South Asia | East Asia | The Greek World
770-256 BCE: Eastern Zhou Dynasty
c. 599-c. 527 BCE: Life of Mahavira
c. 563-480 BCE: Life of Siddhartha Gautama (the Buddha)
551-479 BCE: Life of Confucius
c. 475-221 BCE: Warring States Period
478 BCE: Founding of the Delian League
c. 470-399 BCE: Life of Socrates
431 BCE: The Delian League becomes the Athenian Empire
431-404 BCE: The Peloponnesian War c.
428-c.347 BCE: Life of Plato
415-413 BCE: The Sicilian Expedition
404-403 BCE: The Tyranny of the Thirty rules Athens
c. 369-c. 286 BCE: Life of Master Zhuang
The political and social events discussed in Chapter 4 would lead to an explosion philosophical development in the Greek world, South Asia, and East Asia. This chapter explores the most significant of these changes, which (in all three of these regions) occurred in the mid-first millennium BCE.
The concentration of innovative philosophical and religious thought that happened in one time period in several different areas has led philosophers and historians to describe this period as an “Axial Age,” a period of time that is a crucial turning point in the history of the peoples of Afro-Eurasia. German philosopher Karl Jaspers was the first to use the term, which he based on the ideas of earlier philosophers.
Thinkers like Plato, Confucius, and the Buddha reshaped the contours of intellectual, political, and spiritual contours of their respective lands. As you read this chapter, pay particular attention to the political and social contexts in which new political, philosophical or religious innovations emerged. What was happing in the Greek world, India, or China that encouraged these new ideas to emerge and take hold?
Questions to Guide Your Reading
- What were the stages of the Peloponnesian War? How did the outcome of the war impact Greece in the fourth century?
- What were some of the most important contributions of Classical Athens in the areas of art, government and law, philosophy, and literature?
- How were Jainism and Buddhism each a response or challange to Brahmanism?
- During the Warring States Period, how did the nature of warfare change, and how did the demands of that changing warfare reshape Zhou feudal states?
- Explain the major ideas of Confucius.
- Explain the major ideas and practices of Daoism.
- Archidamian War
- Athenian Empire
- Decelean War
- Delian League
- First Peloponnesian War
- Four Noble Truths
- Siddhartha Gautama (Buddha)
- Theban Hegemony
- Tyranny of the Thirty
The Classical Period in the Greek World
So far, the story of the Greek world has proceeded from a narrative of the fragmented Greek world in the Dark Ages to the emergence and solidi cation of a Pan-Hellenic identity in the Archaic Period. The story of the Greeks in the Classical Period, by contrast, is best described as the strife for leadership of the Greek world. First, Athens and Sparta spent much of the fifth century BCE battling each other for control of the Greek world. Then, once both were weakened, other states began attempting to ll the power vacuum. Ultimately, the Classical Period will end with the Greek world under the control of a power that was virtually unknown to the Greeks at the beginning of the fifth century BCE: Macedon.
From the Delian League to the Athenian Empire
In 478 BCE, barely a year after the end of the Greco-Persian Wars, a group of Greek city-states, mainly those located in Ionia and on the island between mainland Greece and Ionia, founded the Delian League, with the aim of continuing to protect the Greeks in Ionia from Persian attacks. Led by Athens, the league first met on the tiny island of Delos. According to Greek mythology, the twin gods Apollo and Artemis were born on Delos. As a result, the island was considered sacred ground and, as such, was a fitting neutral headquarters for the new alliance.
The league allowed member states the option of either contributing a tax (an option that most members selected) or contributing ships for the league’s navy. The treasury of the league, where the taxes paid by members were deposited, was housed on Delos.
Over the next twenty years, the Delian League gradually transformed from a loose alliance of states led by Athens to a more formal entity. The League’s Athenian leadership, in the meanwhile, grew to be that of an imperial leader. The few members who tried to secede from the League, such as the island of Naxos, quickly learned that doing so was not an option as the revolt was violently subdued. Finally, in 454 BCE, the treasury of the Delian League moved to Athens. That moment marked the transformation of the Delian League into the Athenian Empire.
Since the Athenians publicly inscribed each year the one-sixtieth portion of the tribute that they dedicated to Athena, records survive listing the contributing members for a number of years, thereby allowing historians to see the magnitude of the Athenian operation.
While only the Athenian side of the story survives, it appears that the Athenians’ allies in the Delian League were not happy with the transformation of the alliance into a full- edged Athenian Empire. Non-allies were affected a well. The fifth-century BCE Athenian historian Thucydides dramatizes in his history one particularly harsh treatment of a small island, Melos, which effectively refused to join the Athenian cause. To add insult to injury, once the treasury of the Empire had been moved to Athens, the Athenians had used some funds from it for their own building projects, the most famous of these projects being the Parthenon, the great temple to Athena on the Acropolis.
