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World History 1

<OpenstaxParagraph>
	While the lands of the Eurasian Steppe were always a place of great religious heterogeneity, Islam was the faith of most of the people living there. Except in the Slavic areas of the Golden Horde, the lands west of the Volga River, the endorsement of the ruling Mongol elite added to the attractions of Islam, leading the majority of the population to convert. The other faiths were relegated to small, scattered communities (<a href="#fig-00001">Figure 14.11</a>).
</OpenstaxParagraph>
<OpenstaxFigure id="fig-00001" src="https://openstax.org/apps/archive/20240226.174525/resources/03fdd0a52da858cfc37cb13692c2f5a5d062de90" alt="A map is shown, land highlighted in beige and water in blue. Wavy blue lines indicating rivers are shown throughout the map. In the northwest, the Black Sea, the Dardanelles, the Sea of Marmara, and the Bosporus are labelled. In the west, the Red Sea, the Dead Sea, the Persian Gulf (Arabian Gulf) the Gulf of Oman, and the Gulf of Aden are labelled. In the south, the Arabian Sea, the Laccadive Sea, and the Bay of Bengal are labelled. The Ural Mountains are labeled in the north and the Himalayas are labelled in the south, north of an area labelled the “Delhi Sultanate.” The Caucasus Mountains are labelled between the Caspian Sea and the Black Sea. A large area in the north of the map is highlighted yellow and labelled “Khanate of the Golden Horde.” In the northwest of this area, these cities are labelled: Kiev, Moscow, and Vladimir. Outside of this area in the north the city of Novgorod is labelled. A green highlighted area sits south of the orange area and to the east. The western side is labelled “Il-Khanate” and the eastern side is labelled “Chagatai Khanate.” In the west, these cities are labelled: Tabriz, Maragheh, and Baghdad. Southwest of the Black Sea an area is labelled “Seljuk Turks” and the city of Constantinople is labelled in the north of this area. The city of Jerusalem is labelled north of the Dead Sea." mediaType="image/jpg" width="1101" height="1209" />
<OpenstaxFigureText width="1101">
	<strong>Figure 14.11</strong> This map shows the western Mongol Empire after its final fragmentation into four parts, which included the Great Khanate of the Yuan in China (not depicted here). The areas west of the Volga River, populated largely by Orthodox Christians, were the only ones that did not see the majority convert to Islam, and they remain so to this day. (attribution: Copyright Rice University, OpenStax, under CC BY 4.0 license)
</OpenstaxFigureText>
<OpenstaxParagraph>
	By spreading throughout much of western and southern Asia over the centuries since its founding, <OpenstaxTerm>Islam</OpenstaxTerm> had often influenced—and been influenced by—local cultures. This exchange could lead to the formation of unique sects of the faith. One such set of beliefs was <OpenstaxTerm>Sufism</OpenstaxTerm>, a strain of Islam that emphasized asceticism and meditation as the path to a level of divine understanding that brought a rapturous feeling of love for God. Sufism played an important role in the <OpenstaxTerm>Islamification</OpenstaxTerm> of the Mongols and other peoples of the Inner Asian Steppe. While Sufis often sought to live lives of spiritual and moral perfection, their ultimate belief was that God was best worshipped through deep thought and reflection. Living a life strictly adhering to Quranic law was not an end in itself but a means to remove distractions so that the intense contemplation necessary to know God at the level they sought could occur.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Sufis were instructed in the movement’s practices by spiritual guides and often formed communities. The disruptions of the Mongol conquests caused many of these communities to scatter into the steppe, where they intermingled with people of the Mongol Empire, and where Sufi spiritual guides seemed similar to the shamans Mongols knew as the guardians of worship of Tengri. The Sufi emphasis on a mystical path of meditation and reflection also allowed Mongols to continue to live under the y<OpenstaxEm>assa</OpenstaxEm> and accept Sufi teachings and practices. As Muslims and Mongols interacted and formed families, Sufism made the conversion to Islam seem more of an evolution and less of a dramatic change.
