire less easy to construct than in more culturally united China.
• The frequency of invasions from Central Asia in comparison to China also made centralized empire less likely, because Indian states, which otherwise might have provided the nucleus for an all-India empire, were repeatedly smashed by invaders.
• In contrast to the situation in China, India’s social structure, embodied in a caste system linked to occupational groups, made for intensely local loyalties at the expense of wider identities that might have fostered empires.
Ch 5 Big Picture and Margin Questions
Big Picture Questions
1. “Religions are fundamentally alike.” Does the material in this chapter support or undermine this idea?
This question can constructively be answered either way:
• In support of the thesis that religions are fundamentally alike, students could point to influences like that of Zoroastrianism on Judaism, Christianity, and Islam or the influence of Judaism on Christianity and Islam.
• Students could also note similarities across traditions, like those between Buddhism and Christianity highlighted in the chapter.
• To emphasize differences, students could point to differences even within cultural traditions, such as the beliefs that separate the Hindu and Buddhist faiths.
• Students could also point to important differences across cultural traditions, such
as the difference between the conception of
God in the Jewish and Christian traditions,
Brahman in the Indian tradition, or the dao in
the Chinese tradition.
• Students could also note the difference between Greek and Confucian philosophy and the traditions that focus on the supernatural.
2. Is a secular outlook on the world an essentially modern phenomenon, or does it have precedents in the classical era?
• The philosophical systems of both China and Greece are central to any possible answers.
• In China, Legalism possessed several features of a modern secular political philosophy in its reliance on law and the enforcement of law to secure a stable society.
• The thrust of Confucian teaching was distinctly this-worldly and practical. Confucianism was primarily concerned with human relationships, with effective government, and with social harmony.
• Greek thought, with its emphasis on argument and logic, relentless questioning of received wisdom, confidence in human reason, and enthusiasm for puzzling out the world without much reference to the gods, also provides a precedent for modern secular outlooks on the world.
3. “Religion is a double-edged sword, both supporting and undermining political authority and social elites.” How would you support both sides of this statement?
• In answering this question students must consider the issue of what is and what is not a religion. Legalist and Confucian ideas along with Greek rationalism should be placed to one side, although students could note that (like religions) philosophies can both support and threaten political authorities and social elites. Both Legalist and Confucian traditions are largely supportive of political authorities and social elites, while Greek rationalism, as seen in Socrates’ death, could threaten the political and social elites.
• In support of political and social authority, students could readily point to individual instances where new and popular religions were adopted by elites. Ashoka’s conversion to Buddhism in Mauryan India provides one example, the support of the Achaemenid dynasty for Zoroastrianism another. Finally, the adoption of Christianity by Constantine and the ultimate reinforcement of patriarchy by the Christian church speak to the political and social support that a new religion could provide to established power structures.
• More generally, the tendency of several religions to focus the believer’s attention away from action in this world also served to support political authority and social elites. This was true of Daoism in China, Buddhism in India, and Christianity in the Roman Empire.
• However, if followed, the teachings of many religions put real constraints on political and social authorities. For instance, Ashoka’s adoption of Buddhism limited the scope for his legitimate use of violence, while dictates about the treatment of the poor and the equality of all believers in the Christian faith brought into question the social norms of Roman society.
• Religious leaders could prove subversive to the current system, as the execution of Jesus by the Roman authorities indicates. Also, the teachings of a faith could potentially challenge established authorities.
• For instance, the strict monotheism practiced by early Christians effectively precluded the worship of Roman gods, which traditionally was seen as a sign of obedience and loyalty to the Roman Empire.
4. How would you define the appeal of the religious/cultural traditions discussed in this chapter? To what groups were they attractive, and why?
• Some religious/cultural traditions, including Legalism and Confucianism, found widespread appeal among the elite because they reinforced the established social structure that defined the elites.
• Other traditions, like Buddhism and Christianity, appealed to the lower strata of society because they offered universal salvation to all believers regardless of class or gender.
• Traditions such as Judaism appealed to all strata of one ethnic group because they defined a special relationship between that group and a powerful divine entity.
• However, each cultural and religious tradition explored in this chapter appealed to its adherents because it brought guidance for living along with meaning and order to life.
Margin Review Questions
1. What different answers to the problem of disorder arose in classical China?
• Three major schools of thought that emerged from the Warring States period.
• Legalism was a hardheaded practical philosophy based on a rather pessimistic view of human nature that assumed that people were stupid and shortsighted.
• Supporters of Legalism argued that only the state could act in the long-term interests of society as a whole. They advocated a system of clearly defined laws and rules, strictly enforced through rewards and punishments, as the best means of securing desirable behavior from subjects.
• Confucianism argued that social harmony could only be restored through the moral example of superiors. Confucius emphasized that, because human society (both within the family and in public life) consisted primarily of unequal relationships, social harmony relied on the superior party in these relationships behaving with sincerity, benevolence, and genuine concern for others. Only then would the inferior party be motivated to respond with deference and obedience.
• Daoism provided a third alternative, arguing that disorder stemmed from human actions and that order could return to life if people withdrew from the world of political and social activism and instead aligned themselves with dao, the way of nature. In practice, this meant simplicity in living, small self-sufficient communities, limited government, and the abandonment of education and active efforts at self-improvement.
2. Why has Confucianism been defined as a “humanistic philosophy” rather than a supernatural religion?
• The thrust of Confucian teaching was distinctly this-worldly and practical, concerned with human relationships, effective government, and social harmony.
• Confucianism is based on the cultivation of ren—translated as human-heartedness, benevolence, goodness, nobility of heart. Ren is not achieved through divine intervention but rather is nurtured within the person through personal reflection, education, and a willingness to strive continuously to perfect one’s moral character.