The bold decision to move the treasury of the Delian League to Athens was the brainchild of the leading Athenian statesman of the fth century BCE, Pericles. A member of a prominent aristocratic family, Pericles was a predominant politician for forty years, from the early 460s BCE to his death in 429 BCE, and was instrumental in the development of a more popular democracy in Athens. Under his leadership, an especially vibrant feeling of Athenian patriotic pride seems to have developed, and the decision to move the Delian League treasury to Athens fits into this pattern as well. Shortly after moving the treasury to Athens, Pericles sponsored a Citizenship Decree in 451 BCE that restricted Athenian citizenship from thence onwards only to individuals who had two free-born and legitimately-wed Athenian parents, both of whom were also born of Athenian parents. Then c. 449 BCE, Pericles successfully proposed a decree allowing the Athenians to use Delian League funds for Athenian building projects, and, around 447 BCE, he sponsored the Athenian Coinage Decree, a decree that imposed Athenian standards of weights and measures on all states that were members of the Delian League.
Later in his life, Pericles famously described Athens as “the school of Hellas;” this description would certainly have fit Athens just as much in the mid-fifth century BCE as, in addition to the flourishing of art and architecture, the city was a center of philosophy and drama.
The growing wealth and power of Athens in the twenty or so years since the Greco-Persian Wars did not escape Sparta and led to increasingly tense relations between the two leading powers in Greece. Sparta had steadily consolidated the Peloponnesian League in this same time-period, but Sparta’s authority over this league was not quite as strict as was the Athenian control over the Delian League. Finally, in the period of 460-445 BCE, the Spartans and the Athenians engaged in a series of battles, to which modern scholars refer as the First Peloponnesian War. In 445 BCE, the two sides swore to a Thirty Years Peace, a treaty that allowed both sides to return to their pre-war holdings, with few exceptions. Still, Spartan unease in this period of Athenian expansion and prosperity, which resulted in the First Peloponnesian War, was merely a sign of much more serious conflict to come. As the Athenian general and historian Thucydides later wrote about the reasons for the Great Peloponnesian War, which erupted in 431 BCE: “But the real cause of the war was one that was formally kept out of sight. The growing power of Athens, and the fear that it inspired in Sparta, made the war inevitable” (Thucydides, I.23).
The Peloponnesian War (431-404 BCE)
Historians today frown on the use of the term “inevitable” to describe historical events. Still, Thucydides’ point about the inevitability of the Peloponnesian War is perhaps appropriate, as following a conflict that had been bubbling under the surface for fifty years, the war finally broke out over a seemingly minor affair. In 433 BCE, Corcyra, a colony of Corinth that no longer wanted to be under the control of its mother-city, asked Athens for protection against Corinth. The Corinthians claimed that the Athenian support of Corcyra was a violation of the Thirty Years Peace. At a subsequent meeting of the Peloponnesian League in Sparta in 432 BCE, the allies, along with Sparta, voted that the peace had been broken and so declared war against Athens.
At the time of the war’s declaration, no one thought that it would last twenty-seven years and would ultimately embroil the entire Greek-speaking world. Rather, the Spartans expected that they would march with an army to Athens, fight a decisive battle, then return home. The long duration of the war, however, was partly the result of the different strengths of the two leading powers. Athens was a naval empire, with allies scattered all over the Ionian Sea. Sparta, on the other hand, was a land-locked power with supporters chiefly in the Peloponnese and with no navy to speak of at the outset of the war.
The Peloponnesian War brought about significant changes in the government of both Athens and Sparta, so that, by the end of the war, neither power looked as it did at its outset. Athens, in particular, became more democratic because of increased need for manpower to row its fleet. The lowest census bracket, the thetes, whose poverty and inability to buy their own armor had previously excluded them from military service, became by the end of the war a full-fledged part of the Athenian forces and required a correspondingly greater degree of political influence.
In the case of Sparta, the war had ended the Spartan policy of relative isolationism from the rest of the affairs of the Greek city-states. The length of the war also brought about significant changes to the nature of Greek warfare. While war was previously largely a seasonal affair, with many conflicts being decided with a single battle, the Peloponnesian War forced the Greek city-states to support standing armies. Finally, while sieges of cities and attacks on civilians were previously frowned upon, they became the norm by the end of the Peloponnesian War. In short, Thucydides’s narrative of the war shows that the war had a detrimental effect on human nature, encouraging a previously unprecedented degree of cruelty on both sides. It is important to note, though, that as brutal as sieges could be during the Peloponnesian War, Greek siege warfare during the fifth century BCE was still quite primitive, as no tools existed for ramming or otherwise damaging the city gates or walls. Furthermore, catapults, so useful for targeting a city from the outside, first came into being in 399 BCE, five years after the war had ended.
