Encountering the Mongols: Comparing Three Cases

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WHAP Handout: The Mongol Khanates of Eurasia

Encountering the Mongols: Comparing Three Cases

The Mongol moment in world history represented an enormous cultural encounter between nomadic pastoralists and the settled civilizations of Eurasia. Differences among those civilizations—Confucian China, Muslim Persia, Christian Russia—ensured considerable diversity as this encounter unfolded across a vast realm. The process of conquest, the length and nature of Mongol rule, the impact on local people, and the extent of Mongol assimilation into the cultures of the conquered—all this and more varied considerably across the Eurasian domains of the empire. The experiences of China, Persia, and Russia provide brief glimpses into several expressions of this massive clash of cultures.

China and the Mongols

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Long the primary target for nomadic steppe-dwellers in search of agrarian wealth, China proved the most difficult and extended of the Mongols’ many conquests, lasting some seventy years, from 1209 to 1279. The invasion began in northern China, which had been ruled for several centuries by various dynasties of nomadic origin, and was characterized by destruction and plunder on a massive scale. Southern China, under the control of the native Song dynasty, was a different story, for there the Mongols were far less violent and more concerned to accommodate the local population. Landowners, for example, were guaranteed their estates in exchange for their support or at least their neutrality. By whatever methods, the outcome was the unification of a divided China, a treasured ideal among educated Chinese. This achievement persuaded many of them that the Mongols had indeed been granted the Mandate of Heaven and, despite their foreign origins, were legitimate rulers.

Having acquired China, what were the Mongols to do with it? One possibility, apparently considered by the Great Khan Ogodei in the 1230s, was to exterminate everyone in northern China and turn the country into pastureland for Mongol herds. That suggestion, fortunately, was rejected in favor of extracting as much wealth as possible from the country’s advanced civilization. Doing so meant some accommodation to Chinese culture and ways of governing, for the Mongols had no experience with the operation of a complex agrarian society.


Marco Polo and Kublai Khan

In ruling China, the Mongols employed in high positions a number of Muslims and a few Europeans, such as Marco Polo, shown here kneeling before Kublai Khan.
That accommodation took many forms. The Mongols made use of Chinese administrative practices, techniques of taxation, and their postal system. They gave themselves a Chinese dynastic title, the Yuan, suggesting a new beginning in Chinese history. They transferred their capital from Karakorum in Mongolia to what is now Beijing, building a wholly new capital city there known as Khanbalik, the “city of the khan.” Thus the Mongols were now rooting themselves solidly on the soil of a highly sophisticated civilization, well removed from their homeland on the steppes. Kublai Khan, the grandson of Chinggis Khan and China’s Mongol ruler from 1271 to 1294, ordered a set of Chinese-style ancestral tablets to honor his ancestors and posthumously awarded them Chinese names. Many of his policies evoked the values of a benevolent Chinese emperor as he improved roads, built canals, lowered some taxes, patronized scholars and artists, limited the death penalty and torture, supported peasant agriculture, and prohibited Mongols from grazing their animals on peasants’ farmland. Mongol khans also made use of traditional Confucian rituals, supported the building of some Daoist temples, and were particularly attracted to a Tibetan form of Buddhism, which returned the favor with strong political support for the invaders.
Despite these accommodations, Mongol rule was still harsh, exploitative, foreign, and resented. The Mongols did not become Chinese, nor did they accommodate every aspect of Chinese culture. Deep inside the new capital, the royal family and court could continue to experience something of steppe life. There, animals roamed freely in large open areas, planted with steppe grass. Many of the Mongol elite much preferred to live, eat, sleep, and give birth in the traditional tents that sprouted everywhere. In administering the country, the Mongols largely ignored the traditional Chinese examination system and relied heavily on foreigners, particularly Muslims from Central Asia and the Middle East, to serve as officials, while keeping the top decision-making posts for themselves. Few Mongols learned Chinese, and Mongol law discriminated against the Chinese, reserving for them the most severe punishments. In social life, the Mongols forbade intermarriage and prohibited Chinese scholars from learning the Mongol script. Mongol women never adopted foot binding and scandalized the Chinese by mixing freely with men at official gatherings and riding to the hunt with their husbands. Furthermore, the Mongols honored and supported merchants and artisans far more than Confucian bureaucrats had been inclined to do.
However one assesses Mongol rule in China, it was brief, lasting little more than a century. By the mid-fourteenth century, intense factionalism among the Mongols, rapidly rising prices, furious epidemics of the plague, and growing peasant rebellions combined to force the Mongols out of China. By 1368, rebel forces had triumphed, and thousands of Mongols returned to their homeland in the steppes. For several centuries, they remained a periodic threat to China, but during the Ming dynasty that followed, the memory of their often brutal and alien rule stimulated a renewed commitment to Confucian values and practices and an effort to wipe out all traces of the Mongols’ impact.

