Chapter Ten: Emerging Spheres of Influence (1000-1300)


c. 3000 BCE-1500: Bantu Expansions

100 BCE-600: Nazca culture flourishes in Peru

700: Huari Empire reaches its height

700-1400: Cahokia rises, flourishes, and declines

800: Ghana becomes an Empire

960-1279: Song Dynasty

985-1012: Reign of Rajaraja I

1000-1500: Height of Swahili society

1012-1044: Reign of Rajendra I

1054: Schism between Pope and Patriarch of Constantinople

1066: Norman Conquest of England

1071: Battle of Manzikiert

1095: Council of Clermont, calling of the First Crusade

1096-1487: The Crusades

1171-1250: The Ayubid Sultanate

1200-1450: Height of Great Zimbabwe 

1204: Crusaders sack Constantinople, break-up of the Byzantine Empire

1206-1526: Delhi Sultanate

1206-1368: Mongol Empire

1215: Magna Carta

1215-1295: Life of Kublai Khan

1225-1337: Khanate of Chagatai

1235: Sundiata Keita founds Mali Empire

1240s-1502: Khanate of the Golden Horde

1261: Restoration of Byzantine Empire

1265-1335: Khanate of the Ilkhans

1279-1368: Yuan Dynasty

1324-1325: Mansa Musa performs the hajj

1325: Tenochtitlán founded

1460s: Sunni Ali builds Songhai Empire

1493-1528: Askia the Great rules during golden age of Songhai Empire


In this chapter, we see both consolidation and conflict throughout the Afro-Eurasian world. European kingdoms become more organized, with socio-political forms such as feudalism emerging. In East Asia, China’s Song Dynasty establishes governmental procedures and philosophies that will last centuries. There is conflict however—the Crusades pit European and Islamic forces against one another, and the Mongol conquer much of Asia, disrupting existing states and leading to he creation of new ones.

This chapter also explores the world of Africa and the Americas. Pay particular attention to ways in which civilizations laid groundwork for their successors as well as ways in which these civilizations were equivalent to those of Afro-Eurasia.

Questions to Guide Your Reading

  1. How did the Crusaders gain a foothold in the Middle East? What did it take for Salah al-Din to push them out?
  2. What led to the establishment of the Mamluk Sultanate? How did the Mamluk Sultanate go into decline?
  3. How have post-colonial scholars challenged nineteenth century depictions of the Bantu Migration?
  4. How did the ruling classes of Great Zimbabwe generate wealth and demonstrate their elite status?
  5. What traits did mound building cultures of North America share?
  6. How did Genghis Khan differ from his predecessors? What enabled him to unite all of the Mongol tribes?
  7. Compare and contrast the influence of Mongol conquerors in China and the Middle East.
  8. What were some lasting results of the eleventh-century popes’ attempts to reform the Church?
  9. How did the thirteenth-century Capetian kings of France strengthen their authority?

Key Terms

  • The Aztec Empire
  • Bantu Migration
  • Cahokia
  • Crusade
  • Crusader States
  • Feudalism
  • Grand Duchy of Moscow
  • Investiture Controversy
  • The Khanate of the Ilkhans
  • Mali Empire
  • Mansa Musa
  • Pope Urban II
  • Qubilay Khan
  • Salah al-Din
  • Swahili city-states
  • Temujin (Genghis Khan)
  • Three-field System
  • Timbuktu
  • Teotihuacán
  • Twelfth-century Renaissance

The Emergence of a “Feudal” Order in Western Europe

Out of the chaos and mayhem of the tenth and eleventh centuries, East Francia—the eastern third of Charlemagne’s Empire that is in roughly the same place as modern Germany—and England had emerged as united and powerful states. In the aftermath of the Abbasid Caliphate’s political collapse and the gradual weakening of Fatimid Egypt (see Chapter Eight), the eleventh-century Byzantine Empire was the strongest, most centralized state in the Eastern Mediterranean, and indeed, probably the strongest state west of Song China. 

Most of the rest of Christian Western Europe’s kingdoms, however, were fragmented. This decentralization was most acute in West Francia, the western third of what had been Charlemagne’s empire. This kingdom would eventually come to be known as France. Out of a weak and fragmented kingdom emerged the decentralized form of government that historians often call feudalism. We call it feudalism because power rested with armed men in control of plots of agricultural land known as fiefs and Latin for fief is feudum. They would use the surplus from these fiefs to equip themselves with weapons and equipment, and they often controlled their fiefs with little oversight from the higher-ranked nobles or the king.

How had such a system emerged? Even in Carolingian times, armies in much of Western Europe had come from war bands made up of a king’s loyal retainers, who themselves would possess bands of followers. Ultimate control of a kingdom’s army had rested with the king, and the great nobles had also exercised strong authority over their own fighting men. The near constant warfare (both external attacks and civil wars) of the tenth and eleventh centuries, however, meant that the kings of West Francia gradually lost control over the more powerful nobles. Further, the powerful nobles often lost control of the warlords of more local regions. West Francia had little governmental authority and much war.

As a result of constant warfare (albeit warfare that was usually local in scope), power came to rest in control of fiefs and the ability to extract surplus from their occupants and to use this surplus to outfit armed men. The warlords who controlled fiefs often did so by means of armed fortresses called castles. At first, especially in northern parts of West Francia, these fortresses were of wood, and might sometimes be as small as a wooden palisade surrounding a fortified wooden tower. Over the eleventh and twelfth centuries, these wooden castles came to be replaced with fortifications of stone. A castle had two roles: it would protect a land from attackers (such as Viking raiders), but it would also serve as a base for the control and extortion of a land’s people.

The castle represented Europe’s feudal order in wood and stone. Corresponding to the physical structure of the castle was the figure of the knight. Knights in the eleventh century wore an armor called chain mail, that is, interlocking rings of metal that would form a coat of armor. The knight usually fought on horseback, wielding a long spear known as a lance in addition to the sword at his side. With his feet resting in stirrups, a knight could hold himself firmly in the saddle, directing the weight and power of a charging horse into the tip of his lance.


Wooden castle


A Wooden Castle of the Type that was Common in the Eleventh Century

Author: Julien Chatelain

Source: Wikimedia Commons

License: CC BY-SA 3.0

Knights and castles came to dominate West Francia and then other parts of Europe for several reasons. The technology of ironworking was improving so that iron was cheaper (although still very expensive) and more readily available, allowing for knights to wear more armor than their predecessors. Moreover, warfare of the tenth and eleventh centuries was made up of raids (both those of Vikings and of other Europeans). A raid depends on mobility, with the raiders able to kill people and seize plunder before defending soldiers can arrive. Mounted on horseback, knights were mobile enough that they could respond rapidly to raids. The castle allowed a small number of soldiers to defend territory and was also a deterrent to raiders, since it meant that quick plunder might not be possible.

Rochester Castle

Rochester Castle | A stone castle built in the twelfth century.

Author: User “Prioryman”

Source: Wikimedia Commons

License: CC BY-SA 4.0

A knight’s equipment—mail, lance, and horse—was incredibly expensive, as was the material and labor to construct even a wooden castle. Although knights had originally been whichever soldiers had been able to get the equipment to fight, the expense of this equipment and thus the need to control a fief to pay for it meant that knights gradually became a warrior aristocracy, with greater rights than the peasants whose labor they controlled. Indeed, often the rise of knights and castles meant that many peasants lost their freedom, becoming serfs, unfree peasants who, although not property that could be bought and sold like slaves, were nevertheless bound to their land and subordinate to those who controlled it.


Eleventh-Century Knights

Author: User “Myrabella” Source: Wikimedia Commons License: Public Domain

The regions of West Francia controlled by powerful nobles were nearly independent of the crown. But even at the Frankish monarchy’s weakest, these nearly independent nobles were understood to hold their territories from the king and to owe allegiance to him if he called on them for military service. In this way, feudalism of the European Middle Ages resembled Western Zhou feudalism. The smaller fiefs that made up the territories of these great nobles likewise were under- stood to be held from these nobles; the knight who held a fief was, at least in theory, required to render military service to the lord from whom he held it. In practice, though, the kingdom of West Francia (and other regions of Western Europe where such a system held sway) had little cohesion as a state, with most functions of a state like minting money, building roads and bridges, and trying and executing criminals in the hands of the powerful nobles.

Global Context

Thus far, we have discussed feudalism in eleventh-century Western Europe, but a decentralized state dominated by a warrior aristocracy could emerge anywhere that central authority broke down. A similar system emerged in Heian Japan of the twelfth and thirteenth centuries, when mounted soldiers (in this case samurai rather than knights) came to occupy the social role of a warrior aristocracy. Such an arrangement would emerge at the same time in the Middle East: the Great Saljuq Empire was dominated by mounted warriors in control of iqtas, units of land whose revenues (often from taxation) would fund these warriors, who in turn held their iqtas from the sultan.

Growth of Towns and Trade

Although the eleventh century was in many ways Western Europe’s nadir, or low-point, it would also see the beginnings of Western Europe’s re-urbanization. One reason for these beginnings was that in those lands that had been part of the Western Roman Empire, city walls often remained, even if these cities had largely emptied of people. During the chaos and mayhem of the tenth and eleventh centuries, people often gathered in walled settlements for protection. Many of these old walled cities thus came to be re-occupied.

Another reason for the growth of towns came with a revival of trade in the eleventh century. This revival of trade can be traced to several causes. In the first place, Europe’s knights, as a warrior aristocracy, had a strong demand for luxury goods, both locally manufactured products and imported goods such as silks and spices from Asia. Bishops, the great lords of the Church, had a similar demand. As such, markets grew up in the vicinity of castles and thus caused the formation of towns that served as market centers, while cathedral cities also saw a growth of population. Moreover, Viking raids had also led to a greater sea-borne trade in the North Sea and Atlantic. Often, Viking-founded markets served as the nucleus of new towns, especially in those lands where the Romans had never established a state and which were not urbanized at all. The Irish city of Dublin, for example, had begun as a Viking trading post.


Medieval Market, Fifteenth Century

Author: Nicole Oreseme

Source: Wikimedia Commons

License: Public Domain

Further south, in the Mediterranean, frequent raids by pirates (most of whom were Arab Muslims from North Africa) had forced the coastal cities of Italy to build effective navies. One of the most important of these cities was Venice, a city in the swamps and lagoons of northeastern Italy. Over the eleventh century, the city (formerly under Byzantine rule but now independent) had built up a navy that had cleared the Adriatic Sea of pirates and established itself as a nexus of trade between Constantinople and the rest of Western Europe. Likewise, on the western side of Italy, the cities of Genoa and Pisa had both built navies from what had been modest fishing fleets and seized the strongholds of Muslim pirates in the islands of Corsica and Sardinia. This clearing of pirates from the Mediterranean led to an increase in maritime trade and allowed the renewed growth of the old Roman towns that had in many cases remained since the fall of the Western Empire. The cities of Genoa and Venice were able to prosper because they stood at the northernmost points of the Mediterranean, the farthest that goods could be moved by water (always cheaper than overland transport in premodern times) before going over land to points further north.

As goods moved north and south between the trade zones of the North Sea and the Mediterranean, nobles along that north-south route realized that they could enrich themselves by taxing markets. They thus sponsored and protected markets in regions of West Francia like Champagne, which themselves would serve as centers of urbanization and economic activity.

The people living and working in towns came to be known as the bourgeois, or middle class. These were called a middle class because they were neither peasant farmers nor nobles, but rather a social rank between the two. Kings and other nobles would frequently give towns the right to self-government, often in exchange for a hefty payment. A self-governing town was often known as a commune.

Growth in Agriculture

Eleventh-century Europe’s economy was primarily agricultural. The eleventh and twelfth centuries saw a massive expansion of agricultural output in the northern regions of Europe, which led to a corresponding growth in the economy and population. The same improvement in iron technology that allowed the equipping of armored knights led to more iron tools: axes allowed famers to clear forests and cultivate more land, and the iron share of a heavy plow allowed farmers to plow deeper into the thick soil of Western Europe. In addition, farmers gradually moved to a so-called three field system of agriculture: fields would have one third given over to cereal crops, one third to crops such as legumes (which increase fertility in soil), and a third left fallow, i.e., uncultivated either to serve as grazing land for livestock or simply rebuild its nutrients by lying unused. More iron tools and new agricultural techniques caused yields to rise from 3:1 to nearly 8:1 and in some fertile regions even higher. Another factor in the rise of agricultural yields was Europe’s climate, which was becoming warmer in the eleventh, twelfth, and thirteenth centuries. As a result of both climate and new agricultural tools and techniques, food supplies increased so that Western Europe would go through the majority of the twelfth century without experiencing a major famine.

We should note that at the same time that agricultural yields were rising in Europe, so too were they on the rise in Song China. Indeed, compared to China, Europe’s agricultural production was still relatively meager. It was nevertheless enough to bring about a dramatic growth in Europe’s population.


A Heavy Plow

Author: Unknown

Source: Wikimedia Commons

License: Public Domain

A Roman Empire?

Although the Carolingian Empire had collapsed in the ninth century and West Francia remained fragmented, in Central Europe, the rulers of East Francia formed a new empire on the wreck of Charlemagne’s. King Otto I of East Francia had defeated the Magyars in 955, and both Otto and his powerful nobles further subordinated the Slavic peoples to the east to his rule, forcing them either to submit to his direct rule or acknowledge him as their overlord. He followed up on the prestige gained from his victory over the Magyars by exercising influence in Northern Italy, intervening in a dispute between Pope John XII (r. 955 – 964) and Berengar, a petty king. On 2 February 962, Pope John XII crowned Otto as Roman Emperor in a ceremony meant to echo Pope Leo III’s crowning of Charlemagne over a century and a half before. Further, Otto deposed Berengar and added Italy to his domains.

Europe 1054

Europe and the Mediterranean in 1054 CE

Author: Ian Mladjov

Source: Original Work

License: © Ian Mladjov. Used with permission.