Modern historians divide the Peloponnesian War into three distinct stages, based on the tactics used in each: the Archidamian War, the Peace of Nicias, and the Decelean War. The first stage, the Archidamian War (431 – 421 BCE), is named after the Spartan king
Archidamus, who proposed the strategy of annual invasions of Attica at the beginning of the war. Beginning in late spring and early summer of 431 BCE, Archidamus led the Spartan army to invade Attica in order to devastate the agricultural land around the city. The Spartans thereby hoped to provoke the Athenians to a battle. Pericles however, refused to enter into battle against the Spartans, and instead ordered all inhabitants of Attica to retreat within the city. Pericles’ decision was wise, as the Athenians would likely have lost a land battle against the Spartans. His decision, though, had unforeseen repercussions. In 430 BCE, the crowded conditions within Athens resulted in the outbreak of a virulent plague which by some estimates killed as much as twenty- ve percent of the city’s population over the following three years. Among the dead was none other than Pericles himself.
The plague had significant repercussions for Athens during the first phase of the war because of not only the loss of fighting men to disease and the consequent lowered morale in the city, but also the death of Pericles, the moderate leader. The subsequent leaders who emerged, such as Cleon, were known as war-hawks. Meanwhile, the Spartans continued their annual invasions of Attica until 425 BCE, when luck was finally on the Athenians’ side.
In 425 BCE, the Athenian fleet faced a new Spartan fleet in the Battle of Pylos in the Peloponnese. The Athenians won the battle and also managed to trap 420 Spartans on the tiny island of Sphacteria, just off the coast of Pylos. Sending shockwaves through the entire Greek world, the Spartans surrendered. By bringing the hostages to Athens, the Athenians put an end to the annual invasions of Attica. Finally, in 421 BCE, with the death of the most pro-war generals on both sides, the Athenians with their allies signed a peace treaty with Spartans and their allies. Named the “Peace of Nicias” after the Athenian general who brokered this treaty, it was supposed to be a fifty years’ peace; it allowed both sides to return to their pre-war holdings, with a few exceptions. As part of the peace terms, the Spartan hostages from Pylos were finally released.
Despite its ambitious casting as a fifty years’ peace, the Peace of Nicias proved to be a short and uneasy time filled with minor battles and skirmishes. One problem with the treaty was that while Athens and all of its allies signed the peace, several key allies of Sparta, including Corinth and Thebes, refused to do so. Furthermore, Athens made the disastrous decision during this stalemate to launch the Sicilian Expedition, a venture that took much of the Athenian fleet to Sicily in 415 BCE.
Syracuse, however, proved to be a difficult target, and the expedition ended in 413 BCE with a complete destruction of the Athenian navy. That same year, the Spartans renewed the fighting, launching the third and final phase of the Peloponnesian War.
In the third stage of the Peloponnesian war, also known as the Decelean War, the Spartans took the war to Attic soil by occupying Decelea, a village in Attica proper, and transforming it into a military fort. This occupation allowed the Spartans to prevent the Athenians from farming their land and cutting off Athens from most supply routes, effectively crippling the Athenian economy for the remainder of the war. Losing the Sicilian Expedition and the challenge of the Decelean War produced a high level of resentment towards the democratic leaders in Athens. Therefore in 411 BCE, an oligarchic coup briefly replaced the democracy with the rule of the Four Hundred. While this oligarchy was quickly overthrown and the democracy restored, this internal instability highlighted the presence of the aristocratic element in the city as well as the dissatisfaction of at least the aristocratic citizens with the long war.
Remarkably, in a testament to the resilience and power of the Athenian state, the Athenians managed to rebuild a navy after the Sicilian Expedition, and even managed to continue to win battles on sea during this final phase of the war. In 405 BCE, however, the Spartan general Lysander defeated Athens in the naval battle of Aegospotami. He proceeded to besiege Athens, and the city finally surrendered in 404 BCE. For the second time in a decade, the Athenian democracy was overthrown, to be replaced this time by the Spartan-sanctioned oligarchy known as the Tyranny of the Thirty. The rule of the Thirty proved to be a much more brutal oligarchy than that of the Four Hundred. A year later, an army formed largely of Athenian democrats in exile marched on the city and overthrew the Thirty. The democracy thus was restored in 403 BCE, and the painful process of recovery from the war and the oligarchic rule could begin.
Athenian Culture during The Peloponnesian War
Because it drained Athens of manpower and financial resources, the Peloponnesian War proved to be an utter practical disaster for Athens. Nevertheless, the war period was also the pinnacle of Athenian culture, most notably its tragedy, comedy, and philosophy. Tragedy and comedy in Athens were very much popular entertainment, intended to appeal to all citizens. Thus issues considered in these plays were often ones of paramount concern for the city at the time when the plays were written. As one character in a comedy bitterly joked in an address to the audience, more Athenians attended tragic and comic performances than came to vote at assembly meetings. Not surprisingly, war was a common topic of discussion in the plays. Furthermore, war was not portrayed positively, as the playwrights repeatedly emphasized the costs of war for both winners and losers.