Persia and the Mongols
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A second great civilization conquered by the Mongols was that of an Islamic Persia. There the Mongol takeover was far more abrupt than the extended process of conquest in China. A first invasion (1219–1221), led by Chinggis Khan himself, was followed thirty years later by a second assault (1251–1258) under his grandson Hulegu, who became the first il-khan (subordinate khan) of Persia. More destructive than the conquest of Song dynasty China, the Mongol offensive against Persia and Iraq had no precedent in their history, although Persia had been repeatedly attacked, from the invasion of Alexander the Great to that of the Arabs. The most recent incursion had featured Turkic peoples, but they had been Muslims, recently converted, small in number, and seeking only acceptance within the Islamic world. The Mongols, however, were infidels in Muslim eyes, and their stunning victory was a profound shock to people accustomed to viewing history as the progressive expansion of Islamic rule. Furthermore, Mongol military victory brought in its wake a degree of ferocity and slaughter that simply had no parallel in Persian experience. The Persian historian Juwayni described it in fearful terms: Every town and every village has been several times subjected to pillage and massacre and has suffered this confusion for years so that even though there be generation and increase until the Resurrection the population will not attain to a tenth part of what it was before. The sacking of Baghdad in 1258, which put an end to the Abbasid caliphate, was accompanied by the massacre of more than 200,000 people, according to Hulegu himself.

Beyond this human catastrophe lay the damage to Persian and Iraqi agriculture and to those who tilled the soil. Heavy taxes, sometimes collected twenty or thirty times a year and often under torture or whipping, pushed large numbers of peasants off their land. Furthermore, the in-migration of nomadic Mongols, together with their immense herds of sheep and goats, turned much agricultural land into pasture and sometimes into desert. In both cases, a fragile system of underground water channels that provided irrigation to the fields was neglected, and much good agricultural land was reduced to waste. Some sectors of the Persian economy gained, however. Wine production increased because the Mongols were fond of alcohol, and the Persian silk industry benefited from close contact with a Mongol-ruled China. In general, though, even more so than in China, Mongol rule in Persia represented “disaster on a grand and unparalleled scale.”
Nonetheless, the Mongols in Persia were themselves transformed far more than their counterparts in China. They made extensive use of the sophisticated Persian bureaucracy, leaving the greater part of government operations in Persian hands. During the reign of Ghazan (1295–1304), they made some efforts to repair the damage caused by earlier policies of ruthless exploitation, by rebuilding damaged cities and repairing neglected irrigation works. Most important, the Mongols who conquered Persia became Muslims, following the lead of Ghazan, who converted to Islam in 1295. No such widespread conversion to the culture of the conquered occurred in China or in Christian Russia. Members of the court and Mongol elites learned at least some Persian, unlike most of their counterparts in China. A number of Mongols also turned to farming, abandoning their nomadic ways, while some married local people. When the Mongol dynasty of Hulegu’s descendants collapsed in the 1330s for lack of a suitable heir, the Mongols were not driven out of Persia as they had been from China. Rather they and their Turkic allies simply disappeared, assimilated into Persian society. From a Persian point of view, the barbarians had been civilized.
Russia and the Mongols

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When the Mongol military machine rolled over Russia between 1237 and 1240, it encountered a relatively new third-wave civilization, located on the far eastern fringe of Christendom. Whatever political unity this new civilization of Kievan Rus had earlier enjoyed was now gone, and various independent princes proved unable to unite even in the face of the Mongol onslaught. Although they had interacted extensively with nomadic people of the steppes north of the Black Sea, nothing had prepared them for the Mongols.