</OpenstaxParagraph>
<OpenstaxH3>The Fate of Hulagu’s Il-Khanate</OpenstaxH3>
<OpenstaxParagraph>
	<OpenstaxTerm>Hulagu</OpenstaxTerm> Khan had to balance several conflicts once civil war broke out after the death of Mongke Khan in 1259. The most serious threat was war with the <OpenstaxTerm>Golden Horde</OpenstaxTerm>, led by Batu’s younger brother Berke. A convert to Islam, Berke had become deeply disturbed by Hulagu’s destruction of Baghdad and the murder of the caliph. There were also disputes about whether Hulagu or the Horde should receive tribute from areas on which Hulagu had reimposed stability. Not surprisingly, Hulagu and Berke ended up on different sides of the civil war to succeed Mongke. Their conflict lasted nearly four years, until both men died in 1265, and their successors moved on to other pursuits.
</OpenstaxParagraph>
<OpenstaxParagraph>
	For decades, the leaders of the <OpenstaxTerm>Il-Khanate</OpenstaxTerm> remained in frequent but intermittent conflict with the Golden Horde and the Mamluks of Egypt, who were sometimes joined by the Seljuks operating out of Anatolia and the Chagatai khans. Repulsing these attacks consumed most of the Il-Khanate’s efforts and resources, a situation compounded by periodic bouts of civil war over succession and making further expansion out of the question. The Il-Khans constantly struggled to hold the Tigris-Euphrates basin, leaving the Nile delta and lands holy to the Abrahamic religions in the <OpenstaxTerm>Levant</OpenstaxTerm> forever beyond their grasp.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Most of the population of the Il-Khanate had become Muslim centuries before. The need to concentrate on defense led the Il-Khans to leave most of the work of government in the hands of the religious scholars called the <OpenstaxEm>ulama</OpenstaxEm>, reinforcing traditional Islamic law and custom. <OpenstaxTerm>Ghazan</OpenstaxTerm> Khan, who ruled from 1295 to 1304, firmly favored Islam. His brother Oljaitu (who took the Muslim name Khodabandeh) promoted Shia Islam, further entrenching its presence in what is today eastern Iraq and Iran. Despite this, conflict with its Muslim neighbors continued as the Il-Khanate sought to take more resources for itself at their expense.
</OpenstaxParagraph>
<OpenstaxParagraph>
	Overall, the economy was slow to recover from the devastation of Hulagu’s attack, especially with frequent warfare continuing to destroy the irrigation and urban infrastructure. There were chronic labor shortages in the first generations after Hulagu’s conquest because of wide-scale murder, enslavement, and relocation, as well as substantial emigration to neighboring Islamic lands. Ghazan’s reign laid the groundwork for a generation of prosperity and cultural flowering relative to the tumultuous periods before and after. This prosperity was centered east of Baghdad and the Tigris-Euphrates basin, around Maragha and Tabriz in modern Iran. The Il-Khanate rulers tried to live up to Chinggis and Ogedei Khan’s dream of a world united in trade by negotiating trade deals, most famously with Venice and Genoa on the Italian Peninsula. They were also able to maintain secure trade with Mongolian China. This prosperity, however, was not enough to overcome the peril of succession struggles. After the son of Ghazan died without an heir in 1335, the Il-Khanate fell into a civil war from which it never emerged. While several men claimed to be <OpenstaxEm>il-khan</OpenstaxEm> in subsequent years, none exercised control over more than a fraction of the lands Hulagu had conquered.
</OpenstaxParagraph>
<OpenstaxNote>
	<OpenstaxNoteTitle> Dueling Voices </OpenstaxNoteTitle> <OpenstaxH3> European Portraits of Chinggis Khan </OpenstaxH3>
	<OpenstaxParagraph>
		Following are depictions of <OpenstaxTerm>Chinggis Khan</OpenstaxTerm> by two famous European writers. The first, from Geoffrey Chaucer’s <OpenstaxEm>Canterbury Tales</OpenstaxEm>, was written around 1400 as entertainment and likely reflected popular beliefs about the long-dead Mongol ruler. The second, from Montesquieu’s <OpenstaxEm>Spirit of the Laws</OpenstaxEm>, was written in 1748 as a work of social science aimed at Enlightenment intellectuals. Montesquieu’s disdain for absolute authority undoubtedly influenced his view of the great khan.