Sophocles, one of the two most prominent Athenian tragedians during the Peloponnesian War era, had served his city as a general, albeit at an earlier period; thus, he had direct experience with war. Many of his tragedies that were performed during the war dealt with the darker side of fighting, for both soldiers and generals, and the cities that are affected. By tradition, however, tragedies tackled contemporary issues through integrating them into mythical stories, and the two mythical wars that Sophocles portrayed in his tragedies were the Trojan War, as in Ajax and Philoctetes, and the aftermath of the war of the Seven against Thebes, in which Polynices, the son of Oedipus, led six other heroes to attack Thebes, a city led by his brother Eteocles, as in Oedipus at Colonus. Sophocles’ plays repeatedly showed the emotional and psychological challenges of war for soldiers and civilians alike; they also emphasized the futility of war, as the heroes of his plays, just as in the original myths on which they were based, died tragic, untimely deaths. Sophocles’ younger contemporary, Euripides, had a similar interest in depicting the horrors of war and wrote a number of tragedies on the impact of war on the defeated, such as in Phoenician Women and Hecuba; both of these plays explored the aftermath of the Trojan War from the perspective of the defeated Trojans.
While the tragic playwrights explored the impact of the war on both the fighters and the civilians through narrating mythical events, the comic playwright Aristophanes was far less subtle. The anti-war civilian who saves the day and ends the war was a common hero in the Aristophanic comedies. For instance, in the Acharnians (425 BCE), the main character is a war-weary farmer who, frustrated with the ineffciency of the Athenian leadership in ending the war, brokers his own personal peace with Sparta. Similarly, in Peace (421 BCE), another anti-war farmer fattens up a dung beetle in order to fly to Olympus and beg Zeus to free Peace. Finally, in Lysistrata (411 BCE), the wives of all Greek city-states, missing their husbands who are at war, band together in a plot to end the war by going on a sex-strike until their husbands make peace. By the end of the play, their wish comes true. Undeniably funny, the jokes in these comedies, nevertheless, have a bitter edge, akin to the portrayal of war in the tragedies. The overall impression from the war-era drama is that the playwrights, as well as perhaps the Athenians themselves, spent much of the Peloponnesian War dreaming of peace.
While the playwrights were dreaming of the things of this world–most notably war–their contemporary, Socrates, was dreaming of difficult questions. One of the most prominent philosophers of the ancient world, Socrates has not left any writings of his own, but thoughts attributed to him survive in dialogues penned by his student, the fourth-century philosopher Plato. In Plato’s writings, Socrates comes across as someone who loved difficult questions and who was not above confronting any passers-by with such questions as “What is courage?”; “What is moral?”; “What would the ideal city look like?” Using what became known ever since as the “Socratic method,” Socrates continued to probe further every definition and answer that his conversation partners provided, guiding them to delve deeper in their reflections on the topics at hand than they had before. As a result of his love of such debates, Socrates was seen as connected to the Sophists, philosophical debate teachers, who (as Aristophanes joked) could teach anyone to convince others of anything at all, regardless of reality or truth. But Socrates radically differed from the Sophists by not charging fees for his teaching. Instead, as he himself is purported to have said, he was a pest and troublemaker that kept disturbing Athens from growing too content and encouraged all with whom he spoke to keep thinking and questioning.
The Impact of the Peloponnesian War and its Aftermath
In 399 BCE, a seventy-year old Athenian was put on trial for impiety and for corrupting the youth, convicted, and speedily sentenced to death. The trial is especially shocking, since the man in question was none other than Socrates, the philosopher who had spent his life wandering the streets of Athens engaging in endless dialogues regarding the meaning of life. Why did the Athenians suddenly turn against this public teacher and judge him worthy of execution? The answer, most likely, is not the openly-stated causes of the trial, but rather the connections that Socrates previously had to oligarchic leaders. In particular, Socrates had taught Critias, who became one of the Thirty in 404 BCE. Fueled by their hatred of all enemies of the democracy and anyone who had associated with the Thirty, the Athenians condemned Socrates to death. This trial shows how deeply the scars went in the collective psyche and how difficult it was for the Athenians to forget the terrible end of the Peloponnesian War. And while, as usual, more information survives about how the Athenians— more than any other polis—dealt with the aftermath of the war, it is clear that for the rest of the Greek world, their life in the fourth century BCE would very much be the result of the Peloponnesian War.
