So wrote a journalist for the



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“Forget compass readings, camel caravans, and disorienting, potentially deadly Jeep journeys through the world’s most fabled and for- bidding desert. Soon it will be possible to take a leisurely drive along a paved two-lane highway from the spot where Europe kisses the tip of this continent into the heart of sub-Saharan Africa. That’s the idea, anyway.”1 So wrote a journalist for the New York Times in late 2003, describing international plans for a modern highway across the Sahara, linking Europe and North Africa with the vast interior of West Africa. Such a road, its advocates hoped, would not only promote tourism, trade, and economic growth but also provide an alternative route for West African Muslims making the pilgrimage to Mecca. At the same time, in early 2004, some twenty-three nations signed an agreement to build a network of highways all across Asia, ultimately linking Tokyo with Istanbul and enabling a number of landlocked countries of Central Asia to participate more fully in the world economy.

These two ambitious projects of the early twenty-first century were part of the accumulating infrastructure of contemporary globalization. But they also evoked much older pat- terns of global commerce, the famous Silk Road network across Eurasia and the trans-Saharan trade routes, both of which flourished in the postclassical era. Here is a reminder, from the view- point of world history, that exchange among distant peoples is not altogether new and that the roots of economic globalization lie deep in the past.



The exchange of goods among communities occupying different ecological zones has long been a prominent feature of human history. Coastlands and high- lands, steppes and farmlands, islands and mainlands, valleys and mountains, deserts and forests—each generates different products desired by others. Furthermore, some societies have been able to monopolize, at least temporarily, the production of particular products, such as silk in China or certain spices in Southeast Asia, which others have found valuable. This uneven distribution of goods and resources, whether natural or resulting from human activity, has long motivated exchange, not only within particular civilizations or regions but among them as well. In the world of 500–1500, long-distance trade became more important than ever before in linking and shaping distant societies and peoples. For the most part, it was indirect, a chain of separate transactions in which goods traveled farther than individual merchants. Nonetheless, a network of exchange and communication extending all across the Afro-Eurasian world, and separately in parts of the Americas as well, slowly came into being.

In what ways was trade significant? How did it generate change within the societies that it connected? Economically speaking, it often altered consumption, enabling West Africans, for example, to import scarce salt, necessary for human diets and useful for seasoning and preserving food, from distant mines in the Sahara in exchange for the gold of their region. Trade also affected the day-to-day working lives of many people, encouraging them to specialize in producing particular products for sale in distant markets rather than for use in their own communities. Trade, in short, diminished the economic self-sufficiency of local societies.

Trade shaped the structure of those societies as well. Traders often became a distinct social group, viewed with suspicion by others because of their impulse to accumulate wealth without actually producing anything themselves. In some societies, trade became a means of social mobility, as Chinese merchants, for example, were able to purchase landed estates and establish themselves within the gentry class. Long-distance trade also enabled elite groups in society to distinguish them- selves from commoners by acquiring prestigious goods from a distance — silk, tortoiseshells, rhinoceros horn, or particular feathers, for example. The association with faraway or powerful societies, signaled by the possession of their luxury goods, often conveyed status in communities more remote from major civilizations.

Political life also was sometimes transformed by trade. The wealth available from controlling and taxing trade motivated the creation of states in various parts of the world and sustained those states once they had been constructed. Furthermore, commerce posed a set of problems to governments everywhere. Should trade be left in private hands, as in the Aztec Empire, or should it be controlled by the state, as in the Inca Empire? How should state authorities deal with men of commerce, who were both economically useful and potentially disruptive?

Moreover, the saddlebags of camel caravans or the cargo holds of merchant vessels carried more than goods. Trade became the vehicle for the spread of religious ideas, technological innovations, disease-bearing germs, and plants and animals to regions far from their places of origin. In just this fashion, Buddhism made its way from India to Central and East Asia, and Islam crossed the Sahara into West Africa. So did the pathogens that devastated much of Eurasia during the Black Death. These immense cultural and biological transformations were among the most significant outcomes of the increasingly dense network of long-distance commerce during the era of third-wave civilizations.

Silk Roads: Exchange across Eurasia

The Eurasian landmass has long been home to the majority of humankind as well as to the world’s most productive agriculture, largest civilizations, and greatest concentration of pastoral peoples. Beyond its many separate societies and cultures, Eurasia also gave rise to one of the world’s most extensive and sustained networks of exchange among its diverse peoples. Known to scholars as the Silk Roads, a reference to their most famous product, these land-based trade routes linked pastoral and agricultural peoples as well as the large civilizations on the continent’s outer rim (see Map 8.1). None of its numerous participants knew the full extent of this network’s reach, for it was largely a “relay trade” in which goods were passed down the line, changing hands many times before reaching their final destination. Nonetheless, the Silk Roads provide a certain unity and coherence to Eurasian history alongside the distinct stories of its separate civilizations and peoples.