	</OpenstaxParagraph>
	<OpenstaxBlockquote>
		<OpenstaxParagraph>
			This noble king was known as Cambinskan, [Chinggis Khan]<OpenstaxBr /> Who in his time was of so great renown<OpenstaxBr /> That there was nowhere in the wide world known<OpenstaxBr /> So excellent a lord in everything;<OpenstaxBr /> He lacked in naught belonging to a king.<OpenstaxBr /> As for the faith to which he had been born,<OpenstaxBr /> He kept its law to which he had been sworn;<OpenstaxBr /> And therewith he was hardy, rich, and wise,<OpenstaxBr /> And merciful and just in all men’s eyes,<OpenstaxBr /> True to his word, benign and honourable,<OpenstaxBr /> And in his heart like any center stable;<OpenstaxBr /> Young, fresh, and strong, in warfare ambitious<OpenstaxBr /> As any bachelor knight of all his house.<OpenstaxBr /> Of handsome person, he was fortunate,<OpenstaxBr /> And kept always so well his royal state<OpenstaxBr /> That there was nowhere such another man.
		</OpenstaxParagraph> 
		<OpenstaxParagraph>
			—Geoffrey <OpenstaxTerm>Chaucer</OpenstaxTerm>, <OpenstaxEm>The <OpenstaxTerm>Canterbury Tales</OpenstaxTerm></OpenstaxEm>
		</OpenstaxParagraph>
	</OpenstaxBlockquote>
	<OpenstaxBlockquote>
		<OpenstaxParagraph>
			The Tartars appear to be mild and humane among themselves; and yet they are most cruel conquerors: when they take cities they put the inhabitants to the sword, and imagine that they act humanely if they only sell the people, or distribute them among their soldiers. They have destroyed Asia, from India even to the Mediterranean; and all the country which forms the east of Persia they have rendered a desert . . . . These people having no towns, all their wars are carried on with eagerness and impetuosity. They fight whenever they hope to conquer; and when they have no such hope, they join the stronger army. With such customs, it is contrary to the law of nations that a city incapable of repelling their attack should stop their progress. They regard not cities as an association of inhabitants, but as places made to bid defiance to their power.
		</OpenstaxParagraph> 
		<OpenstaxParagraph>
			—Montesquieu, <OpenstaxEm>The Spirit of the Laws</OpenstaxEm>
		</OpenstaxParagraph>
	</OpenstaxBlockquote>
	<OpenstaxBlockquote>
		<OpenstaxParagraph>
			Thus the Tartars under Jenghiz Khan [Chinggis Khan], among whom it was a sin and even a capital crime to put a knife in the fire, to lean against a whip, to strike a horse with his bridle, to break one bone with another, did not believe it to be any sin to break their word, to seize upon another man’s goods, to do an injury to a person, or to commit murder.
		</OpenstaxParagraph> 
		<OpenstaxParagraph>
			—<OpenstaxTerm>Montesquieu</OpenstaxTerm>, <OpenstaxEm>The <OpenstaxTerm>Spirit of the Laws</OpenstaxTerm></OpenstaxEm>
		</OpenstaxParagraph>
	</OpenstaxBlockquote>
	<OpenstaxUl>
		<OpenstaxLi>
			How are these two depictions different and similar? What might account for their differences?
		</OpenstaxLi>
		<OpenstaxLi>
			What do these excerpts suggest about how western Europeans saw the East—and the khanates in particular?
		</OpenstaxLi>
	</OpenstaxUl>
</OpenstaxNote>
<OpenstaxH3>The Golden Horde</OpenstaxH3>
<OpenstaxParagraph>
	The areas the <OpenstaxTerm>Golden Horde</OpenstaxTerm> ruled, northwest Asia and the lands of the Rus, were less economically developed. People had a greater diversity of lifestyles and less centralized authority than imposed by the Il-Khans, and they were able to avoid splintering into civil war until outside factors intervened more than a generation after the Il-Khanate fell.
</OpenstaxParagraph>
<OpenstaxParagraph>
	<OpenstaxTerm>Batu</OpenstaxTerm> and <OpenstaxTerm>Berke</OpenstaxTerm>, the foundational leaders of the Horde, established a capital for the storage of tribute as their grandfather had done, but they mainly roamed with their armies, raiding neighbors or defending against attacks. The people conquered by the Golden Horde varied from Turkish peoples like the Kipchaks, seminomads similar to the Mongols, to settled Slavic peasants in small urban centers. The Mongols ruled over the Turks indirectly, allowing local leaders to enforce the <OpenstaxEm>yassa</OpenstaxEm>, collect taxes, and conscript labor and soldiers. Mongol officials in the capital received and distributed tribute and heard appeals of local decisions. The Rus and other Slavic peoples were ruled more directly, with Mongol overseers assigned to each local ruler to make sure taxes flowed in and rebellion was kept down.