South Asia: Challenges to Brahmanism
During the time of transition in South Asia discussed in Chapter 4, some individuals became dissatisfied with life and chose to leave the everyday world behind. Much like the sages of the Upanishads, these renunciants, as they were known, were people who chose to renounce social life and material things in order that they might gain deeper insight into the meaning of life. Some of them altogether rejected Brahmanism and established their own belief systems.
Mahavira and Jainism
In the mid-sixth, a teacher named Mahavira appeared, teaching that one could free oneself from the endless cycle of reincarnation. This liberation of the essential self (or jiva) was only possible if a person was able to eliminate their karma, the burden of their previous actions. This elimination of karma was attainable only by strictly disciplining one’s thoughts and actions. When a person accomplishes this, through self-denial and an ascetic life, they become a Jina, or “conqueror.’ It is from this word that that name of Mahavira’s teachings, Jainism originates. A Jina is no longer trapped in the reincarnation cycle. The doctrines and teachings of Mahavira and other Jainist teachers placed a strong emphasis on non-violence in all parts of life (verbal, physical, and mental), honesty, and other disciplined actions.
While adherents of Jainism hold that their faith existed before Mahavira arrived on the scene, but his the teachings and the number of followers greatly expanded beginning in the mid-500s BCE, with the region of Kalinga being an important center for Jain belief.
The most renowned example of challenges to the social and spiritual status quo in South Asia, however, came from Siddhartha Gautama (c. 563 – 480 BCE), who is otherwise known as the Buddha.
Buddha means “Enlightened One” or “Awakened One,” implying that the Buddha was at one time spiritually asleep but at some point woke up and attained insight into the truth regarding the human condition. His life story is therefore very important to Buddhists, people who follow the teachings of the Buddha.
Siddhartha was born a prince, son to the chieftain of Shakya, a clan-based state located at the foothills of the Himalaya in northern India. His father wished for him to be a ruler like himself, but Siddhartha went in a di erent direction. At twenty-nine, after marrying and having a son, he left home. Legends attribute this departure to his having encountered an old man, a sick man, a corpse, and a wandering renunciant while out on an excursion. Aging, sickness, and death posed the question of su ering for Siddhartha, leading him to pursue spiritual insight. For years, he sought instruction from other wanderers and experimented with their techniques for liberating the self from su ering through meditation and asceticism. But he failed to obtain the answers he sought.
Then, one day, while seated beneath a tree meditating for an extended period of time, a deepening calm descended upon Siddhartha, and he experienced nirvana. He also obtained insight into the reasons for human suffering and what was needful to end it. This insight was at the heart of his teachings for the remaining forty-five years of his life. During that time, he travelled around northern India teaching his dharma—his religious ideas and practices—and gained a following of students.
The principal teaching of the Buddha, presented at his first sermon, is called the Four Noble Truths. The first is the noble truth of suffering. Based on his own experiences, the Buddha concluded that life is characterized by suffering not only in an obvious physical and mental sense, but also because everything that promises pleasure and happiness is ultimately unsatisfactory and impermanent. The second noble truth states that the origin of suffering is an unquenchable thirst. People are always thirsting for something more, making for a life of restlessness with no end in sight. The third noble truth is that there is a cure for this thirst and the suffering it brings: nirvana. Nirvana means “blowing out,” implying extinction of the thirst and the end of suffering. No longer striving to quell the restlessness with temporary enjoyments, people can awaken to “the city of nirvana, the place of highest happiness, peaceful, lovely, without suffering, without fear, without sickness, free from old age and death.” The fourth noble truth is the Eight-Fold Path, a set of practices that leads the individual to this liberating knowledge. The Buddha taught that through a program of study of Buddhist teachings (right understanding, right attitude), moral conduct (right speech, right action, right livelihood), and meditation (right effort, right concentration, right mindfulness), anyone could become a Buddha. Everyone has the potential to awaken, but each must rely on his or her own determination.
After the Buddha died c. 480 BCE, his students established monastic communities known as the Buddhist sangha. Regardless of their varna or caste, both men and women could choose to leave home and enter a monastery as a monk or nun. They would shave their heads, wear ochre-colored robes, and vow to take refuge in the Buddha, dharma, and sangha. Doing so meant following the example of the Buddha and his teachings on morality and meditation, as well as living a simple life with like-minded others in pursuit of nirvana and an end to suffering.
East Asia: Philosophy in a Time of Turmoil
China’s three major pre-modern philosophical and religious traditions are Confucianism, Daoism, and Buddhism. The first two had their origins in the later centuries of the Eastern Zhou, while Buddhism only began to arrive from South Asia in the first century C.E. (see Chapters Six and Eight). Confucianism and Daoism were both responses to the crisis presented by the breakdown of the Zhou feudal order and escalating warfare in China.