Otto was the most powerful ruler in Europe besides the Byzantine emperor. His empire covered most of the German-speaking lands of Central Europe: indeed, Otto and its subsequent emperors would be Germans and the power base of this empire would be firmly Central European. This empire also encompassed northern Italy and much of the territory west of the Rhine. The rulers of this empire would call themselves Roman Emperors and consider themselves the successors to Charlemagne and thus to the Roman Empire. This empire, however, was more modest than Charlemagne’s. Although its emperors would claim that all Christian kings owed them obedience, most other realms of Western Europe were independent, especially West Francia (which we shall hereafter refer to as France). Likewise, this empire’s control of Northern Italy was always somewhat tenuous, since its rulers’ power was based in Germany, far to the north of the Alps.

Because these emperors considered themselves to be Roman Emperors and also protectors of the Church—indeed, Otto I eventually deposed Pope John XII for improperly fulfilling his papal duties—historians call their empire the Holy Roman Empire and its emperors Holy Roman Emperors. The reader should carefully note that these emperors did not use either of those titles. They simply referred to themselves as Roman Emperors and their empire as the Roman Empire. We call the Empire the Holy Roman Empire and the emperors Holy Roman Emperors for the convenience of modern readers, so that they will know that they are reading about neither the Roman Empire, which dominated the entirety of the Mediterranean world in ancient times, nor the Byzantine Empire, which remained a regional power in the Eastern Mediterranean for most of the Middle Ages.

The Holy Roman Empire’s Peripheries: Secondary State Formation

Anthropologists speak of secondary state formation, a process by which people who live in a tribe or chiefdom on the periphery of a state will gradually adopt statehood and the ideological trappings associated with statehood. Oftentimes this state formation happens because a people will need to match the resources of a state for raising armed forces, or because a chief will seek the greater prestige and power that comes from being recognized as a king.

In Scandinavia and in Eastern Europe, state formation occurred on the margins of the Holy Roman Empire. In the late tenth century, the Danes, the Poles (a Slavic people), and the Magyars formed the kingdoms of Denmark, Poland, and Hungary, respectively. These kingdoms were often vassal states (i.e., subordinate states) of the Ottonian emperors, but they just as often fought to maintain their independence when they had the capability to do so. Another key factor in the move from chiefdoms to states was the adoption of Christianity: the Christian religion, as we have seen earlier, often legitimated a king. The Christian Bible says that a prince is God’s instrument of executing justice.1 In exchange for their legitimation, monarchs would protect the institutional Church. We can see this relationship between Christianity and secondary state formation when King Stephen I of Hungary received his crown from the papacy in the year 1000.

Far to the north, in Norway, a land of narrow fjords and valleys surrounded by pine-covered mountains, King Olaf II was following a similar set of policies. A Christian who had converted in 1013 while fighting in France, he spent his reign as king of Norway (1015 – 1030) both consolidating Norway into a kingdom that recognized royal authority and converting that kingdom to Christianity. 

Global Context

In Northern and Eastern Europe, secondary state formation had gone hand in hand with the adoption of Christianity, which legitimated kings and whose clergy, familiar with the written word, provided the skills of literacy to monarchs. A similar pattern occurred elsewhere in the world, particularly in the African Sahel. In Africa’s Sahel, between the tenth and thirteenth centuries, as Ghana and then later Mali consolidated into states, their rulers converted their people to Islam, which provided a similar aid to state-building that Christianity did to the rulers of Northern and Eastern Europe.

Expansion of Christendom

In the Middle Ages, the people of Western Europe did not think of Europe as a geographic and cultural area. Rather, they thought of Christendom, those peoples and nations of the world that embraced the Christian religion, as a community sharing common ideals and assumptions. We might compare it to the Muslim notion of Dar al-Islam. And in the eleventh century, Christendom expanded. Not only had the peoples to the north and east embraced Christianity, but also Christian peoples and kingdoms in the Western Mediterranean expanded militarily at the expense of Islam. In Spain, the movement of the Christian kingdoms of northern Spain to expand their territory at the expense of Muslim al-Andalus would come to be known as the Reconquista, the reconquest. It was known as the re-conquest because there had been a Christian kingdom in Spain in the sixth and seventh centuries that had fallen to Muslim invaders in 711. Christians would thus have assumed that Spain, even though much of it might be Muslim ruled, was rightfully Christian. The effort by the Christian kingdoms of the Iberian Peninsula to dominate, conquer, and re-Christianize al-Andalus would become a key element in how Spanish Christians understood their identity both as Christians and Spaniards.

How did the Reconquista begin? From the Muslim conquest of Spain in 711 through the early eleventh century, al-Andalus was the dominant military power of the Iberian Peninsula, with Christian kingdoms con ned to the marginal, mountainous regions of the peninsula’s north. But in 1008, Abd al-Rahman (also known as Sanjul), the caliph’s chief adviser, sought to make himself caliph and replace the Umayyad dynasty with his own. The result was nearly three decades of civil war. The Cordoba Caliphate collapsed in 1031, fracturing into what we refer to as the taifa states, a set of small, politically weak states. These states were much weaker than the centralized Cordoba Caliphate and so were easy prey for potential conquerors from both the Christian north of the Iberian Peninsula and the Islamic Maghreb.

The Christian kingdoms of Spain had several strengths that enabled them to expand at the expense of the taifa states. In the first place, the taifa states were not only politically weak, but they were also at odds with each other. In addition, the construction of stone castles in newly-conquered territories allow the Christian kings to secure their conquests. Moreover, the Christian kingdoms of Spain could draw on much of the rest of Western Europe for manpower. By the eleventh century, the knight who inherited a fief would usually be the oldest son of the fief’s lord. This arrangement meant that Western Europe had many knights who, as younger sons, had not inherited from their fathers (inheritance nearly always passed to males). These landless knights were looking either for employment or fiefs of their own. New conquests along the frontier of Muslim Spain thus gave them the perfect opportunity to seize their own lands. As a result, French knights  owed south in a steady stream across the Pyrenees.

Spanish castle

Twelfth-Century Spanish castle

Author: User “Superchilum”

Source: Wikimedia Commons

License: CC BY-SA 3.0

In Southern Italy, a group of knights from the region of France known as Normandy (and who were thus called Normans) had fought in the employ of the Byzantine emperors against the Muslim rulers of North Africa and Sicily. They eventually broke with the Byzantine Emperors and created the Kingdom of Sicily, a kingdom comprised of Sicily and Southern Italy, the lands that they had seized from both the Byzantines and Sicilian Muslims, with the last Muslim territory in Sicily conquered in 1091. These knights too had come south to the Mediterranean in search of new lands.

The Christian kingdoms of both Spain and Sicily were relatively tolerant of their Muslim subjects. Although Muslims under Christian rule faced civil disabilities similar to the dhimmi status of Jews and Christians in Muslim-ruled lands, they had a broad array of rights and protections. Indeed, the Christian kings of Sicily often employed Muslim mercenaries in their military service.

These victories by Christian forces over Muslims would be of great interest to the popes, who were seeking to reform the Church and to find ways that knights could be made to serve Christian society. 

Church Reform in the Eleventh Century

By the eleventh century, Europe suffered from frequent violence and the Church itself was in a sorry state: Pope John XII, for example, the man who had crowned Otto I, was so infamous for his immorality that it was said that under his rule the papal palace (called the Lateran) was little better than a brothel. From the mid-eleventh century, both popes and other clergymen would seek to reform both the institutional structures of the Church and Christian society as a whole.

The Holy Roman Emperor Henry III (r. 1039 – 1056) set the reforming papacy into motion. In 1049, he had traveled to Rome to be crowned emperor. When he arrived in the city, he found three men claiming to be pope, each supported by a family of Roman nobles. The outraged emperor deposed all three and replaced them with his own candidate, Pope Leo IX (r. 1049 – 1054). Leo IX would usher in a period in which reformers dominated the papacy.

These popes believed that to reform the Church, they would need to do so as its unquestioned leaders and that the institutional Church should be independent from control of laypeople. The position of pope had long been a prestigious one: Peter, the chief of Jesus Christ’s disciples had, according to the Christian tradition, been the first bishop of Rome, the city in which he had been killed. Eleventh-century popes increasingly argued that since Peter had been the chief of Jesus’s followers (and thus the first pope), the whole Church owed the popes the obedience that the disciples had owed Peter, who himself had been given his authority by Christ.

Such a position was in many ways revolutionary. In the Byzantine Empire, the emperors often directed the affairs of the Church (although such attempts frequently went badly wrong as with the Iconoclast Controversy). Western European kings appointed bishops, and the Holy Roman Emperors believed that they had the right to both appoint and depose popes. To claim the Church was independent of lay control went against centuries of practice.

Moreover, not all churchmen recognized the absolute authority of the pope. The pope was one of five churchmen traditionally known as patriarchs, the highest ranking bishops of the Church.

The pope was the patriarch of Rome; the other four were the patriarchs of Constantinople, Antioch, Jerusalem, and Alexandria. With Jerusalem and Alexandria (and often Antioch) under Muslim rule, the patriarch of Constantinople was the most prestigious of the Eastern Orthodox patriarchs, dwelling in a city that was Rome’s successor. The patriarchs of Constantinople believed that the Roman pope had a place of honor because Peter had resided in Rome, but they did not believe he had any authority over other patriarchs.

The Filioque Controversy and the Split between Rome and Constantinople

This difference of opinion as to the authority of the pope would eventually break out in conflict. The church following the pope (which we will refer to as the Catholic Church for the sake of convenience), had a creed in its liturgy that said that God the Holy Spirit proceeds both from God the Father and from God the Son. The Eastern Orthodox version of this creed spoke of God the Holy Spirit as proceeding only from God the Father. Representatives of both churches quarreled over this wording, with the popes attempting to order the Orthodox Churches to state that the Holy Spirit proceeds from the Father and from the Son in their creed. We thus call this controversy the Filioque Controversy, since Latin for “and from the Son” is filioque.

On 16 July 1054, Humbert of Silva Candida, the pope’s legate (i.e., ambassador) together with his entourage stormed into the Hagia Sophia as the patriarch was celebrating Communion and hurled a parchment scroll onto the altar; the scroll decreed the patriarch to be excommunicated. In response, the patriarch excommunicated the pope. Catholic and Orthodox churches were now split.

Simony and the Investiture Controversy

In spite of the schism between Catholic and Orthodox Churches, the popes turned to reforming the Church in the Catholic west. Two pressing concerns of the popes were the elimination of simony, the buying and selling of Church offices, and the protection of the Church’s independence from laypeople. The fight of the reforming popes to assert the Church’s independence led to the Investiture Controversy, the conflict between the popes and Holy Roman Emperors (and other kings of Western Europe) over who had the right to appoint churchmen.

To understand the Investiture Controversy, we need to understand the nature of a medieval bishop’s power and authority. A bishop in medieval Europe was a Church leader, with a cathedral church and a palace. A medieval bishop would also hold lands with fiefs on these lands (and military obligations from those who held these fiefs), just like any great noble.

The Holy Roman Emperors believed that they had the right to appoint bishops both because a bishop held lands from the emperor and because the emperors believed themselves to be the leaders of all Christendom. The reforming popes of the eleventh century, particularly Pope Gregory VII (r. 1073 – 1085), objected to this belief. These popes believed that, since their authority as popes came from God, their spiritual authority was superior to the earthly authority of any king or prince. They further claimed their right to be independent rulers of the Papal States in Central Italy, based on the Donation of Constantine.

Greg VII

Pope Gregory VII

Author: User “GDK”

Source: Wikimedia Commons

License: Public Domain



Emperor Henry IV

Author: Unknown

Source: Wikimedia Commons

License: Public Domain

Gregory VII was up against a man just as strong willed as he in the person of Emperor Henry IV (r. 1056 – 1106). From 1075, their relationship became increasingly adversarial as each claimed the exclusive right to appoint and depose bishops. Eventually, this conflict burst into open flame when Henry claimed that Gregory was in fact not rightfully pope at all and attempted to appoint his own pope. In response, Gregory proclaimed that none of Henry’s subjects had a duty to obey him and encouraged his subjects to rise in rebellion.

Without the Church to legitimate Henry IV, his empire collapsed into civil war. As a result, Henry took a small band of followers and, in the dead of winter, crossed the Alps, braving the snowy, ice-covered passes to negotiate with the pope in person. In January, he approached the mountain castle of Canossa where the pope was staying and begged Gregory for forgiveness, waiting outside of the pope’s castle on his knees in the snow for three days. Finally, Pope Gregory forgave the emperor.

In the end, though, after a public ceremony of reconciliation, Henry returned to Central Europe, crushed the rebellion, and then returned to Italy with an army, forcing Gregory VII into exile. This Investiture Controversy would drag on for another four decades. In the end, the Holy Roman Emperors and popes would reach a compromise with the 1122 Concordat of Worms. The compromise was that clergy would choose bishops, but that the emperor could decide disputed elections. A bishop would receive his lands from the emperor in one ceremony, and the emblems of his spiritual authority from the pope in another. Other kings of Western Europe reached similar compromises with the papacy.

The results of half a century of papal reform efforts were mixed. The Catholic and Orthodox Churches had split with one another, and tensions remain between the two to this day. Although the popes failed to achieve everything they sought, they did gain limited independence of the Church, and they succeeded almost completely in ending the practice of simony. Indeed, one contrast between Western Europe and much of the rest of the world is a strong sense of separation between secular and sacred authority. That separation of Church and state owes much to the troubled years of the Investiture Controversy.

The Twelfth Century in Western Europe

In the twelfth century, many of Europe’s kingdoms saw a gradual centralization of state power. England had long been Western Europe’s most centralized state. In 1066, a group of Normans under their Duke, William the Bastard, invaded England. William defeated the English army, making himself the king of England: he was thus known as William the Conqueror. This conquest of England by French-speakers moved the culture, language, and institutions of England closer to those of France. Although England looked more feudal, it nevertheless retained a centralized bureaucratic apparatus. William was able to use this bureaucracy to conduct a nationwide census, a feat of which no European state outside of the Byzantine Empire was capable. Although England would suffer a civil war of nearly a decade and a half in the twelfth century, for the most part, its monarchs, particularly  Henry I (r. 1100 – 1135) and Henry II (r. 1154 – 1189), were innovative and clever administrators, creating a network of royal courts and a sophisticated office of tax collection known as the Exchequer.