The Growth of the Silk Roads

The beginnings of the Silk Roads lay in both geography and history. As a geographic unit, Eurasia is often divided into inner and outer zones that represent quite different environments. Outer Eurasia consists of relatively warm, well-watered areas, suitable for agriculture, which provided the setting for the great civilizations of China, India, the Middle East, and the Mediterranean. Inner Eurasia — the lands of eastern Russia and Central Asia—lies farther north and has a harsher and drier climate, much of it not conducive to agriculture. Herding their animals from horse- back, the pastoral people of this region had for centuries traded with and raided their agricultural neighbors to the south. Products of the forest and of semi-arid northern grasslands known as the steppes — such as hides, furs, livestock, wool, and amber—were exchanged for the agricultural products and manufactured goods of adjacent civilizations. The movement of pastoral peoples for thousands of years also served to diffuse Indo-European languages, bronze metallurgy, horse-based technologies, and more all across Eurasia.

The construction of the classical civilizations and their imperial states during the last five centuries b.c.e. added another element to these earlier Eurasian connections. From the south, the Persian Empire invaded the territory of pastoral peoples in present-day Turkmenistan and Uzbekistan. From the west, Alexander the Great’s empire stretched well into Central Asia. From the east, China’s Han dynasty extended its authority westward, seeking to control the nomadic Xiongnu and to gain access to the powerful “heavenly horses” that were so important to Chinese military forces. By the early centuries of the Common Era, indirect trading connections, often brokered by pastoral peoples, linked the classical civilizations in a network of transcontinental exchange. (For the role of Central Asian pastoral peoples in the exchange of the Silk Roads, see Visual Sources: Art, Religion, and Cultural Exchange in Central Asia, pp. 367–77.)

Silk Road trading networks prospered most when large and powerful states provided security for merchants and travelers. Such conditions prevailed during the classical era when the Roman and Chinese empires anchored long-distance commerce at the western and eastern ends of Eurasia. Silk Road trade flourished again during the seventh and eighth centuries c.e. as the Byzantine Empire, the Muslim Abbasid dynasty, and Tang dynasty China created an almost continuous belt of strong states across Eurasia. In the thirteenth and fourteenth centuries, the Mongol Empire briefly encompassed almost the entire route of the Silk Roads in a single state, giving a renewed vitality to long-distance trade.



Goods in Transit

During prosperous times especially, a vast array of goods (detailed in the Snapshot on p. 337) made their way across the Silk Roads, often carried in large camel caravans that traversed the harsh and dangerous steppes, deserts, and oases of Central Asia. In high demand and hard to find, most of these goods were luxury products, destined for an elite and wealthy market, rather than staple goods, for only readily moved commodities of great value could compensate for the high costs of transportation across such long and forbidding distances.

Of all these luxury goods, it was silk that came to symbolize this Eurasian ex- change system. When China held a monopoly on silk-producing technology, this precious fabric moved generally from east to west. The demand for silk as well as cot- ton textiles from India was so great in the Roman Empire that various Roman writers were appalled at the drain of resources that it represented. They also were outraged at the moral impact of wearing revealing silk garments. “I can see clothes of silk,” lamented Seneca the Younger in the first century c.e., “if materials that do not hide the body, nor even one’s decency, can be called clothes. . . .Wretched flocks of maids labour so that the adulteress may be visible through her thin dress, so that her husband has no more acquaintance than any outsider or foreigner with his wife’s body.”2

By the sixth century c.e., however, the knowledge and technology for producing raw silk had spread beyond China. An old Chinese story attributes it to a Chinese princess who smuggled out silkworms in her turban when she was married off to a Central Asian ruler. In a European version of the tale, Christian monks living in China did the deed by hiding some silkworms in a bamboo cane, an act of industrial espionage that allowed an independent silk-producing and silk-weaving industry to take hold in the Byzantine Empire. However it happened, Koreans, Japanese, Indians, and Persians likewise learned how to produce this precious fabric.

As the supply of silk increased, its many varieties circulated even more extensively across Eurasian trade routes. In Central Asia, silk was used as currency and as a means of accumulating wealth. In both China and the Byzantine Empire, silk became a symbol of high status, and governments passed laws that restricted silk clothing to members of the elite. Furthermore, silk became associated with the sacred in the expanding world religions of Buddhism and Christianity. Chinese Buddhist pilgrims who made their way to India seeking religious texts and relics took with them large quantities of silk as gifts to the monasteries they visited (see Visual Source 8.2, p. 370). Buddhist monks in China received purple silk robes from Tang dynasty emperors as a sign of high honor. In the world of Christendom, silk wall hangings, altar covers, and vestments became highly prestigious signs of devotion and piety. Because no independent silk industry developed in Western Europe until the twelfth century c.e., a considerable market developed for silks imported from the Islamic world. Ironically, the splendor of Christian churches depended in part on Islamic trading networks and on silks manufactured in the Muslim world. Some of those silks were even inscribed with passages in Arabic from the Quran, unbeknownst to their European buyers.3