The Eastern Zhou Dynasty (770-256 BCE) and the Warring States Period (c. 475-221 BCE
When King Ping was relocated to Luoyang (see Chapter Four), he ruled from a much smaller royal domain surrounded by approximately 150 feudal states and their lords. His and his successors’ power was, however, much reduced. No longer able to impose their will on unruly noble lineages, Zhou kings failed to maintain a semblance of peace and order throughout the realm. Instead, this warrior nobility engaged in an escalating contest for power and prestige. By 475 BCE, in the wake of 540 wars fought over the course of two centuries, only fifteen states remained.
But they fought even more fiercely. Over the next 250 years, during what is referred to as the Warring States Period (475 – 221 BCE), these states averaged one major battle per year until, at the very end, only one remained standing. That was the state of Qin [pronounced "cheen"]. The Warring States period ended in 221 BCE when the Qin ruler defeated the remaining states and unified the former Zhou realm. The line of Zhou kings had, however, already been extinguished in 256 BCE, so that date marks the end of the Eastern Zhou Dynasty.
As the frequency and scale of warfare escalated, and states gradually gobbled each other up, the way feudal lords governed their states and conducted military campaigns changed. Prior to the Warring States Period, Zhou kings were still accorded a level of respect, at least as symbols of unity and nominal heads of the Zhou feudal order. At this point, the many lords had no intention of toppling the king; rather, seeing his military weakness, the most powerful ones stepped in to enforce order. The first was Duke Huan of Qi [pronounced "who-an of chee"]. He held this title (“duke”) and fief (Qi) because his distant ancestor had served as a commander under King Wu during the Zhou founding. Now, many generations later, his state was a formidable power on the east coast. In 651 BCE, he convened an interstate meeting with other lords to discuss matters of order and security. Upon being elected as their leader, the Zhou king conferred the title of hegemon. In this capacity, Duke Huan had the authority to resolve disputes between nobles on behalf of the king.
Over the next two centuries, this title changed hands several times, going to the lord of the most powerful state. These hegemons periodically convened interstate meetings to manage such matters as misbehaving states or foreign invasions. Attending lords cemented their agreements by swearing oaths and drinking the blood of sacrificed animals. Yet, although hegemons maintained a semblance of order, warfare remained constant because it was a way of life for the illustrious lineages of the Zhou realm. Noble lords loved to demonstrate their prowess and raise their prestige through success in hunting and battling. A noble looked for a pretext to engage in a vendetta with another lord, at which point a battle was arranged and then carried out according to the protocols of chivalry. After announcing the impending campaign at the ancestral temple, a lord and his kinsmen, accompanied by farmer foot soldiers, would proceed in their chariots to a prearranged location and engage in a skirmish. In victory, a noble redressed matters of honor and brought glory to his ancestors, something symbolized by the mound of dead enemies placed by his ancestral temple.
However, with the onset of the Warring States Period in the fth century BCE, the level of violence was no longer contained by the hegemon system and codes of chivalry. Both the purpose and conduct of warfare changed. Lords of the seven most powerful states lost respect for the Zhou kings and even assumed the same title, thus claiming the right to unify all of China under their rule. As opposed to serving a lesson to and resolving some dispute with another lord, these self-declared kings waged war to destroy them and take their land.
Hence, battles became increasingly bloody and bitter, and victory went to those kings who could eld the most effective killing machines. Chariot-riding kinsmen and a few thousand foot soldiers no longer met that requirement. During the Warring States, rulers introduced large armies composed of mass infantry and cavalry. Soldiers were equipped with armor, crossbows, halberds, dagger-axes, and swords manufactured from bronze, iron, leather, and wood in royal workshops located at capital cities (view the image of a Warring States Period soldier at this link). One description of an elite soldier states that he wears heavy armor, shoulders a large crossbow and fifty arrows, straps a halberd to his back, buckles a helmet to his head, and places a sword to his side.) Kings also militarized their kingdoms’ landscapes by building forts at strategically critical passes, walls to mark off boundaries, and watch towers to signal the enemy’s approach. Finally, these rulers no longer relied solely on close kinsmen to wage war alongside them. Rather, they created a class of military commanders and specialists whose promotion was based on their ability to produce victories in the field. It is therefore not surprising that during this time some of China’s greatest military treatises were written, most notably the Art of War by Master Sun [pronounced "sue-in"]. Master Sun was a military commander and strategist who served the lords of the state of Wu just prior to the onset of the Warring States period (c. fifth century BCE). The manual of military strategy and tactics attributed to him stresses the importance of formulating a strategy that insures victory prior to any campaigning. Stratagem is critical. “All warfare is deception,” Master Sun states. “Hence, when able to attack, we must seem unable; when using our forces, we must seem inactive; when we are near, we must make the enemy believe we are far away; when far away, we must make him believe we are near.”