Henry II

King Henry II and his wife, Eleanor of Aquitaine

Author: Anonymous

Source: Wikimedia Commons License: Public Domain

France had entered the tenth and eleventh centuries as the most loosely-governed kingdom of Europe. In 987, France’s nobles elected Hugh Capet, the count of Paris, as king, effectively replacing the Carolingian dynasty. The Capetian Dynasty’s kings, however, directly controlled only the lands around Paris. In addition, after the Norman conquest of England in 1066, the Norman kings of England were also dukes of large French territories. Thus, for the first part of the twelfth century, much of France was under the effective control of the English crown. In spite of these challenges, the Capetian monarchs gradually built their kingdom into a functional state. They cultivated a reputation as defenders of Christianity in order to gain legitimacy from the Church. They also sought to enforce the feudal obligations that the powerful nobles owed to the crown, often calling on them to serve militarily so as to create a habit of obedience to the king.

The Investiture Controversy had weakened the power of the Holy Roman Emperors. In the early part of the twelfth century, power in the Holy Roman Empire decentralized in the same way that it had in tenth- and eleventh-century France, while the cities of northern Italy were increasingly governing themselves with little direct authority exercised by the Holy Roman Emperors. The Holy Roman Emperor Frederick Barbarossa (r. 1152 – 1190) sought to arrest this decline and make his subjects adhere to his authority.

Frederick’s two overriding goals were to ensure that the great princes of Central Europe and the city-states of Northern Italy acknowledged and submitted to his authority. Northern Italy was a particularly vexing challenge. By the middle of the twelfth century, many of the cities of northern Italy had gradually moved from rule by an urban nobility or bishops to self-government by an elected commune, and these communes were often reluctant to acknowledge imperial authority, especially with respect to the taxes that Barbarossa believed were owed him. Shortly after beginning his reign, Barbarossa sought to implement this authority.

Barbarossa had a great deal of initial success, but eventually the city-states of Northern Italy united into an organization called the Lombard League, and this League allied with the popes, who lent their moral authority to the cause of the northern Italian city-states. Indeed, part of the difficulties faced by Barbarossa was that any pope would be more likely to try to keep northern and central Italy as far from direct control of the Holy Roman Emperors as possible. If the emperors were too powerful in Northern and Central Italy, then they would threaten the papacy’s independence, jeopardizing everything the eleventh-century reforming popes had struggled to accomplish. Eventually, this coalition of the papacy and Lombard League inflicted a military defeat on Barbarossa at the 1176 Battle of Legnano, after which Barbarossa was forced to concede a great deal of self-rule within the Empire to the Italian city-states.

The Twelfth Century Renaissance

The twelfth century in Western Europe was a time of renewed vibrancy in intellectual activity, and much of this activity centered on Europe’s towns and cities. We call this renewal of intellectual activity the Twelfth-Century Renaissance in order to separate it from both the Carolingian Renaissance of the eighth and ninth centuries and the Italian Renaissance of the fourteenth and fifteenth centuries. Both monasteries and cathedrals were centers of education in Western Europe, even during the dark days of the tenth century. Over the eleventh century, thinkers in the monasteries of Western Europe had increasingly sought to apply the tools of logic (in particular Aristotelian logic) to the study of the Bible. But Western Europeans were familiar with very little of Aristotle’s work aside from a small number of logical writings that had been translated from Greek into Latin in the sixth century. The twelfth century would see a massive shift, with an immense growth of interest in philosophy on the part of those men (and a few women) who had a formal education. The spur to this interest would come from events in Southwestern Europe.

Al-Andalus had been a major source of Muslim intellectual activity. As early as the tenth century, Christian scholars, such as Gerbert of Aurillac (who eventually became Pope Sylvester II, r. 999 – 1003), had visited Muslim-ruled Spain to read the works of ancient Greek thinkers that were unavailable elsewhere in Western Europe. Gerbert’s writings show him to be particularly fascinated with Euclid, Arabic numerals, and the concept of zero.


Latin Manuscript of Aristotle’s Physics

Author: Jean-Christophe Benoist

Source: Wikimedia Commons

License: Public Domain

When Toledo fell to Christian armies in 1085, its libraries became available to the larger Christian world. Muslims had translated most of the philosophy of Aristotle into Arabic in addition to writing extensive original works that engaged with the thought of Aristotle and Plato. Once these books were in Christian hands, Raymond, archbishop of Toledo (r. 1125 – 1152), set up translation teams. People who spoke Arabic and the Romance languages of Spain would first translate these books into Spanish, and these books would then be translated into Latin, which would thus make Aristotle and Ptolemy (as well as the works of Arabic philosophers) available to educated people throughout Western Europe. The availability of texts that had been largely known only by reputation to the thinkers of Western Europe spurred an intellectual revolution, as the Christian thinkers sought to understand how to reconcile an understanding of the world based on Christianity with the approach of the non-Christian ancient Greeks.

Such translations on the Christian/Muslim frontier continued through the twelfth and thirteenth centuries. Christendom thus had access to the writings of Muslim philosophers. Western Europeans read natural philosophy, such as al-Haytham’s writings on optics and the Aristotelian commentaries of Ibn Rushd (whose name they pronounced as Averroës). This movement saw the translation not only of philosophy, but also of medicine—indeed, in the Muslim world, philosophers often served as physicians—so the medical works of philosophers and physicians such as Ibn Sina (whose name Western Europeans pronounced as Avicenna) were read avidly by Christians in Western Europe.

Philosophy and medicine were not the only fields of study to receive new interest. Western Europeans were also showing a renewed interest in law. Although the kingdoms that had grown up in Western Europe after the fall of the Western Roman Empire had incorporated some elements of Roman Law as well as the oral law of the Germanic peoples into their legal systems, law codes were for the most part unsystematic. Starting from the eleventh century, scholars, particularly those based in the schools of Bologna, began subjecting The Justinian Code (see Chapter Seven) to intense study, using logical analysis to create a body of systematic writing on the interpretation of law. These men who studied Roman Law would often go to work for kings and emperors, with the result that much European law would often draw its inspiration from Justinian.

Most schools were still attached to cathedral churches—indeed, these schools in which medicine, law, and philosophy flourished as disciplines of study might be compared to the madrassas of the Muslim world—so the chief  eld of study in these schools was theology, that is, the interpretation of the Bible. And theologians increasingly drew on logical analysis and philosophy of language to understand what they believed was God’s revelation to humanity.

Eventually, many of these cathedral schools gained the right to organize as self-governing institutions. We call these institutions universities. By the end of the twelfth century, the universities of Bologna, Paris, and Oxford had become self-governing institutions and would serve as the foundation of the university system of the Western world that exists to the present day.

The States of Thirteenth Century Europe

Europe 1240

Europe in 1240 CE

Author: Ian Mladjov

Source: Original Work

License: © Ian Mladjov. Used with permission.

The Holy Roman Empire: Failure of Frederick II

The Holy Roman Empire remained Europe’s dominant power in the first half of the thirteenth century in spite of Barbarossa’s incomplete success. The Empire would, however, be fatally undermined by the struggles between Emperor Frederick II (r. 1215 – 1250) and a series of mostly forceful and able popes. The dispute was the same as that which had occupied his grandfather, Frederick Barbarossa. Unlike Barbarossa, the base of Frederick II’s power was in Sicily, for his father, Henry VI (r. 1190 – 1197), had married Constance, queen of Sicily, thus making Frederick II ruler of both the Holy Roman Empire and the Kingdom of Sicily. Like his grandfather, he sought to create an empire that ruled both Italy and central Europe. And for the same reason that the popes had opposed Barbarossa, they, together with the cities of northern Italy, opposed Frederick II. In the end, when Frederick died, the Holy Roman Empire collapsed as a unitary state. For nearly twenty years, it had no emperor, as the papacy’s allies hunted down and brutally slaughtered Frederick’s heirs, and then, by the time an emperor was elected from the Austrian nobles of the Hapsburg family in 1273, the Empire was more a loose collection of states than a centralized empire.

Expansion of Christendom on the Frontiers

To the northeast, Christendom continued to expand. In the forests and bogs around the Baltic Sea, German-speaking crusaders (as well as Danes) conquered the heathen3 peoples, converting them to Christianity and settling the territory with Germans and Danes. By the end of the thirteenth century, all of Europe except for Lithuania was Christian. The kingdom of Lithuania would remain resolutely heathen and militarily resist German Crusaders until 1385, at which time the Lithuanian kings finally converted to Christianity when their kingdom was combined with Poland.

In thirteenth-century Spain, the most significant accomplishment of the Christian monarchs was that, on 16 July 1212, at the Battle of Las Navas de Tolosa, the combined armies of Castile, Aragon, Portugal, and Navarre met those of the Almohad Caliphate and won a victory so crushing that the power of the Almohads was forever broken. In the decades that followed, Aragon, Portugal, and Castile conquered all of Muslim Iberia, save for Granada.

France and England

Perhaps the most successful thirteenth-century monarchs were the Capetian kings of France. In the years between 1203 and 1214, King Philip Augustus managed to dispossess the English king of almost all of his territory held in France. He was also increasingly successful in using a set of recognized laws to enhance his legitimacy. So he made sure that he had a strong legal case drawn up by expert lawyers before he dispossessed England’s King John. Likewise, he created a royal court that was a court of  final appeal—and that meant that, even in parts of the kingdom where great lords exercised their own justice, the king had increasing authority. In 1208, Pope Innocent III had called a crusade against the semi-independent territories of southern France because of  the presence there of a group of heretics known as the Cathars. In the resulting crusade (called the Albigensian Crusade because much of the fighting happened around the town of Albi), crusaders from the north crushed the power of the great nobles of southern France. King Louis VIII (r. 1223 – 1226) then extended the direct rule of the French crown into areas where, for centuries, the French kings had ruled only indirectly.

France’s King Louis IX (r. 1226 – 1270) was perhaps its most effective Capetian king. He continued the process of establishing the royal courts as supreme in the kingdom. It was in Louis IX’s reign that we can see the beginnings of a sophisticated and accurate royal budget.

Louix ix

France’s King Louis IX

Author: Guillaume de Saint-Pathus Source:

Wikimedia Commons

License: Public Domain

When England’s King John (r. 1199 – 1216) lost to Philip Augustus, his outraged nobles rebelled, resulting in a civil war from 1215 to 1217. One temporary treaty of this civil war, a treaty known as Magna Carta (signed in 1215), would have a much further-reaching impact than anyone who had drafted it could have foreseen. One particular provision of Magna Carta was that if the king wanted to raise new taxes on the people of England, then he needed to get the consent of the community of the realm by convening a council. The convening of such councils, known as parliaments, would come to be systematized over the course of the thirteenth century, until, by the reign of Edward I (r. 1272 – 1307), they would have representatives from most regions of England and would vote on whether to grant taxes to the king.

Parliaments were not unique to England, however. Most Spanish kings would consult with a body known as a cortes, with representatives of both Spain’s towns and nobility, and the Scandinavian kings had assemblies called things. Indeed, by 1356, the Holy Roman Emperor would be elected by an assembly of the Holy Roman Empire’s greatest nobles, known as electors. England’s parliaments, however, would gradually evolve from assemblies convoked when a king wanted to raise taxes to a regular assembly that gave representative voice to the people of England.


As more and more works of ancient Greek and Muslim philosophy became available to Western European Christians, the question of how to understand the world acquired more urgency. The philosophers of the ancient Greek and Muslim worlds were known to have produced much useful knowledge. But they had not been Christians. How, asked many thinkers, were Christians to understand the world: through divine revelation, as it appeared in the Bible, or through the human reason of philosophers? Indeed, this question was reminiscent of similar questions taking place in the Islamic world, when thinkers such as al-Ghazali questioned how useful the tools of logic and philosophy were in understanding the Quran.

This controversy had raged since at least the twelfth century, when certain devout monks had said, “Whoever seeks to make Aristotle a Christian makes himself a heretic.” Out of this controversy, medieval Europe produced its greatest thinker, St. Thomas Aquinas (1224 – 1274).


St. Thomas Aquinas | Note that the artist shows him defeating the non-Christian Aristotelian philosophy of Ibn Rushd.

Author: Benozzo Gozzoli

Source: Wikimedia Commons

License: Public Domain

St. Thomas was a Dominican friar. Friars were those churchmen who, like monks, took vows of chastity, poverty, and obedience. Instead of living in isolated monasteries, though, friars spent much of their time preaching to laypeople in Europe’s growing towns and cities. These friars, whose two major groups were the Franciscans and Dominicans, had schools in most major universities of Western Europe by the early thirteenth century. Aquinas, a philosopher in the Dominican school of the University of Paris, had argued that human reason and divine revelation were in perfect harmony. He did so based on the techniques of the disputed question. He would raise a point, raise its objection, then provide an answer, and this answer would always be based on a logical argument. Aquinas was only part of a larger movement in the universities of Western Europe. We generally call the movement to reconcile Christian theology with human reason through the use of logic scholasticism.

Aquinas and the scholastics can be compared to Zhu Xi and the neo-Confucians of Song China (discussed later in this chapter). Just as Zhu Xi had sought to integrate Confucian thought with Buddhist and Daoist philosophy, so also Aquinas sought to integrate both Aristotelian logic and Christian theology.

The period not only saw successes in the field of speculative philosophy and theology, but also in the practical application of science. The master masons who designed Western Europe’s castles and cathedral churches built hundreds of soaring cathedrals that would be the tallest buildings in Europe until the nineteenth century. We call these cathedrals’ architecture Gothic. Gothic cathedrals were well known for their use of pointed arches (which may have been copied from Middle Eastern styles) that allowed taller buildings and for stained-glass windows that admitted a dazzling array of light. These cathedrals were in many ways made possible by the prosperity of Europe’s towns, whose governing councils often financed the construction of these magnificent churches.