Mongol Russia

This sixteenth-century painting depicts the Mongol burning of the Russian city of Ryazan in 1237. Similar destruction awaited many Russian towns that resisted the invaders.
The devastation wrought by the Mongol assault matched or exceeded anything experienced by the Persians or the Chinese. City after city fell to Mongol forces, which were now armed with the catapults and battering rams adopted from Chinese or Muslim sources. The slaughter that sometimes followed was described in horrific terms by Russian chroniclers, although twentieth-century historians often regard such accounts as exaggerated. From the survivors and the cities that surrendered early, laborers and skilled craftsmen were deported to other Mongol lands or sold into slavery. A number of Russian crafts were so depleted of their workers that they did not recover for a century or more.
If the ferocity of initial conquest bore similarities to the experiences of Persia, Russia’s incorporation into the Mongol Empire was very different. To the Mongols, it was the Kipchak Khanate, named after the Kipchak Turkic-speaking peoples north of the Caspian and Black seas, among whom the Mongols had settled. To the Russians, it was the “Khanate of the Golden Horde.” By whatever name, the Mongols had conquered Russia, but they did not occupy it as they had China and Persia. Because there were no garrisoned cities, permanently stationed administrators, or Mongol settlement, the Russian experience of Mongol rule was quite different than elsewhere. From the Mongol point of view, Russia had little to offer. Its economy was not nearly as developed as that of more established civilizations; nor was it located on major international trade routes. It was simply not worth the expense of occupying. Furthermore, the availability of extensive steppe lands for pasturing their flocks north of the Black and Caspian seas meant that the Mongols could maintain their preferred nomadic way of life, while remaining in easy reach of Russian cities when the need arose to send further military expeditions. They could dominate and exploit Russia from the steppes.
And exploit they certainly did. Russian princes received appointment from the khan and were required to send substantial tribute to the Mongol capital at Sarai, located on the lower Volga River. A variety of additional taxes created a heavy burden, especially on the peasantry, while continuing border raids sent tens of thousands of Russians into slavery. The Mongol impact was highly uneven, however. Some Russian princes benefited considerably because they were able to manipulate their role as tribute collectors to grow wealthy. The Russian Orthodox Church likewise flourished under the Mongol policy of religious toleration, for it received exemption from many taxes. Nobles who participated in Mongol raids earned a share of the loot. Some cities, such as Kiev, resisted the Mongols and were devastated, while others collaborated and were left undamaged. Moscow in particular emerged as the primary collector of tribute for the Mongols, and its princes parlayed this position into a leading role as the nucleus of a renewed Russian state when Mongol domination receded in the fifteenth century.

The absence of direct Mongol rule had implications for the Mongols themselves, for they were far less influenced by or assimilated within Russian cultures than their counterparts in China and Persia had been. The Mongols in China had turned themselves into a Chinese dynasty, with the khan as a Chinese emperor. Some learned calligraphy, and a few came to appreciate Chinese poetry. In Persia, the Mongols had converted to Islam, with some becoming farmers. Not so in Russia. There “the Mongols of the Golden Horde were still spending their days in the saddle and their nights in tents.” They could dominate Russia from the adjacent steppes without in any way adopting Russian culture. Even though they remained culturally separate from Russia, eventually the Mongols assimilated to the culture and the Islamic faith of the Kipchak people of the steppes, and in the process they lost their distinct identity and became Kipchaks.

Despite this domination from a distance, “the impact of the Mongols on Russia was, if anything, greater than on China and Iran [Persia],” according to a leading scholar. Russian princes, who were more or less left alone if they paid the required tribute and taxes, found it useful to adopt the Mongols’ weapons, diplomatic rituals, court practices, taxation system, and military draft. Mongol policies facilitated, although not intentionally, the rise of Moscow as the core of a new Russian state, and that state made good use of the famous Mongol mounted courier service, which Marco Polo had praised so highly. Mongol policies also strengthened the hold of the Russian Orthodox Church and enabled it to penetrate the rural areas more fully than before. Some Russians, seeking to explain their country’s economic backwardness and political autocracy in modern times, have held the Mongols responsible for both conditions, though most historians consider such views vastly exaggerated.

Divisions among the Mongols and the growing strength of the Russian state, centered now on the city of Moscow, enabled the Russians to break the Mongols’ hold by the end of the fifteenth century. With the earlier demise of Mongol rule in China and Persia, and now in Russia, the Mongols had retreated from their brief but spectacular incursion into the civilizations of outer Eurasia. Nonetheless, they continued to periodically threaten these civilizations for several centuries, until their homelands were absorbed into the expanding Russian and Chinese empires. But the Mongol moment in world history was over.
Directory: cms -> lib -> PA09000087 -> Centricity -> Domain -> 162
162 -> Handouts: Ch 5—The Classical Period in a Nutshell (600 B. C. E to 600 C. E) Name Date Period
162 -> Chapter 19 & 20 questions for re view evaluate the following statement: Spanish and Portuguese colonies were extensions of the global network of the West
162 -> The Expansion of Civilization What does is mean to be ‘classic’? A look back…
162 -> Whap handout: ch 4—The Persians & the Greeks Dr. Daughton
162 -> Rise of Agriculture & Origins of Civilization highlights
162 -> Latin america in the late 20th century chapter 32 pg. 762-781
162 -> Making an Arab Empire
162 -> Politics in Classical Civilizations: Part I—Written Documents
162 -> Whap: ch 28/wwi supplemental Reading The Collapse & Recovery of Europe (1914-1970s)
162 -> Whap ch 13 supplemental reading: Coping with China: Comparing Korea, Vietnam, and Japan

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