To mobilize large numbers of men for war and supply them with weapons and grain, kings devised ways to make their realms more productive and compliant with their will. Prior to the Warring States Period, it was normal for nobility to hand out land in their states to kinsmen, just as it had been for the king during the Western Zhou. This practice meant that lesser but related aristocratic lineages lived in estates across each noble’s territory, while also serving as ministers at his court. For a king, however, these men might become an obstacle or pose a threat because they held this land hereditarily. Therefore, they devised better ways to control land in their realms. Whenever new territory was added or a noble line was extinguished, kings created counties and appointed magistrates to manage the villages and towns in that area. The magistrate’s job would then be to register the population, maintain law and order, collect tax revenue, and conscript people for labor projects and military campaigns. And rather than give those posts to kinsmen, kings appointed men from the lower ranks of the nobility or commoners based on their loyalty and merit. Stated more simply, Warring States Period rulers created administrative units and a civil service. Their embryonic bureaucracies included such features as a system of official posts, salaries paid in grain and gifts, administrative codes, and methods for measuring a servant’s performance. Thus, by the end of this period, largely owing to the demands of warfare, the Zhou feudal order had been supplanted by a small number of powerful territorial states with centralized monarchies. Among them, the most successful was the state of Qin, which eventually conquered all of China and became an empire, initiating a new period in China’s history, one which we will explore in Chapter Seven.
Confucius and Confucianism
Confucius lived just prior to the Warring States Period (551-479 BCE). What little we know about his life comes primarily from the Analects, a record of conversations Confucius held with his students compiled after he died. In later centuries, in China, Confucius was revered as a sage and teacher, and even today outside of China some people might think of him as a stern pedant, perhaps calling to mind sayings beginning with “The Master said.” However, in the context of his time, Confucius was anything but sti and rather a dynamic individual who believed he was mandated by Heaven to return the world to a more socially and politically harmonious time. The Analects not only shows a serious and learned man, but also someone capable in archery and horsemanship, who loved music and ritual, and who untiringly travelled the feudal states in the hopes of serving in a lord’s retinue.
According to one passage, a lord once asked one of Confucius’s students about his master, but the student fell silent. Later, Confucius asked him, “Why did you not say: As a man, when agitated in thought he forgets to eat, joyfully forgetting his cares, not realizing that old age is near at hand?”
Confucius was born to a family of minor nobility and modest means in the feudal state of Lu. His father died about the time Confucius was born, and he was raised by his mother, who also passed away when Confucius was young. Like other young men of similar background, he had access to an education and could aspire to serve in some capacity in a feudal state, perhaps at the lord’s court, or as an official or soldier. Confucius chose to become learned and seek office. To his mind, he was living at a time when civilization was collapsing and society was decaying. He believed that, during the early Zhou, the nobility was honorable, observed moral codes, and upheld social standards. He believed that a golden age existed in the past and wished to transmit the ethical values of that time. However, in the course of doing so, he reinterpreted the past and imbued the virtues he stressed with rich, new meanings. Here are a few of the important statements Confucius made, and what they meant:
- “The noble person is concerned with rightness, the small person is concerned with profit.” (4.16) Confucius redefined the meaning of nobility. For him, nobility was de ned not by birth but rather by character and conduct. A truly noble person is one who puts what is right before personal gain and the desire for wealth and fame.
- “Young men should be filial at home and respectful to their elders when away from home.” (1.6) Filial piety (respect and reverence toward one’s parents and elders) is central to Confucius’s thought. He taught how a person becomes moral because a good society only develops when composed of and led by virtuous people. He saw the practice of morality in the family as the root. Should a young man learn to be respectful and reverent towards parents and elders, he will become a humane person, and humane people are far more likely to contribute in a positive way to society.
- “The noble man does not abandon humaneness for so much as the space of a meal.” (4.5) For Confucius, the highest virtue is humanity, and many of his conversations center upon defining what it is that makes a person humane. A person of humanity is, for instance, one who is capable of empathy and unselfish concern for the welfare of others. They know the golden rule: “what you would not want for yourself,” he taught, “do not do to others.” (15.23) Confucius emphasized that a society cannot function if people are incapable of taking other’s perspectives and doing their best for them. In addition, he insisted that such virtues as humanity are most fully demonstrated when individuals observe good etiquette. Decorum was important to Confucius.
- “Heaven has given birth to the virtue that is in me.” (7.22) Interpreters of Confucius have rightly noted that he is quite silent about the supernatural and what happens after death, rather emphasizing the life we have and serving others. Yet, it would be wrong to conclude that he wasn’t religious in any sense, because he frequently spoke of Heaven. He believed that Heaven ordains a certain course of life for each individual, including becoming a moral person. This Heaven, however, is less a deity than a higher moral order, a kind of beneficent presence.