Lincoln cath

Lincoln Cathedral in England, built in the Gothic style in the thirteenth century | Note the pointed arches and the stained glass. The seats in the church were added in modern times: medieval worshipers stood.

Author: Andrew Reeves

Source: Original Work

License: CC BY-SA 4.0

Thirteenth-century Europe showed other developments in technology as well. In 1269, Pierre of Harincourt first came to understand the principles of magnetic poles based on an analysis of the magnetic compass (in use since the twelfth century). At the same time, between 1286 and 1306, based on the pre-existing technology of lens-grinding (much of which had come from the Muslim world), Western Europeans invented eyeglasses. Water clocks had been known throughout the world since ancient times, but, in the years between 1271 and 1300, Western Europeans invented the mechanical clock.


Late medieval eyeglasses

Author: Conrad von Soest

Source: Wikimedia Commons

License: Public Domain

In the twelfth, thirteenth, and fourteenth centuries, Western Europeans gradually adapted the art of alchemy, the art of attempting to change one element into another, from the Muslim world. Eventually, alchemists (and natural philosophers who studied alchemy) would find new techniques of refining and compounding chemicals, although their ultimate goal, the ability to turn base metals into gold, would never succeed.

In addition to these technologies invented or improved in medieval Europe, the Mongol Empire’s opening of trade routes had allowed the importation of East Asian technologies such as gunpowder.

Daily Life at the Medieval Zenith

Even at the height of medieval Europe’s prosperity, most people were peasant farmers, living like their ancestors in the Carolingian or Byzantine Empires. They often lived in villages in one- or two-room houses with separate space for livestock. Only the richest of peasants—and some free peasants did prosper—could afford a bed. Most people slept in straw. The most furniture in a peasant household might be a table and stool. The peasant diet was mainly grain, both bread and porridge, and peasants got their protein from both legumes and eggs. The occasional meat came from chickens, those sheep that were too old for shearing, and sometimes pigs. Beef was reserved for nobles.

Nobles often lived in large rural houses. They were sometimes attached to castles, but many castles were unoccupied in times of peace. The noble diet was heavy in meat; indeed, nobles often suffered from gout, a painful swelling of the joints from too much meat in the diet. Meat dishes were lavishly cooked in spices, like cardamom, cinnamon, cumin, pepper, and saffron (chilies were unknown in the Eastern Hemisphere in pre-modern times).

Peasant recreation might include ball games, wrestling, and, of course, drinking. Beer was northern Europe’s commonest drink, while, in southern Europe, people drank wine. The best quality wines were a luxury, with nobles throughout Europe drinking the wines of Italy and southern France.


Peasants Keeping Pigs

Author: User “Pannage”

Source: Wikimedia Commons

License: Public Domain

Noble recreation included chess (introduced from the Muslim world around the eleventh century), hunting (usually forbidden to peasants), and the tournament, in which knights would form into teams and fight each other, sometimes with blunted weapons, but sometimes with regular weapons, relying on their armor to protect them. Accidental fatalities in hunting and tournaments were common.

Europe’s growing cities had narrow, unpaved streets with pools of waste, through which pigs, dogs, and other animals would wander. Paris, whose streets King Philip Augustus had ordered paved and lined with ditches to carry away waste water, was the exception rather than the rule. Likewise, although London had a network of pipes to carry water from springs by 1236, the inhabitants of most cities got water from wells, and these were often contaminated. Indeed, the disease from parasites and contaminated water meant that cities were population sinks, with more people dying than were born.

Their population increased largely because of people migrating from the countryside, since by the twelfth century, most towns of Western Europe recognized a runaway serf as legally free if he or she had resided within the walls of a town for a year and a day. Medieval Europe remained a patriarchal culture. The division of labor in peasant, middle- class, and noble households, however, meant that women played an active part in economic life. Women peasants would often labor alongside men in the fields, and women often ran taverns. Likewise, among nobles, women usually managed the household and might direct the economic activity of the great agricultural estates.

But women remained subordinate. Although they could be nuns, women could not be ordained as clergy. Legally, a woman was subordinate to her husband. And even though nobles increasingly read love poetry that placed women in a position of honor and devotion (and this poetry may originally have been modeled on the Arabic love poetry common in al-Andalus), this very devotion emphasized the woman as a prize to be sought after rather than as a partner.

The Islamic World and the Crusades

On the surface, the Byzantine Empire of the eleventh century looked like one of the world’s great powers. It dominated the Eastern Mediterranean, with its emperors reigning from Constantinople, a city full of magnificent churches, splendid palaces, and centuries-old monuments of an ancient empire. 

Eastern med

The Eastern Mediterranean in 1096 CE

Author: Ian Mladjov

Source: Original Work

License: © Ian Mladjov. Used with permission.

But these outward signs of strength concealed several weaknesses. In the first place, the theme system had begun to break down. The plots of land used to equip soldiers had gradually given way to large estates held by powerful aristocrats. These powerful aristocrats often paid less and less in taxes, starving the state of key resources. The theme soldiers themselves were used less often (and when they did fight, they were often poorly trained and equipped), with the emperors relying on mercenaries for most of their fighting. The civilian aristocracy and the military were often at loggerheads.

The Byzantine emperors of the later eleventh century were nevertheless able to hold their own against external threats until the arrival of the Saljuq Turks in the Middle East (see Chapters Eight and Eleven). Both the Byzantine emperor Romanos IV (r. 1068 – 1071) and the Saljuq sultan Alps Arslan (r. 1063 – 1072) sought to control the Caucasus Mountains, whose passes controlled access to the Middle East from the Central Asian steppes. Control of this route was especially important as the steppes served as a source from which the Turks in the Middle East could recruit more fighters.

Byzantine and Turk finally clashed. Romanos sought to break the Turkish threat on his eastern flank and so mustered an immense army. This army consisted both of soldiers of the themes and mercenary units drawn from many different peoples: Western Europeans, Cumans and Pechenegs from the steppes, Scandinavians, and Turks.

Both the heterogeneity of this army and the dysfunctional politics of the eleventh-century Byzantine Empire would prove to be Romanos’s undoing. On 19 August 1071, the forces of the Byzantine Empire met those of the Great Saljuq Empire at the Battle of Manzikert near the shores of Lake Van in Armenia. The thematic troops were of indifferent quality, but worse for the emperor was the treachery of both the Byzantine commander Andronikos Doukas and the Byzantine force’s Turkic mercenaries. The Byzantine field army was annihilated. The emperor himself was surrounded and taken captive after his elite guard of Norse mercenaries went down fighting in his defense.

The result was a catastrophe for the Empire. Not only had most of the Byzantine Army been wiped out, but also competing Byzantine nobles took the opportunity of the emperor’s captivity to launch their own bids for power. During the decade of civil war that followed, the Empire’s holdings in Asia Minor almost all fell under the dominion of the Saljuq Turks. What had been the world’s most powerful Christian state now faced destruction.


Alexios Komnenos

Author: User “Eloquence”

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License: Public Domain

Eventually, Alexios Komnenos (r. 1081 – 1118) would seize control of the Byzantine Empire and laboriously rebuild its military strength. Alexios was an able and clever military commander who also possessed good long-term sense. He used the tax base of the Empire’s Balkan posses- sions to fund a new army, one composed largely of foreign mercenaries and a small core of Greek soldiers. These indigenous soldiers were often granted out blocks of lands known as pronoiai (singular pronoia) whose revenues they would use to equip themselves and their soldiers; a pronoia was similar to a fief in Western Europe. He also recruited steppe peoples, such as the Cumans and Pechenegs, into his forces. Another group of peoples from which he recruited mercenaries was Western Europeans, particularly from the Holy Roman Empire and West Francia. In March of 1095, he sent a request to the pope for military assistance. The long-term consequences of this request would be earth-shaking.

The First Crusade

The pope who received Alexios Komnenos’s request for help was Urban II (r. 1088 – 1099), an associate of reformers like Gregory VII. Churchmen seeking to reform society had looked to quell the violence that was often frequent in Western Europe (especially in France): this violence was usually the work of knights. These reformers were considering how knights could turn their aggression to pursuits that were useful to Christian society rather than preying upon civilians. Fighting against Muslims in Sicily and Spain showed the popes an example of knightly aggression directed towards Christendom’s external enemies.

In addition, the Church had long recognized Roman Law’s concept of Just War: a war could be moral as long as it was defensive, declared by a rightful authority, and likely to cause less damage than if the war had not occurred. By the eleventh century, certain churchmen had further formulated this idea into one of Holy War, that is to say, that a war fought in defense of the Church was not only morally right, but even meritorious.

The final element that led to Pope Urban II’s turning much of the military might of Western Europe to the Middle East was the idea of Jerusalem. The city of Jerusalem was where Jesus Christ was said to have been crucified, to have died, and to have risen from the dead (see Chapter Six). As such, the Church of the Holy Sepulcher, built on what was said to be the empty tomb from which Christ had risen was the holiest Church in the Christian world—and this Church had been under the control of Muslims since Caliph Umar’s conquest of Palestine in the seventh century (see Chapter Eight). The city remained important to Christians, however, and, even while it was under Muslim rule, they had traveled to it as pilgrims, that is, travelers undertaking a journey for religious purposes.

Pope Urban thus conceived of the idea of turning the military force of Western Europe to both shore up the strength of the flagging Byzantine Empire (a Christian state), and return Jerusalem and the Church of the Holy Sepulcher to Christian rule after four centuries of Muslim domination.

On 27 November 1095, he gathered several of the major nobles of Western Europe (as well as many lower-ranked knights) to an open-air sermon at Clermont, where he was presiding over a Church council. In this sermon, he proclaimed that it was the duty of these warrior aristocrats, as Christians, to defend the Byzantine Empire and to put the city of Jerusalem under Christian rule. The result was an enthusiastic response by those knights, who are said to have cried out, “God wills it!” and to have vowed to set o  to Jerusalem and bring it under Christian rule. Furthermore, as word of Pope Urban’s admonition spread throughout Western Europe, more and more of the knightly class answered the call, mustering under the leadership of several powerful nobles.

This movement of the knights of most of Western Europe to fight against Muslims in the Middle East is generally known as the first of a series of Crusades. A crusade was a war declared by the papacy against those perceived to be enemies of the Christian faith (usually, but not always, Muslims). Participating in a crusade would grant a Christian forgiveness of sins. We ought to note that such a concept in many ways superficially resembled the Muslim notion of the Lesser Jihad.

As these forces mustered and marched south and east, the religious enthusiasm accompanying them often spilled out into aggression against non-Christians other than Muslims. One group  of Crusaders in the area around the Rhine engaged in a series of massacres of Jewish civilians, traveling from city to city while killing Jews and looting their possessions before this armed gang was forced to disperse.

The Crusaders traveled in two main waves. The first traveled to the Byzantine Empire, and was ferried across the Bosporus but was wiped out by a Turkish army. The second wave, however, was better planned and coordinated, and, upon its arrival in the Byzantine Empire, reached an uneasy truce with the Alexios Komnenos (who had been expecting a modest force of mercenaries and not the armed might of most of Western Europe). The Crusaders were fortunate. After Nizaris had assassinated Nizam al-Mulk and the Fatimid caliph of Egypt had died (both in 1092), the Middle East fell into political chaos (see Chapter Eight). When the Crusaders marched east in 1096, they encountered not a uni ed Great Saljuq Empire, but a collection of independent and semi-independent sultans and emirs.

The Crusaders moved east, winning a string of victories in Asia Minor: when they could not be outmaneuvered, the armored knights of Western Europe often stood at an advantage against the lightly armored or unarmored mounted archers that mostly made up the bulk of Turkish forces. Following the path of the crusading army, Alexios was able to restore much of western Asia Minor to the control of the Byzantine Empire, although the central Anatolian plateau would remain under the dominion of the Saljuq Turks. The Crusaders advanced on Antioch, the largest and most prosperous city of the Levant, and, after a siege of nearly a year, both seized control of the city and defeated a Turkish army that attempted to relieve it. The army then marched south to Jerusalem and into territory controlled by the Fatimid caliphate—itself a Shi’ite state that was no friend of the Sunni Saljuq Turks. Venice and Genoa, meanwhile, transported supplies to the Crusaders by sea. The Crusaders rejected Fatimid overtures for a negotiated settlement and, in June of 1099, arrived outside the walls of Jerusalem. The Crusaders stormed the city’s walls, and, as the city fell, it was subject to a brutal sack, with both the city’s defenders and its civilian population subject to a bloody slaughter. We must note that there was nothing particularly unique about this massacre. The custom among most pre-modern peoples was that if a city resisted an attacking army, then it would be subject to sack and massacre of its population were it to fall.

After the fall of Jerusalem, the Crusaders established four states in the Levant: the County of Edessa, in northern Mesopotamia, the Principality of Antioch, centered on the city of Antioch and its environs; the County of Tripoli, in what is roughly Lebanon today; and the Kingdom of Jerusalem, which occupied Palestine and whose capital was the city of Jerusalem. These states were ruled by men (and often women) who were Catholic in religion and ethnically Western European. The religion and institutions of these Crusader States were nearly the same as those of Western Europe.

Crusader state

The Crusader States | These regions were known to Western Europeans as Outremer, Old French for “across the sea”

Author: Ian Mladjov

Source: Original Work

License: © Ian Mladjov. Used with permission.

These states attracted some settlers, in both their warrior aristocracy and even merchants and peasants. But many of the subjects of the Christian rulers of these kingdoms were Muslims (or Christian Arabs, who had special privileges over their Muslim counterparts, but fewer rights than Catholic, ethnically Western European Christians). Indeed, the Crusader States would consistently suffer from a lack of manpower: although the pope had spoken of rich lands for the taking in Palestine, most of the knights who had gone on the First Crusade (and survived) returned to Western Europe. The Crusader States relied on extensive networks of heavily fortified stone castles for defense. They were fortunate that the Middle East was politically fragmented and Fatimid Egypt was weak. Whether these states would be sustainable in the face of stronger Muslim powers remained to be seen.