Compared to contemporary global commerce, the volume of trade on the Silk Roads was small, and its focus on luxury goods limited its direct impact on most people. Nonetheless, it had important economic and social consequences. Peasants in the Yangzi River delta of southern China sometimes gave up the cultivation of food crops, choosing to focus instead on producing silk, paper, porcelain, lacquer- ware, or iron tools, much of which was destined for the markets of the Silk Roads. In this way, the impact of long-distance trade trickled down to affect the lives of ordinary farmers. Furthermore, favorably placed individuals could benefit immensely from long-distance trade. The twelfth-century Persian merchant Ramisht made a personal fortune from his long-distance trading business and with his profits purchased an enormously expensive silk covering for the Kaaba, the central shrine of Islam in Mecca.4



Cultures in Transit

More important even than the economic impact of the Silk Roads was their role as a conduit of culture. Buddhism in particular, a cultural product of Indian civilization, spread widely throughout Central and East Asia, owing much to the activities of merchants along the Silk Roads. From its beginnings in India during the sixth century b.c.e., Buddhism had appealed to merchants, who preferred its universal message to that of a Brahmin-dominated Hinduism that privileged the higher castes. Indian traders and Buddhist monks, sometimes supported by rulers such as Ashoka, brought the new religion to the trans-Eurasian trade routes. To the west, Persian Zoroastrianism largely blocked the spread of Buddhism, but in the oasis cities of Central Asia, such as Merv, Samarkand, Khotan, and Dunhuang, Buddhism quickly took hold. By the first century b.c.e., many of the inhabitants of these towns had converted to Buddhism, and foreign merchant communities soon introduced it to northern China as well.5 (See Visual Sources 8.1 and 8.2, pp. 369 and 370, as well as Document 8.1, pp. 356–59.)

Conversion to Buddhism in the oasis cities was a voluntary process, without the pressure of conquest or foreign rule. Dependent on long-distance trade, the inhabitants and rulers of those sophisticated and prosperous cities found in Buddhism a link to the larger, wealthy, and prestigious civilization of India. Well-to-do Buddhist merchants could earn religious merit by building monasteries and supporting monks. The monasteries in turn provided convenient and culturally familiar places of rest

and resupply for merchants making the long and arduous trek across Central Asia. Many of these cities became cosmopolitan centers of learning and commerce. Scholars have found thousands of Buddhist texts in the city of Dunhuang, where several branches of the Silk Roads joined to enter western China, together with hundreds of cave temples, lavishly decorated with murals and statues.



Outside of the oasis communities, Buddhism progressed only slowly among pastoral peoples of Central Asia. The absence of a written language was an obstacle to the penetration of a highly literate religion, and their nomadic ways made the founding of monasteries, so important to Buddhism, quite difficult. But as pastoralists became involved in long-distance trade or came to rule settled agricultural peoples, Buddhism seemed more attractive. The nomadic Jie people, who controlled much of northern China after the collapse of the Han dynasty, are a case in point. Their ruler in the early fourth century c.e., Shi Le, became acquainted with a Buddhist monk called Fotudeng, who had traveled widely on the Silk Roads. The monk’s reputation as a miracle worker, a rain- maker, and a fortune-teller and his skills as a military strategist cemented a personal relationship with Shi Le and led to the conversions of thousands and the construction of hundreds of Buddhist temples. In China itself, Buddhism remained for many centuries a religion of foreign merchants or foreign rulers. Only slowly did it become popular among the Chinese themselves, a process examined more closely in Chapter 9.

Dunhuang

Located in western China at a critical junction of the Silk Road trading network, Dunhuang was also a center of Buddhist learning, painting, and sculpture as that religion made its way from India to China and beyond. In some 492 caves, a remarkable gallery of Buddhist art has been preserved. These images of Buddhist deities and heavenly beings date from the sixth century C.E. (© Benoy K. Behl)

As Buddhism spread across the Silk Roads from India to Central Asia, China, and beyond, it also changed. The original faith had shunned the material world, but Buddhist monasteries in the rich oasis towns of the Silk Roads found themselves very much involved in secular affairs. Some of them became quite wealthy, receiving gifts from well-to-do merchants, artisans, and local rulers. The begging bowls of the monks became a symbol rather than a daily activity. Sculptures and murals in the monasteries depicted musicians and acrobats, women applying makeup, and even drinking parties.6

Doctrines changed as well. It was the more devotional Mahayana form of Buddhism (see Chapter 5)—featuring the Buddha as a deity, numerous bodhisattvas, an emphasis on compassion, and the possibility of earning merit—that flourished on the Silk Roads, rather than the more austere psychological teachings of the original Buddha. Moreover, Buddhism picked up elements of other cultures while in transit on the Silk Roads. In the area northwest of India that had been influenced by the invasions of Alexander the Great, statues of the Buddha reveal distinctly Greek influences. The Greco-Roman mythological figure of Herakles, the son of Zeus and associated with great strength, courage, masculinity, and sexual prowess, was used to represent Vajrapani, one of the divine protectors of the Buddha (see Visual Source 8.1, p. 369). In a similar way, the gods of many peoples along the Silk Roads were incorporated into Buddhist practice as bodhisattvas.



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