- “To govern is to rectify. If you lead the people by being rectified yourself, who will dare not be rectified?” (12.17) Confucius believed that good governing flows from good men. The first qualification for a ruler or one who serves is moral rectitude. If those who lead do so by virtue and conduct themselves according to rules of propriety, people will learn from them and develop a sense of honor and shame. Consequently, society will become more orderly.
The noble person, filial piety, humaneness, etiquette, Heaven, and government by men of virtue are just some of the ideas Confucius discussed as he traveled the feudal states seeking to advise their lords. However, he only managed to hold some minor offices in Lu and generally failed in his political aspirations. Instead, he gained an avid following of 70 students, whom he accepted regardless of their social status. After he died, they passed on his teachings, and a school of thought emerged from his teachings known as Confucianism. Those who belonged to it are Confucians–individuals distinguished by their commitment to the ideas articulated by Confucius, classical learning, and the value they place on character and conduct as the key to a good society and political order.
Philosophical and Institutional Daoism
During the turmoil of the Warring States period, however, other individuals developed a philosophy very different from Confucianism called Daoism. These Daoists largely rejected Confucian ideas about human moral development and social order as artificial constructs. Rather, they pointed to a natural condition that both individuals and society can recover, one that existed before desires trapped people in a world of strife. Their central concept is the Dao (“Way”). The Dao is mysterious: it is beyond sense perception and yet the source of life and the universe, the ultimate truth transcending the polarities that make up life and yet pervades them, empty and yet the mother of all things.
Paradoxically, although the Dao is indescribable and can’t be seen or heard, the goal of the Daoist is to accord with and follow it. But this goal won’t be accomplished through more seeking and more knowledge. Rather, the mind must be emptied out, calmed, and purified, until desires are absent and a primordial, natural condition is restored. At that point, when the individual is in accord with the ineffable Way, life becomes spontaneous, natural, and effortless.
The two most important early books belonging to this tradition are named after their putative authors: the Laozi (“Old Master”) and Zhuangzi (“Master Zhuang”). Historians believe the “Old Master” was a ctional sage invented by Warring States Period philosophers who compiled the book attributed to him. Master Zhuang, however, lived during the fourth century BCE.
In later centuries, the Daoism of these early philosophers was taken in new directions. The definition of the Way was broadened to include the idea that individuals have a spiritual essence in need of harmonizing and liberation. By so doing, it was believed, one’s health would be preserved and life prolonged. Daoists even entertained the idea that one could become immortal. To achieve these goals, techniques were developed, including special dietary regimens, yoga, Chinese boxing, meditation, and alchemy.
Over the course of the first millennium CE, Daoism also became a popular and institutionalized religion. Daoist masters, claiming divine inspiration, composed esoteric texts for their followers. These texts explained how the natural world originated from a primordial ether (qi) and its division into two polar forces: the yin and yang. They presented a universe with multiple heavenly and hellish realms populated with divinities and demons. The principal purpose of these Daoists was to attend to a person’s physical and psychological well-being. That involved not only teaching individual techniques for preserving the life spirit, but also the use of exorcism and faith healing to remove malevolent influences. Daoists also developed communal prayers and rituals that could cure illness, free souls from hell, win blessings from heaven, and eliminate sins from the community. Eventually, a Daoist church developed, with its own ordained priesthood, temples, and monasteries.
Works Consulted and Further Reading
The Greek World
Hanson, Victor Davis. A War Like No Other: How the Athenians and Spartans Fought the Peloponnesian War. New York: Random House Trade Paperbacks, 2006.
Kagan, Donald. The Archidamian War. Ithaca: Cornell University Press, 1990.
———. The Fall of the Athenian Empire. Ithaca: Cornell University Press, 1991.
———. The Outbreak of the Peloponnesian War. Ithaca: Cornell University Press, 1989.
———. The Peace of Nicias and the Sicilian Expedition. Ithaca: Cornell University Press, 1991.
Meiggs, Russell. The Athenian Empire. Oxford: Oxford University Press, 1979.
Robinet, Isabelle. Taoism: Growth of a Religion. Stanford: Stanford University Press, 1997.
Links to Primary Sources
The Greek World
Aristophanes, excerpt from Clouds, making fun of Socrates Aristophanes, Lysistrata Aristotle on Spartan Women Sophocles, Antigone Thucydides, Pericles’ “Funeral Oration” Thucydides, “Melian Dialogue” from the History of the Peloponnesian War South Asia Jain Doctrinces and Practices of Nonviolence: The Example of Mahavira The Four Noble Truths East Asia Selections from the Analects Selections from the Laozi Selections from Sunzi’s Art of War
From Berger, Eugene; Israel, George; Miller, Charlotte; Parkinson, Brian; Reeves, Andrew; and Williams, Nadejda, “World History: Cultures, States, and Societies to 1500″ (2016). History Open Textbooks. Book 2. http://oer.galileo.usg.edu/history-textbooks/2
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