The County of Edessa would fall to Muslim forces in 1144, which brought about the disastrous Second Crusade, in which European kings led a failed effort to recapture Edessa.

The Muslim Counterattack and the Ayyubid Sultanate 

The broader Muslim counterattack to the Crusaders eventually came under the direction of Salah al-Din (Saladin) (d. 1193), a unifier of various Muslim factions in the eastern Mediterranean. An ethnic Kurd, he hailed from a family of soldiers of fortune in the employ of the Zengid Dynasty’s Nur al-Din, a vassal of the Seljuq Turks. Salah al-Din set off in his twenties to fight battles for his uncle, Shirkuh, a Zengid general. A dynamic leader and tactician, he helped his uncle dispatch with the Fatimid opposition in Egypt and solidi ed Nur al-Din’s rule there. His uncle dying soon thereafter, Salah al-Din eventually became the vizier, or senior minister, to Nur al-Din in 1169. For five years, Salah al-Din ruled Egypt on behalf of Nur al-Din. Then Nur al-Din died in Damascus in 1174, leaving no clear successor.


Map of The Ayyubid Sultanate, 1193 CE

Author: User “Ro4444”

Source: Wikimedia Commons

License: CC BY-SA 4.0

In the absence of a formal heir to Nur al-Din, Salah al-Din established the Ayyubid Dynasty (1171 – 1260), named after his father, Ayyub, a provincial governor for the Zengid Dynasty, a family of Oghuz Turks who served as vassals of the Seljuq Empire. Once in power, Salah al-Din established a Sunni government and insisted that the mosque of al-Azhar preach his brand of Islam. He used the concept of jihad to unify the Middle East under the banner of Islam in order to defeat the Christians, but he did not principally direct jihad towards them. A champion of Sunni Islam, he believed that his religion was being threatened mainly from within by the Shi‘a. Like most of their predecessors, the Ayyubids also bene ted from tribal ‘asabiyah, or dynastic consensus. Ayyubid ‘asabiyah included a Kurdish heritage, as well as a strong desire to return to Sunni orthodoxy. It was as champions of Sunni Islam that they purposely recruited leading Muslim scholars from abroad, ultimately culminating in Egypt becoming the preeminent state in the Islamic world.

Initially, Salah al-Din displayed no particular interest in the Crusader states. He had clashed with the Crusaders, and King Baldwin IV of Jerusalem; also, Raynald de Chântillon even had handed him a rare defeat at the Battle of Montgisard in 1177. But the Crusaders ultimately brokered an armistice with Salah al-Din. Eventually, Raynald broke their truce when he started attacking Muslim pilgrims and trade caravans in the 1180s. Ensuing skirmishes between the forces of Salah al-Din and Guy de Lusignan, the new King of Jerusalem, presaged a forthcoming battle. In 1187, the two sides met near Tiberias, in modern day Israel. Salah al-Din intentionally attacked the fortress of Tiberius in order to lure the Crusaders away from their well-watered stronghold. His plan worked, and the Christians quickly ran out of water. On the night before the battle, Salah al-Din set brush  res to exacerbate their thirst. He coerced the parched Latin Knights down through the Horns of Hattin towards the cool waters of Lake Tiberius. Salah al-Din bottlenecked the Crusader forces, with the double hill of Hattin acting as a choke point.

Battle of hattin

Map of the Battle of Hattin

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License: CC BY-SA 3.0

The Battle of Hattin represented a smashing victory for Salah al-Din and a major loss for the Crusaders. Tradition dictated that Salah al-Din hold most of the leaders for ransom. Unlike the Crusaders, he treated the defenders of cities with understanding. He showed tolerance of minorities, and even established a committee to partition Jerusalem amongst all the interested religious groups. In this way, he proved his moral superiority to the Crusaders.

The Third Crusade 

The result shocked the Christian world, and Pope Gregory VIII quickly issued the bull (that is, an official papal pronouncement) Audita tremendi, which called on the Christian world to retake Jerusalem. The kings of England and France, Richard I (known as Lionheart, r. 1189 – 1199) and Philip Augustus (r. 1180 – 1223), respectively, took vows to launch a crusade, as did Holy Roman Emperor Frederick Barbarossa. (As usual, the Christians of Iberia took little part in crusades in the Levant, as their efforts focused on the Reconquista.)

Third crusade


Europe and the Mediterranean in the Third Crusade

Author: User “Roke”

Source: Wikimedia Commons License: Public Domain

Although Frederick Barbarossa died en route (he drowned in a stream in the mountains of Anatolia), both Richard I and Philip Augustus eventually arrived in the Levant by sea. Although Philip soon returned to France, King Richard battled Saladin over the course of two years, to results that were mostly inconclusive. The crusading army seized most of the castles and cities on the coast, and these became the center for a restored, but smaller Kingdom of Jerusalem, but the Crusaders ultimately failed to take Jerusalem itself. The Crusade finally ended in a truce in which both parties ratified this state of a airs, with Christian pilgrims allowed to visit the city of Jerusalem, even though it remained under Muslim rule.

The Fourth Crusade

While Jerusalem remained under Muslim control, the papacy’s goal was to retake it, especially as, in 1198, the man elected pope was one of the most ambitious men to wear the papal crown of the Middle Ages: Pope Innocent III (r. 1198 – 1216). Innocent’s goals were to morally reform society and to launch a crusade for retaking the holy city of Jerusalem. In the year of his election, he issued a call to crusade that ended up as a disaster.

Between 1185 and 1204, the Byzantine Empire had drastically weakened. After the death of Manuel Komnenos with his heir still a child, the Empire faced a string of catastrophes. The child-emperor was murdered, his successor was eventually overthrown, and the next emperor after that was likewise overthrown. During this political infighting, the Empire’s peripheral territories of Serbia, Cyprus, and Cilicia all seceded. Closer to the center, the Bulgars rose in rebellion in 1186 and re-established an independent Bulgaria within only a few days’ march of Constantinople itself. In addition, the chain of emperors, regents, and usurpers reigning between 1185 and 1204 had allowed the Byzantine navy to gradually disintegrate.

In 1202, a group of crusaders (with kings notably absent) contracted with the government of Venice to transport them to fight in Egypt, now ruled by Saladin’s heirs. When these crusaders proved unable to pay, the Venetian government requested their military assistance. The son of the deposed emperor (whose eyes had been gouged out) approached the crusaders and Venetians. He offered the crusaders military and financial assistance and for Venice to gain trading privileges in the Empire if crusaders and Venetians would help him regain his throne. The end result was that, in 1204, after a series of misadventures, a crusader army stormed the walls of Constantinople and put the city to a brutal sack; then, the crusaders parceled out much of the territory of the Byzantine Empire amongst themselves. The most advantageous ports went to Venice, which would use them as the basis of a Mediterranean trading empire that would endure for centuries. The Crusades, which had begun as a result of an appeal for help by the Byzantine Empire, ultimately resulted in its destruction.

Although the Byzantine Empire had been broken up, three states survived that claimed to be legitimate heirs to the Byzantine State. One was established in Western Anatolia with its capital in Nicaea, another, in Epirus, in what is today the country of Albania, while the third was based on the city of Trebizond, on the northern coast of Anatolia. The Nicene Empire would eventually retake Constantinople in 1261, although the restored state would never be the regional power that the Empire had once been.

Latin empire

The Latin Empire in 1212 CE | The Latin Empire of Constantinople (the state established by crusaders after 1204) and Byzantine successor states

Author: Ian Mladjov

Source: Original Work

License: © Ian Mladjov. Used with permission.

Later Crusades and Crusading’s Ultimate Failure

After the Third Crusade, the re-established Crusader States managed to survive and even expand in power for the next several decades. Syria and Egypt were split between Saladin’s heirs, and the crusader kingdoms often enjoyed good relations with Ayyubid Egypt: indeed, a truce worked out between Holy Roman Emperor Frederick II and the Egyptian sultan al-Kamil in 1229 resulted in the city of Jerusalem itself returning to Christian rule.

Crusader state 1243

The Crusader States in 1243 CE

Author: Ian Mladjov

Source: Original Work

License: © Ian Mladjov. Used with permission.

In the 1240s, however, forces far from the Levant brought down the Kingdom of Jerusalem. As the Mongols gradually conquered Central Asia (as will be discussed later in the chapter), the Khwarazmian Turks were driven from their realm in the steppes into Syria and northern Iraq. They ended up allying with Ayyubid Egypt against the Crusader Kingdom of Jerusalem, and, in 1244, the combined armies of Damascus and Jerusalem were defeated by an Egyptian/Khwarazmian army. Jerusalem fell under Muslim rule, under which it would remain until 1917.

In response to the fall of Jerusalem, Pope Innocent IV (r. 1243 – 1254) called a crusade that would be led by King Louis IX. While it had contingents from other Western European kingdoms, this effort was primarily an effort of the French crown. Although King Louis IX was able to manage the impressive logistical feat of organizing and equipping an army that seized the northern Egyptian port of Damietta, the effort to take all of Egypt was ultimately unsuccessful. Over the course of 1250, the French army was surrounded in the swamps of the Nile Delta outside of Cairo and forced to surrender, with Louis himself captured. The only lasting result in the Middle East was that, during the fighting, the Ayyubid sultan’s Mamluks launched a coup d’état and seized power in Egypt, thereby creating in Egypt a military power that would dominate the Levant for nearly three centuries (see Chapter Eight).

Indeed, in the four decades after Louis’s failure in the Nile Delta, the Mamluk sultans of Egypt would eventually conquer all of the Crusader States, with the last crusader stronghold in the Levant, the city of Acre, falling in 1291. Although Popes would still call crusades for military efforts against Muslim forces (and indeed, still make calls to retake the city of Jerusalem), crusading had failed. One reason for crusading’s ultimate failure was that, as Western European kings consolidated their power, they often had priorities other than crusading. England’s Edward I, for example, spent a few months fighting in the Levant in 1271; however, he spent most of his reign fighting to subdue England’s neighboring kingdoms of Wales and Scotland.

In the end, the Crusades failed, and their greatest long-term impacts were the destruction of the Byzantine Empire and the growth of the sea power of Genoa and Venice, whose ships and sailors had transported people and supplies between Europe and the Crusader States.

India’s Early Medieval Age and the Development of Islamic States in India (600-1300)

The history of ancient India concludes with the decline of the Gupta Empire. The next major period, which lasts for roughly seven centuries (c. 600 – 1300), is the early medieval age. During these centuries, kingdoms in both the north and south proliferated and regularly turned over. Therefore, at any one time, India was fragmented by numerous regional kingdoms. As the rulers of these warred and formed alliances, they employed the system of paramountcy and subordination begun during the Gupta era, with some rulers being overlords and others vassals. Also, successful rulers demonstrated their power by granting land to officers, Brahmins, and temples. The outcome was a political pattern labeled Indian feudalism.

These rulers also demonstrated their power—and enhanced it—by patronizing Hindu institutions and developing local traditions in the regions where their courts resided. They adopted titles showing their devotion to the great Hindu deities, declared their intent to uphold dharma, built fabulous Hindu temples in urban centers, and charged Brahmins with attending to them and serving at their courts. One outstanding example of a feudal kingdom is the Chola Kingdom of southern India.

Lastly, at the end of this age, a new force appeared on the Indian scene. Muslim Arab and Turkic rulers of West and Central Asia made incursions into the subcontinent. Along with Arab traders arriving on India’s west coast for trade, they brought a new religion and type of rule to the landscape of early medieval India and forged new connections between the subcontinent and the rest of Afro-Eurasia.

Indian Feudalism

Feudalism is a term historians first used to describe the political, social, and economic system of the European Middle Ages. That system was the world of lords, vassal knights, and serfs characteristic of Europe from the tenth to thirteenth centuries. In exchange for homage and military service, vassals received land from their lords. These lands became their manors, and serfs worked them. The lords and their vassals constituted a privileged nobility, while the serfs lived in a state of servitude.

Historians also use feudalism to describe India during the early medieval age. But the usefulness of this term is much debated, because conditions on the ground varied from place to place, not only in Europe but also in India. Therefore, historians now only use the term in a general sense while also describing specific variations. In general, feudalism designates a political and economic scene characterized by fragmented authority, a set of obligations between lords and vassals, and grants of land (including those who work it) by rulers in exchange for some kind of service.

Authority on the early medieval Indian subcontinent was indeed fragmented, not only by the many regional kingdoms that existed at any one time but also, more importantly, within kingdoms. Because kingdoms incessantly warred with one another, their boundaries were fluid. Rulers usually closely administered a core area near the capital with a civil administration, while granting feudatories on the periphery. Having defeated the ruling lineage of a powerful neighboring state—such as a king, prince, or chief, victorious kings might allow them to retain noble titles and their lands, on the condition that they demonstrate allegiance to him and even supply tribute and military service. The overlord could then wield the title “Great King of Kings,” while the lesser rulers bore titles signifying their status as subordinate rulers who do obeisance.

Additionally, aside from granting these feudatories, medieval rulers also issued land grants to important persons and institutions in their realms, such as Brahmins, high officials, or temples. As opposed to receiving a cash salary, these recipients were permitted to retain revenue from villages on this land, as well as to exercise some level of judicial authority. Brahmins were so important to kings because they aided him in upholding the king’s dharma. The king’s duty was to protect the people, uphold the varna social order, sacrifice to the traditional Vedic deities, and show devotion to Shiva or Vishnu. As the religious leaders and intellectuals in the community, and the most prestigious varna, Brahmins could craft genealogies proving a king’s illustrious origins in the heroic lineages of the epic stories of ancient times, perform the sacrifices, and maintain temples. So rulers often generously gifted land to them or to the magnificent temple complexes rulers built.

Medieval India, then, consisted of a multitude of kingdoms, each of which governed a part of their realms through feudal arrangements, by granting feudatories and issuing land grants to nobility or prestigious religious and political leaders, in exchange for allegiance and assisting the ruler in demonstrating his being worthy of his sacred role. In most instances, given that society was patriarchal, rulers were male, but in many cases queens inherited the throne. Rudramadevi, for instance, was chosen by her father to accede to the throne of a kingdom in central India, likely because he had no sons or living brothers. Inscriptions refer to her as a king; indeed, she is said to have donned male attire while leading soldiers into battle. She is also portrayed seated on a lion, with a dagger and shield in hand. Thus, she was conformed to the expected role of a warrior, male king. Clearly, preserving the dynastic line was more important than biological sex.