</OpenstaxParagraph>
<OpenstaxParagraph>
	While Berke was the first Mongol ruler and khan of the Golden Horde to embrace <OpenstaxTerm>Islam</OpenstaxTerm>, not all his successors were Muslim. Islam continued to gain adherents among the Horde’s Mongols, however. In 1313, <OpenstaxTerm>Uzbeg</OpenstaxTerm> made Islam the official religion of the Golden Horde, but he did not remove the <OpenstaxEm>yassa’s</OpenstaxEm> tax exemption for other religions. Uzbeg’s promotion of Islam undoubtedly strengthened the Islamic community throughout the Golden Horde’s lands.
</OpenstaxParagraph>
<OpenstaxParagraph>
	At the same time, the Horde’s rule strengthened the Orthodox Christian church in its Slavic regions. The church came to represent <OpenstaxTerm>Rus</OpenstaxTerm> national identity as people turned to <OpenstaxTerm>Christianity</OpenstaxTerm> to distinguish themselves from, and perhaps subversively resist, the <OpenstaxTerm>Mongols</OpenstaxTerm>. The tax and service exemptions the <OpenstaxEm>yassa</OpenstaxEm> gave religious institutions and those running them surpassed those the church received from Rus nobles. Church-owned land expanded under the Horde, whether because of donations to help the church provide increasing amounts of spiritual solace and identity, or because of fraud that enabled elites to live free of Mongol taxation and obligation by donating their land and then becoming the church officials in charge of the donation. By the collapse of Mongol rule in the late fifteenth century, the Russian Orthodox church’s holdings had grown to about one-third of the arable land in the areas formerly ruled by Rus nobles.
</OpenstaxParagraph>
<OpenstaxParagraph>
	The Golden Horde both benefited from and contributed to the prosperity brought about by the <OpenstaxTerm>Pax Mongolica</OpenstaxTerm>. Direct European trade was under their control. Whether an import to the Mongol world in the east was produced by the Rus or brought from the continent by Italian merchants, it almost certainly entered through the Golden Horde, which had the first opportunity to buy it. The <OpenstaxEm>yam</OpenstaxEm> that facilitated the movement of goods throughout the empire was maintained for hundreds of years after Mongol rule had dissipated.
</OpenstaxParagraph>
<OpenstaxParagraph>
	The troubled Chagatai Khanate lay in the middle of Mongol lands. Conflict with the other Mongol Khanates and Kublai’s <OpenstaxTerm>Yuan</OpenstaxTerm> dynasty was inevitable. At various times, separately or in combination with each other, the other Mongol states supported usurpers against the <OpenstaxTerm>Chagatai</OpenstaxTerm> Khans. While most had no long-term success, they kept the khanate in turmoil until it splintered into small states in the mid-fourteenth century. In addition to fighting other Mongols, some Chagatai Khans raided and on a couple of occasions tried to conquer the <OpenstaxTerm>Delhi Sultanate</OpenstaxTerm>. These efforts proved futile and weakened the regime, inviting more challenges and instability.
</OpenstaxParagraph>
<OpenstaxParagraph>
	The most important long-term impact of the Chagatai Khanate was its solidification of Islam’s hold over western central Asia. Central Asia had always been a place of religious diversity, given that merchants of different faiths traversed its trade routes. It was a major factor in spreading <OpenstaxTerm>Buddhism</OpenstaxTerm> from India and <OpenstaxTerm>Islam</OpenstaxTerm> beyond the borders of the caliphate. Asian versions of <OpenstaxTerm>Christianity</OpenstaxTerm>, different from the Catholic and Orthodox traditions in Europe, thrived there as well. The last ruler to have governed the unified Chagatai Khanate, <OpenstaxTerm>Tarmashirin</OpenstaxTerm>, instituted policies that favored the displacement of other faiths by Islam and replaced the <OpenstaxEm>yassa</OpenstaxEm> with the more restrictive <OpenstaxTerm>sharia</OpenstaxTerm>, or Islamic religious law. While this change provoked resentment among the non-Muslim populations, Islamic law continued to be in force in lands given to the Chagatai after that khanate collapsed into small states that were in constant conflict.
</OpenstaxParagraph>