The Chola Dynasty

The Chola Kingdom illustrates well the grandeur of powerful regional states during the early medieval period. South India first came to prominence with the rise of the Satavahana Kingdom in the Deccan Plateau (c. the second century BCE). But even at that time, in the fertile hinterlands and along the seaboard of the southern tip of the subcontinent, Tamil states were forming. Tamil refers to the regional language spoken and written by Indian peoples of the far south, as well as to their local customs and culture. Powerful Tamil lineages divided up Tamil land among chiefdoms, and, over time, some evolved into small but impressive kingdoms. These Tamil states also adopted elements of the Aryan culture of the north, including the use of Sanskrit, the varna social system, Vedic Brahmanism, and the Hindu cults of Shiva and Vishnu.

The Cholas, for instance, date back to Satavahana times, but they don’t become significant for India’s political history until the ninth century CE, when they show up as a feudatory of a neighboring Tamil kingdom. Beginning with King Aditya I (r. 871 – 907), the Cholas began a process of expansion that would eventually make it the most powerful kingdom of the south up until the thirteenth century (see Map 3.17). Two of the most powerful Chola rulers were Rajaraja I (r. 985 – 1012) and his son Rajendra I (1012 – 1044).


The Chola Kingdom during the reign of Rajaraja I (r. 985-1012) | The Brihadeshwara Temple was located in Tanjavur, the capital.

Author: User “Tevaprapas”

Source: Wikimedia Commons

License: CC BY-SA 3.0

During their reigns, most of south India was conquered, including Sri Lanka, and a royal administration was built. Chola kings directly administered a core area of provinces and districts with royal officials, but also granted feudatories to allegiant  chieftains and land grants to Brahmins. At the local level, these authorities worked with village assemblies and town associations, both of which were remarkable for the level of freedom they had to manage local affairs.The Chola kings proved their greatness through not only the success of their imperial ambitions but also the temples they built. These temples, some of the most impressive structures in India, testify to the kings’ piety.

Eulogies to Chola kings describe them not only as great warriors and conquerors but also as protectors of the dharma, destroyers of evil, and generous givers of gifts. Because they were built in honor of the great Hindu deities, temples put those latter qualities on display. In 1010 CE, Rajaraja I completed the Brihadeshwara Temple in Tanjavur, the Chola capital and ceremonial center.


Brihadeshwara Temple | The temple was located in the Chola capital and dedicated to the Hindu god Shiva.

Author: User “Nirinsanity”

Source: Wikimedia Commons

License: CC BY-SA 4.0

Atop the main sanctuary stands a sixty-two meter tall tower carved out of a block of granite weighing eighty-one tons. Numerous representations portray the supreme lord Shiva in his various manifestations, including one located in the inner sanctuary. On the profusely ornamented tower, Shiva appears repeatedly in his form as destroyer of the cities of demons. Clearly, Rajaraja I wished to raise the cult of Shiva to a pre-eminent position in his kingdom, and built this temple to project Chola power.

Like other great regional powers with their unique histories and architectural traditions during the early medieval period, the Chola kingdom peaked for about two centuries and then declined. In the thirteenth century, neighboring kingdoms nibbled away at its power and it came to an end.

The Rise of Islamic States in North India

One of the most important developments during India’s early medieval age is the arrival of Muslim Arab and Turkic traders and conquerors and the eventual establishment of Islamic states and communities in India. During the Umayyad Caliphate, systematic reconnaissance of the northwest coast of India was undertaken because conquests brought the empire just to the west of the Indian subcontinent. When pirates plundered an Arab vessel at the mouth of the Indus River, the caliph authorized punitive measures, and Umayyad rulers sent an invasion force. In 711, the Sindh (the lower Indus) was seized from a Hindu ruler and incorporated into the Islamic Empire. An Islamic community then began to set roots in this part of India. 

The next major event didn’t transpire until the tenth century, at a time when Turkic peoples had become important to the history of Islamic states in India. By this time, the Abbasid Dynasty had replaced the Umayyad as the caliphs of the Islamic Empire. One method Abbasid rulers used to govern their large realm was to employ enslaved Turks as soldiers and administrators. Today, the word Turkic might normally be associated with the country of Turkey, but in fact Turkic peoples and their language family—Turkish—originated in Central Asia. That is where the expanding Islamic empire first encountered and began incorporating Turks into their governing.

The significance of these Turkic slave soldiers for India is that the Abbasids employed them as governors of the eastern end of their empire. This end included parts of Afghanistan, the neighbor to northwest India. In the tenth century, however, the caliphate was falling apart, and Turkic military governors took advantage of this dissolution by establishing an independent state in Afghanistan. The family that did so was the Ghaznavids. Ruling from a fortress in Ghazna, the Ghaznavids forged an empire that included much of Iran and northwest India.



The Ghaznavid Empire at its height | The capital was located in Afghanistan, at Ghazna.

Author: Arab League

Source: Wikimedia Commons

License: Public Domain

The Ghaznavid ruler who first made forays into India was Mahmud of Ghazna (971 – 1030). In some historical writing, Mahmud has been portrayed as a brutal plunderer who descended on India seventeen times with hordes of Turkic cavalry, shocking wealthy cities of the north with the sword of Islam by destroying their Hindu temples and returning to his capital with their stolen wealth.

But the reality may have been otherwise. Recent work suggests that Mahmud was neither interested in spreading Islam nor caused massive destruction. Rather, northwestern India had always been closely linked to Central Asia, as well as being the location of both repeated invasions and kingdoms that crossed over into the mountains. Furthermore, by the tenth century, Muslim communities had already become a part of the Indian scene, along the west coast and in this region. Therefore, Mahmud’s incursions were hardly something new. Nor were his motives. In medieval India, kings often waged war not only for revenue but also because such was their custom. Mahmud was likely no different. His empire was experiencing instability; he therefore sought to prove his mettle as a warrior ruler and to secure his legacy by using Indian wealth to build palaces and mosques in Ghazna.

Ghaznavid control over India didn’t extend much beyond the Punjab, lasting less than two centuries. In 1186, Muhammad of Ghur—chieftain of a minor hill state in Afghanistan that was subordinate to the Ghaznavids—overthrew his overlords in Ghazna and proceeded to forge his own empire. Desiring to extend it across northern India, he found that his greatest foes were the Rajputs. The Rajputs were clans located in northern and central India that claimed descent from renowned Kshatriya (warrior) lineages of ancient times. While Muhammad of Ghuri was planning his military expeditions, the Rajputs were governing several regional Hindu kingdoms from large fortresses they had built. In 1192, Muhammad’s forces defeated a confederation of Rajput rulers at the Battle of Tarain. His slave general and commander-in-chief, Qutb-ud-din Aybak, then achieved a string of victories across northern India, making it a part of the Ghurid Empire.

Muhammad of Ghur returned to his Afghan homeland, leaving northern India to Aybak, who then proceeded to set up his headquarters in Delhi, one of the most important cities in South Asia, and also the capital of today’s nation of India. When Muhammad died in 1206, Aybak took control of these Indian possessions and established a state of his own called the Delhi Sultanate.



Map of the Delhi Sultanate | Map of the Delhi Sultanate, showing territorial changes over the course of three centuries and a series of ruling dynasties and their most important rulers.

Author: User “Javierfv1212”

Source: Wikimedia Commons

License: CC BY-SA 3.0

A sultanate is the government of a sultan, and a sultan is an Islamic ruler who governs a country largely independently of the caliphs, but without claiming their title. The Delhi sultans, then, were the sovereign rulers of the first major Muslim state in India, one that would last for three hundred years.

Looking ahead to our own time, the nation of India today is both culturally and religiously diverse. Approximately 80% of the population practices Hinduism while 15% practices Islam, making these the two largest religious traditions in India today. For this reason, relations between peoples adhering to these two different faiths have been an important issue in the history of South Asia. As we have seen, the history of Islam and Islamic communities in the subcontinent begins during the early medieval period. Therefore, historians pay close attention to how Delhi sultans governed an overwhelmingly Hindu population, as well as how Islamic communities fit into it.

Ruling as they were over an ancient and vast agrarian civilization, the Turkic sultans worked out an accommodation with India, adapting to the pattern of Indian feudalism. Outside the highest levels of government, Hindu society and its traditional leaders were largely left in place, so long as tax revenue was submitted. With a long history of conquest behind them, Islamic rulers had learned the benefits of adopting a pragmatic approach to non-Muslims, and these sultans were no exception. They had little interest in forcibly converting people to the faith, and rather adopted a principle from the Quran whereby non-Muslim peoples with a scriptural tradition of their own can live amidst the Islamic community and state so long as they pay a higher tax. At the highest levels, however, sultans placed Turkic military nobility and educated Persians in charge, often compensating them with land grants. In fact, because Persians became so important to Sultanate administration, Persian was adopted as the language of government.

This Muslim ruling elite attempted to retain their Turkic and Persian traditions, but also slowly adopted Indian customs in what was generally a tolerant atmosphere. At the lower levels of society, Muslim traders and artisans became an important presence in Indian towns and cities, as did Indian converts who saw an advantage to converting to this faith. Thus, Hindu and Muslim communities increasingly interacted with each other during the early medieval age, adopting elements of each other’s way of life. For that reason, historians speak of a fusion of Islamic and Indian culture.

East Asia: The Song Dynasty

Like every Chinese dynasty before it, the Song Dynasty (960 – 1279 CE) was born out of turmoil and warfare. After the Tang Dynasty fell, China was once again divided up by numerous, contending kingdoms. The founder of the Song, Zhao Kuangyin [j-ow kwong-yeen], was a military commander and advisor to the emperor of one of these kingdoms, but after he died and his six-year-old son came to the throne, Zhao staged a coup. He left the capital with his troops, ostensibly to fight enemies to the north. But just outside the capital, his troops instead proclaimed him emperor, a title he accepted only with feigned reluctance and after his followers promised obedience and to treat the child emperor and people living in the capital environs humanely. On February 3, 960, the child was forced to abdicate, and Zhao took the throne as Emperor Taizu [tie- dzoo]. He and his brother, the succeeding Emperor Taizong [tie-dzawng], ruled for the first forty years of a dynasty that would last over three hundred, laying the foundations for its prosperity and cultural brilliance. The Song Dynasty saw a total of eighteen emperors and is most notable for the challenges it faced from northern conquest dynasties, economic prosperity, a civil service examination system and the educated elite of scholar-officials it created, cultural brilliance, and footbinding.

During the Song, China once again confronted tremendous challenges from conquests by military confederations located along the northern border. So threatening and successful were these that the Song Dynasty counted as just one of many powerful players in a larger geopolitical system in Central and East Asia. The first two northern conquest dynasties, the Liao [lee-ow] and Jin [jean], emerged on the plains of Manchuria when powerful tribal leaders organized communities of hunters, fishers, and farmers for war.

Northern song

 The Northern Song Dynasty in 1100 CE | Note that China (in yellow, with the capital at Kaifeng) was surrounded by powerful neighbors, such as the Khitan Liao state to the north. Khitan designates an ethnic group and Liao the name of their dynasty.

Author: Ian Mladjov

Source: Original Work

License: © Ian Mladjov. Used with permission.

As their power grew, they formed states and conquered territory in northern China, forcing the Chinese to pay them large subsidies of silk and silver for peace. So Chinese rulers and their councilors were in constant negotiations with peoples they viewed as culturally-inferior barbarians under conditions where they were forced to treat them as equals, as opposed to weaker tribute-paying states in a Chinese-dominated world. At first, they used a combination of defensive measures and expensive bilateral treaties, which did make for a degree of stability. But a high price was exacted. Halfway through the Song, the Jin Dynasty destroyed the Liao and occupied the entire northern half of China, forcing the Song court to move south.

Southern song

China during the Southern Song Dynasty, c. 1200 CE | Another dynasty, the Jin, had destroyed the Liao Dynasty and forced the Chinese emperor to relocate his capital further south, at Lin’an.

Author: Ian Mladjov

Source: Original Work

License: © Ian Mladjov. Used with permission.

To rule Chinese possessions, Jin rulers even took on the trappings of Chinese-style emperors and developed a dual administrative system. Steppe tribes were ruled by a traditional military organization, while the farming population of China was governed with Chinese-style civilian administration. The Song Dynasty thus constantly faced the prospect of extinction and was challenged in its legitimacy by rival emperors claiming the right to rule the Chinese realm.

One reason Song monarchs were able to buy peace was the extraordinary prosperity during their rule and the resulting tax revenue made available. During those centuries, China was by many measures the most developed country in the world. In 1100 CE, the population was one hundred million, more than all of medieval Europe combined. That number doubled the population of  750 CE, just three hundred years prior. The reason for such growth was flourishing agricultural production, especially rice-paddy agriculture. More drought-resistant and earlier-ripening strains of rice, combined with better technology, lead to higher yields per acre.

The impact was enormous. The productivity of farmers stimulated other industries, such as ironworking. Estimates place iron production at as high as twenty thousand tons per year. That amount made iron prices low and, therefore, such products as spades, ploughshares, nails, axles, and pots and pans more cheaply available. Seeing its profitability, wealthy landowning and merchant families invested in metallurgy, spurring better technology. Bellows, for instance, were worked by hydraulic machinery, such as water mills. Explosives derived from gunpowder were engineered to open mines. Similar development of textile and ceramic industries occurred.

Indeed, during the Song, China underwent a veritable economic revolution. Improvements in agriculture and industry, combined with a denser population, spurred the commercialization of the economy. A commercialized economy is one that supports the pursuit of pro t through production of specialized products for markets. A Song farmer, for instance, as opposed to just producing rice to get by, might rather purchase it on a market and instead specialize in tea or oranges. Since markets were proliferating in towns and cities and transport via land and water was now readily available, farmers could rely on merchants to market their goods across the country. To support this economic activity, the government minted billions of coins each year as well as the world’s first paper currency.

A denser population and sophisticated economy led to urbanization. During the Song, at a time when London had roughly fifteen thousand people, China had dozens of cities with over fifty thousand people and capitals with a half million. Song painted scrolls show crowds of people moving through streets lined with shops, restaurants, teahouses, and guest houses (see Figure 4.22).

To manage their realm, Song rulers implemented a national civil service examination to recruit men for office. Prior dynasties had used written examinations testing knowledge of Confucian classics to select men for office, but only as a supplement to recommendation and hereditary privilege. During the collapse of the Tang Dynasty, however, aristocratic families that had for centuries dominated the upper echelons of officialdom disappeared. The first Song emperor, Zhao Kuangyin, rode to power with the support of military men; having largely unified China, he then sought to restore civil governance based in Confucian principles of humaneness and righteousness. So he invited senior commanders to a party and, over a cup of wine, asked them to relinquish their commands for a comfortable retirement. They obliged. He and his successors consequently made the examination system the pre-eminent route to office, even establishing a national school system to help young men prepare for and advance through it. Thus, during the Song Dynasty, civil offices came to be dominated by men who had spent years, even decades, preparing for and passing through a complex series of exams. Hence, they were both scholars and officials. Success in entering this class placed a person at the pinnacle of society, guaranteeing them prestige and wealth. These scholar-officials, and their Confucian worldview, dominated Chinese society until the twentieth century.

In theory, since any adult male could take the examinations, the system was meritocratic. But in reality, because they were so difficult and quotas were set, very few actually passed them. Estimates suggest that only one in one hundred passed the lowest level exam. This ratio meant that, in order to succeed, a young man had to begin memorizing long classical texts as a child and to continue his studies until he passed or gave up hope. Only affluent families could afford to support such an education.

Nevertheless, the meritocratic ideal inspired people from all classes to try and so promoted literacy and a literary revival during the Song Dynasty. As a part of this revival and to provide a curriculum for education, scholar-officials sought to reinvigorate Confucianism. The philosophical movement they began is known as Neo-Confucianism. By the Song Dynasty, whereas Confucianism largely shaped personal behavior and social mores, Buddhist and Daoist explanations of the cosmos, human nature, and the human predicament dominated the individual’s spiritual outlook. Neo- Confucians responded to this challenge by providing a metaphysical basis for Confucian morality and governance. Zhu Xi (1130 – 1200), arguably the most important philosopher in later imperial Chinese history, produced a grand synthesis that would shape the worldview of the scholar-official class. He argued that the cosmos consists of a duality of principles and a material force composing physical things. One principle underlies the cosmos and individual principles provide the abstract reason for individual things. In human beings, principle manifests as human nature, which is wholly good and the origins of the human capacity to become moral persons. However, an individual’s physical endowment obscures their good nature and leads to moral failings, which is why a rigorous Confucian curriculum of moral self-cultivation based in classical texts like Confucius’ Analects is necessary. Most importantly, Zhu Xi argued, individual morality was the starting point for producing a well-managed family, orderly government, and peace throughout the world.

Furthermore, during the Song Dynasty, moveable-type printing also began to be widely used, contributing to an increase in literacy and broader exposure to these new ideas. Chinese characters  were carved on wood blocks, which were then arranged in boxes that could be dipped in ink and printed on paper (see Figure 4.23). Books on a multitude of topics–especially classics and histories– became cheaply and widely available, fueling a cultural efflorescence at a time when education had become paramount to climbing the social ladder. Other inventions that made China one of the most technologically innovative during this time include gunpowder weapons and the mariner’s compass.

Looked at from many angles, then, the Song was truly a dynamic period in China’s history. However, some observers have bemoaned the fact that footbinding began during this dynasty and see that practice as a symbol of increasing gender oppression.

Foot binding boot

Silk slipper for a bound foot, dating to a later Chinese dynasty.

Author: User “Vassil”

Source: Wikimedia Commons

License: CC0 1.0

Scholars believe footbinding began among professional dancers in the tenth century and was then adopted by the upper classes. Over time it spread to the rest of Chinese society, only to end in the twentieth century. At a young age, a girl’s feet would be wrapped tightly with bandages so that they couldn’t grow, ideally remaining about four-inches long. That stunting made walking very difficult and largely kept women con ned to their homes. Eventually, the bound foot, encased in an embroidered silk slipper, became a symbol of femininity and also one of the criteria for marriageability.

More generally, social norms and the law did place women in a subordinate position. Whereas men dominated public realms like government and business, women married at a young age and lived out most of their lives in the domestic sphere. Indeed, in earlier times, China was patriarchal, patrilineal, and patrilocal. It was patriarchal because the law upheld the authority of senior males in the household and patrilineal because one’s surname and family property passed down the male line—though a wife did have control over her dowry. Importantly, ancestor worship, the pre-eminent social and religious practice in Chinese society, was directed toward patrilineal forbears. That is why it was important for the woman to move into the spouse’s home, where she would live together with her parents-in-law. Patrilocal describes this type of social pattern. Marriages were almost always arranged for the bene t of both families involved, and, during the wedding ceremony, the bride was taken in a curtained sedan chair to the husband’s home where she was to promise to obey her parents-in-law and then bow along with her husband before the ancestral altar. Ideally, she would become a competent household manager, educate the children, and demonstrate much restraint and other excellent interpersonal skills.

Although gender hierarchy was, therefore, the norm, other scholars have observed that ideals were not always reality and women did exercise their agency within the boundaries placed upon them. A wife could gain dignity and a sense of self-worth by handling her roles capably; she would also earn respect. Song literature further reveals that women were often in the fields working or out on city streets shopping. Among the upper classes, literacy and the ability to compose essays or poetry made a woman more marriageable. For this reason, some women were able to excel. Li Qingzhao [lee ching-jow] (c. 1084 – 1155) is one of China’s greatest poets (see Figure 4.27). She came from a prestigious scholar-official family. Her father was both a statesman and classical scholar, and her mother was known for her literary achievements. In her teens, Li began to compose poetry, and, over the course of her life, she produced many volumes of essays and poems. Poems to her husband even suggest mutual love and respect and treating her as an equal. In fact, throughout Chinese history, it was not unusual for women to challenge and transgress boundaries. At the highest level, during both the Han and Tang Dynasties, we  find cases of empress dowagers dominating youthful heirs to the throne and even one case of an empress declaring her own dynasty.

The Mongol Era

The Mongols greatly expanded into Central Asia during the thirteenth century. There they reunited with the Turkic groups who had been expelled from the Orkhon Steppe over the course of a millennia. The Mongols confronted many Turkic peoples who had radically altered their existence since their days on the plains and adopted a stationary way of life.

At this point in time, forces indigenous to the region shaped the world around it; foreign influence waned as a consequence of nativism. The Mongols created the largest empire in history, as Central Asia externalized the violence of the steppe, yet it was with enormous difficulty that they even united as a people. Perhaps the greatest obstacle for them to overcome was their own divisiveness. Inter-tribal strife was commonplace, but once they united, the Mongols expanded deep into Russia, China, India, and the Middle East. 

A New System for Unity

It was Temujin (1206 – 1227), later known as Genghis Khan, who brought this fractured people together and developed a method of governance and expansion that lasted long after his death. Born into the aristocratic Borjigin Clan, most likely in 1167, Temujin’s success related to his convictions. Inspired by oral tales of past glory, his personal charisma and sense of fate enabled him to survive a youth of life-threatening privation, eventually bringing the various Mongol tribes together.

With a keen awareness of his own destiny, Temujin was inspired to achieve greatness. He had a clear vision that God predestined him to function as His temporal ruler on Earth and exhibited a desire to claim universal lordship. Through a series of fights, he eventually subjugated local clans in eastern Mongolia. He then expanded his political control of the region through a marriage alliance to Börte Üjin, a member of the Olkhonut Tribe, which maintained friendly relations with Temujin’s Khiyad Tribe. The Merkit Tribe kidnapped his wife not long thereafter. Temujin heroically rescued her from this rival tribe, but she had been held in captivity for eight months and soon gave birth to their first son Juchi, who suffered from an uncertain parentage. Some historians believe that Temujin acquired the notion of conquering all of the Mongols from his liberationof Börte.


Temujin (Genghis Khan)

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Despite his early successes, Temujin remained greatly outnumbered by his opponents and was forced to retreat to the Heights of Baljuna, located in modern day Manchuria, where he convinced his followers to swear an oath of total allegiance to him who called for them to fight unto death for him. For their unwavering loyalty, he promised his supporters  a share in his glory upon their victory. Some Mongol tribes yielded to Temujin by 1204 and agreed to recognize him as their leader, thus paving the way for a period of final unification of the Mongols. Temujin demanded a high level of commitment from his people, endowing his forces with a coherency and unity of purpose. He also promoted allies based on merit, rather than by the traditional Mongol method of advancement based on position within the tribal hierarchy. His opponents, on the other hand, lacked his force of will and entered into a series of squabbles. Temujin took advantage of their internal fights, emerging victorious by 1206. The culmination of his ascendency took place that year at a Mongol assembly, or khuriltai, which appointed him as the first undisputed ruler of the Mongols, uniting them under the authority of his position. Temujin adopted the name of Genghis Khan, or universal ruler in this context.

Genghis Khan presided over peoples who had experienced near-constant warfare since 1160. Previously, tribal confederations were loose alliances held together under charismatic khagans and punctuated by tribal warfare. He consolidated all of these diverse tribes and reshaped them into a single “nation,” endowing Mongol society with more cohesiveness, a key element to future expansion. He did this by developing a new political order that deviated from tradition. Restructuring Mongol society into new administrative military units that provided the necessary impetus for expansion, Genghis Khan charged each of his commanders with a tribal unit that was responsible for controlling a particular pasture and fielding soldiers when needed. His system had the added effect of assuaging previous conflicts by assigning the members of one tribe to military detail with other rival tribes, thus emphasizing collective responsibility. By forcing the men from one tribe to stand guard over the pastures of other tribes, he weakened loyalty to ancestral lines and homelands, thereby reinforcing his own leadership.

Genghis Khan represented the ultimate source of justice in his newly-formed state, consolidating his position and making it more authoritarian. By embodying autocracy in the position of the khan, he made the title of khan institutional, not personal, building a new foundation for legitimacy. Previously, tribal leadership rested on charisma. Furthermore, the great khan could not be self-proclaimed but had to be recognized at a khuriltai.

His law, known as Yassa, originated as decrees delivered during war. Yassa remained secret, which allowed Genghis Khan to adapt it to changing circumstances. For example, he later incorporated cultural elements indigenous to Mongol society into the law. He based his code on shamanist principles, and it served as the social and political formula binding all Mongols together. It also strengthened Mongol, rather than clan or tribal identification. It is believed that Genghis Khan himself directed the law, while his stepbrother Shihihutag served as the high judge, and his son Chagatai administered its execution. 


Genghis Khan encouraged Mongol expansion and the conquest of Central Asia. After subduing inter-tribal warfare, he followed tradition and exported the violence of the steppe. He offered incentives to his soldiers; the spoils of victory went to those who followed him into battle. Genghis Khan received ten percent of the loot and divided the remaining ninety percent between his commanders, who, in turn, distributed their portion amongst their retinue. This plunder also included the inhabitants of all subjugated lands, which resulted in the dramatic depopulation of conquered territory, as the khan received his share of artisans and craftsmen to be sent back to the itinerant Mongol capital.

In 1208, Genghis Khan targeted northern China for pillaging, but he quickly encountered considerable difficulties overcoming well-fortified Chinese municipalities. The Chinese had ringed their principle metropolises with moats and connected these major urban centers to several smaller satellite towns via underground tunnels. The Mongols had attempted to starve these cities into submission, but they lacked the military technology necessary to overcome walls forty-feet high and fifty-feet wide. To counter these challenges, they imported the technology necessary to defeat Chinese cities. Genghis Khan also compensated for a lack of native talent by incorporating foreign engineers into their army. He utilized Arab, Persian, and Chinese experts to solve the problem of defeating Chinese municipalities. Their knowledge of siege warfare enabled them to construct the siege engines capable of subjugating cities.

Adding these new sedentary peoples to the khan’s army inevitably caused problems, for these men hailed from distinctly different cultures and did not interact well with the Mongols.

Genghis conquests

Map of Mongol Conquests Under Genghis Khan

Author: User “Bkkbrad”

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License: CC BY-SA 3.0

Genghis Khan, therefore, combined the mobility of his forces with the slow, bulky siege engines of the sedentary armies. While he kept his cavalry independent from the foreign engineers, mostly comprised of mercenaries, he blended these two disparate groups on the battle eld to his strategic advantage.

For the Mongols, building an empire proved much easier than maintaining one. The nomads possessed a tradition of looting and plundering cities, and Genghis Khan took advantage of this by remaining on campaign. But the Mongols had difficulty understanding settled civilization and did not know how to maintain order in that new and different cultural milieu. Although they were able to instill fear in their enemies and easily forced many cities to capitulate, the Mongols co-opted local officials to ensure that taxes and tribute  owed freely back to their capital.

With his newly-constructed army, Genghis Khan returned to northern China again in 1210 and began a continuous campaign of destruction, primarily directed against the Jin Dynasty (1115 – 1234), an empire ruled by a Jurchen minority, a Tungusic people from Manchuria who would later call themselves the Manchu. In an early battle, the Jin put their Turkic cavalry up front to confront the Mongol horsemen. The Mongols managed to convince the Jin Dynasty’s cavalry to defect to their side. Genghis Khan subsequently advanced on the Jin capital of Zhongdu and entered into a prolonged siege. In November of 1211, the khan withdrew his troops to their winter pastures, only to return again in 1212. Genghis Khan attempted a rash assault of the city. He failed and was wounded in the process. His Mongols had to retreat once again.

Genghis Khan returned a fourth time in March of 1213, this time with the goal of conquer- ing Korea, Manchuria, and all of northern China. Early difficulties campaigning against the Jin Dynasty prompted him to adjust his strategy. By laying waste to all of northern China, he aimed to annihilate their way of life, turning the region into vast pastureland for his herds. The Mongol leader surrounded Zhongdu and starved the city’s inhabitants into submission. He systematically obliterated everything in order to send a message to the inhabitants that it was futile to resist him. He even considered taking the city, brick by brick, and dumping it into the Yellow River. Fortunately for the residents of Zhongdu, a captured Chinese bureaucrat intervened and convinced Genghis Khan that it would be better to “sack” them every year through the collection of tribute. Mongol interest in rebuilding the city began soon thereafter, as Genghis Khan incorporated northern China into his state and opened the region to trade. This campaign represented the first significant addition of territory to the Mongol Empire.

As this chapter began, it was with the tenacious pursuit of the fugitive Küchlüg in 1216 that originally brought the Mongols into Central Asia. There they aroused the disdain of the local ruler in the area, Khwarazmshah Ala al-Din Muhammad II. Ruling over a loose confederation of disparate peoples, Ala al-Din Muhammad lacked security in his position as the Khwarazmshah. Even his own mother was in intrigue against him. It was he who provoked the wrath of the Mongols. It all began when Genghis Khan sent a trade caravan, which probably included some spies dressed incognito as merchants, to the frontier post of Otrar, located along the Syr Darya. The shah believed that the trade mission was a mere deception meant to obscure an eminent invasion. Inalchuq, uncle of Ala al-Din Muhammad and governor of Otrar, improvidently convinced the Khwarazmshah to have the entire party executed. An enraged Genghis Khan quickly dispatched another envoy and demanded that the governor of the city be put to death and have his head sent back to Mongolia as proof that Genghis Khan’s wishes were fulfilled. The shah executed this emissary too, a rash decision that precipitated the Mongol onslaught of Central Asia, which resulted in brutal massacres and a drastic depopulation of the region.

Ala al-Din Muhammad prudently fled the area, leaving the citizens of Khwarazmia to defend themselves against the forces of Genghis Khan. A total of five Mongol armies approached the Khwarazm capital of Samarkand from different directions, converging in 1220. The Mongols slayed the inhabitants of the city and constructed pyramid-like edifaces out of their severed skulls. In 1221, they seized the city of Urgench and dumped it into the Amu Darya, piece by piece, diverting the course of the waterway. And yet, Khwarazmshah Ala al-Din Muhammad still inexplicably escaped capture and absconded south. Genghis Khan deployed another force of some 30,000 troops under the generals Jebe and Sübedei to track him down and put him to death. The shah eventually sought refuge on an island in Caspian, where he died of pleurisy.

Meanwhile, Jalal al-Din Manguburti, the son of the Khwarazmshah, assembled an army of resistance. Genghis Khan sent his stepbrother Shihihutug to apprehend Jalal, but he escaped to the Hindu Kush Mountains of Afghanistan. Jalal’s forces managed to defeat the Shihihutug-led Mongols on the  eld of battle at Parwan in the spring of 1221, a rare loss. The Mongols actually respected Jalal for his display of valor and willingness to resist them. Jalal  ed to India via the Khyber Pass with his pride intact. The khan headed south himself and defeated Jalal al-Din along the banks of the Indus River. Following their defeat of Jalal, the Mongols descended into India but quickly found the hot and humid climate inhospitable; they decided to return to Mongolia, arriving home by 1225. The Central Asia campaign had started as a punitive expedition but in the process had wiped out any type of resistance in the region.

Khwarezmian empire

Map of the Khwarezmian Empire, 1190-1220 CE

Author: Arab League

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License: CC BY-SA 3.0

In the interim, Genghis Khan had ordered Jebe and Sübedei to explore and reconnoiter the west. Between 1221 and 1223 the two most gifted of the khan’s generals traveled towards Russia. In the course of their journey, they defeated the Georgians, Armenians, princes of Rus, and Kipchak Turkic tribes. Then they abruptly returned home. The purpose was not to annex the territory but to gather intelligence, which proved to be important to their campaign against the princes of Rus between 1236 and 1240. Meanwhile, Genghis Khan had died on expedition in southern China in 1227. Upon his death, the Mongols participated in a year of mourning, halting expansion.


The Mongols were the only steppe tribes whose empire actually expanded upon the death of its founder. In fact, most of the Mongol conquests actually transpired after the passing of Genghis Khan. Unlike previous tribal confederations, it did not implode because Genghis Khan had invented a safe and reliable means of transferring power. He also stabilized Mongol society and made it less fractious, constructing a framework for subsequent generations to follow. To maintain political legitimacy and inherit the throne under this new system, one had to trace their ancestry back to Genghis Khan through his wife Börte and her four sons, Juchi, Chagatai, Ögedei, and Tolui. This concept dramatically limited contenders for the khanate, mitigating future competition for succession. Only they possessed the required Genghis-Khanid legitimacy.


Map of the Empires of the Four Patrimonial Ulus

Author: User “Gabagool”

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The khan’s plan to transfer power upon his death also fused older steppe traditions with his new vision. He bequeathed to his sons parts of the world yet unconquered, so that they had to win these new areas. This stipulation produced an incentive for his sons to cooperate in order to collect their patrimony. Genghis Khan had divided the four patrimonial ulus, or states, amongst his sons. The four subsequent empires that grew out of these ulus included the Golden Horde, who were the descendants of Juchi and controlled Russia; the Chagatai Khanate, which traced its lineage to Chagatai and governed Central Asia; the Mongol-founded Yuan Dynasty in China, the progeny of Tolui; and the Ilkhanate of Persia, inheritors of the House of Hülegü and also the successors of Tolui.

Prior to his death in 1227, Genghis Khan expressed a desire that his son Ögedei succeed him, a decision that affronted Juchi, his eldest, whose lineage was questioned. Fortunately for the Mongols, Juchi’s death preceded that of his father’s, narrowly averting a potential civil war. A khuriltai in 1229 confirmed the khan’s wishes, and it was under Ögedei that the Mongols realized their destiny of world domination. Between 1230 and 1233, Ögedei’s troops defeated the remnants of the Jin dynasty in central China. Then they focused their attention on Russia, as they had actionable intelligence on the divisions among the Russian principalities dating to a 1223 reconnaissance mission that utterly crushed a coalition of Russian and Kipchak princes. In 1236, Ögedei launched his campaign in the dead of winter and used rivers as frozen ice highways. By end of 1237, they had taken the Black Steppe, Vladimir, and Riazan. It was only some fortuitous flooding that prevented the complete destruction of Novgorod. The Prince of Novgorod was, however, sufficiently impressed by the Mongol onslaught so voluntarily agreed to pay their tribute. The Mongols commenced a devastating attack on the city of Kiev in December of 1240, culminating in a nine-day siege. They ultimately destroyed the city as retribution for its resistance. The Mongols steamrolled the Hungarians soon thereafter and left the region in ruins en route to Vienna. By December of 1241, their forces were approaching the outskirts of the city. No military power in Europe was capable of withstanding a Mongol attack.

Fortunately for the Viennese, Ögedei died that very same month, and a one year period of mourning ensued. The Mongols were summoned home in order to choose the next great khan. What was supposed to be a quick election turned into a five-year ordeal because Batu, son of Juchi and grandson of Genghis Khan, refused to return to Mongolia for the khuriltai. This founder of the Golden Horde believed that he would not be chosen and knew that his relatives could not officially convene a khuriltai without him, thus preventing the body from proclaiming the next great khan. It was Ögedei’s death and Batu’s independence of thought that saved Europe from Mongol conquest.

The khuriltai finally proclaimed Güyük, eldest son of Ögedei, the next khan in 1246. This was not a legitimate election though because of Batu’s conspicuous absence. Güyük quickly dispatched an army to punish Batu for meddling in the political process of succession, but Batu had already arranged for his cousin’s assassination in 1248. Güyük’s death led to another period of paralysis. A khuriltai eventually nominated Möngke, Tolui’s oldest son, as the next great khan in 1251. Now Möngke had to deal with the problem that Batu presented. He was willing to allow for Batu’s autonomy so long as he recognized Möngke as the legitimate khan. It was at this point that Batu’s horde become the Golden Horde. He adopted the moniker of “golden” because he was asserting his independence.

Golden horde

Map of the Khanate of the Golden Horde, 1300 CE

Author: User “Gabagool”

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License: CC BY-SA 3.0

Batu died in 1256, and his younger brother Berke became the first khan of the Golden Horde to accept Islam. This sudden conversion to Islam caused systemic problems in the Mongol Empire because different parts of the four lines of Genghis Khan would adopt different faiths, resulting in political divisions that aligned with religious divisions. As a Muslim, Berke spurned his Buddhist cousins and established  rm links with the Turkic Mamluk Sultanate in Egypt, thus making an alliance based on faith with a power outside of the Mongol Empire.

Genghis Khan’s empire had exceeded normal steppe expectations, and, with potential fault lines emerging already, his vision of a politically uni ed empire was never truly realized. A series of civil wars erupted not long thereafter that fractured the Mongol Empire. First came the Toluid Civil War (1260 – 1264), then the Berke-Hülegü War (1262), and finally the Kaidu-Kublai War (1268 – 1301). These three wars had the combined effect of undermining the great khan’s authority, and the empire ended up breaking apart on along the lines of the patrimonial ulus, with each moving in their own direction. In fact, the successors of Kublai Khan (1260 – 1294), who presided over the Yuan Dynasty in China, could not even convene a khuriltai to appoint a great khan following his death. By 1294, there was neither fiction nor façade of a unified Mongol Empire. It was the end of a unified political unit.

The Yuan Dynasty

The Mongol conquests of Asia would extend into China. Tolui, Genghis Khan’s youngest son, was granted the Mongol homeland as well as subjugated territory in northern China held by the Jin Dynasty. But this rugged warrior died in 1232 at the young  age of forty, so the task of managing Chinese territory fell to Tolui’s capable wife Sorghagtani Beki and her second son, Kublai Khan (1215 – 1294 CE). Unlike his predecessors, who largely treated Chinese as chattel and ruthlessly exploited their towns and villages, Kublai saw the advantages of taking a more enlightened approach. With the advice of Chinese advisors, he adopted Chinese-style methods for governing China. In fact, after Kublai was elected as the fifth Universal Khan in 1260, he chose to move his capital from Mongolia to Beijing, making it the center of his khanate. He then took on the trappings of a Chinese-style sovereign and, in 1273, declared the founding of the Great Yuan Dynasty. Accordingly, he asserted that the Mandate of Heaven had been transferred to him from the Song Dynasty.

Kublai then engaged in a decade of conquest that concluded with the fall of the Song. This victory over the Song Dynasty, China required careful preparation. The Song was located in the southern two-thirds of China, where the terrain was matted with lakes, rivers, and canals.

The Mongols had little experience with naval warfare, so they turned to Chinese advisors to build a navy. Mongol cavalry boarded the ships and floated down rivers leading to the Song capital, laying siege to cities along the way. When they reached it in 1276, Kublai’s generals took the capital without bloodshed. The regent to the young Song emperor worked out conditions for surrender to them. Hence, the Mongol Yuan Dynasty had won control over China. After Kublai died, nine of his descendants ruled as emperors until the dynasty fell to native rebellions in 1368.

Historians differently assess the impact of Mongol Yuan rule on China. Earlier generations of historians judged that violent Mongol conquests devastated the land and led to a population drop. The Mongol style of rule was despotic. Rather than sustain the openness of Chinese society and use the merit-based examination system to bring talent into their government, Mongol rulers placed Chinese in rigid occupational categories and suspended the exams. Many capable men simply avoided official service and turned to other professions.

Recent studies, however, offer a more positive assessment. Because Yuan rulers followed the counsel of Confucian advisors and adopted traditional Chinese methods for governing, for most Chinese life went on as before. Early on, much attention was also paid to the farming population. To promote agriculture, Yuan rulers provided relief measures and promoted the formation of rural cooperatives. Also, Mongols highly valued crafts and implemented policies that greatly benefited artisans and promoted their work. Hence, arts such as textiles and ceramics flourished. Finally, the assessment of Yuan rule in China should be linked to a broader assessment of the impact of Mongol rule on world history (see Chapter Eleven). While duly acknowledging the devastation caused by Mongol conquests, historians also find much merit in Mongol patronage of arts and support for constructions projects and advancements in the areas of medicine and astronomy. Most importantly, the massive Eurasian empire they forged initiated a new era of trade and contacts between Europe and China, as well as the regions lying between. 

Mongol ruled lasted until 1368 CE, when native rebellions overthrew a faltering Yuan state, initiating a new period in Chinese history: the Ming Dynasty.

The Khanate of Chagatai

Chagatai (1226 – 1241), the second son of Genghis and his wife Börte, had participated in his father’s campaigns, and in 1227 he claimed his patrimonial territory designated as between the Caspian Sea and the Tarim Basin. The origins of the Chagatai Khanate shaped its political and demographic character; Chagatai obtained the core of Central Asia, a personal pasture- land located along the Kazakh steppe. He also received the settled lands to the south in modern day Uzbekistan.

Chagatai never demonstrated ambition for the position of great khan; rather, he played an important role helping his brother Ögedei exercise authority and uphold Yassa. In doing so, Chagatai served as the glue that helped hold the Mongol Empire together.


Map of the Khanate of Chagatai, 1300 CE

Author: User “Gabagool”

Source: Wikimedia Commons

License: CC BY-SA 3.0

As was the case with his father, Genghis Khan, Chagatai had trouble coping with the cultural differences that existed between steppe and settled societies. His solution to the conflict between these two civilizations was known as Inju, a dual-administrative system and a form of indirect rule. Inju was a political concession designed to separate the two incompatible cultures, allowing both to maintain their own traditional laws yet remain subject to the authority of Chagatai and his descendants. Chagatai was conscious not to force Yassa on sedentary Muslim cities; however, it continued to be exercised on the plains. In agricultural and urban areas, a bureaucratic tradition with a Muslim administration persisted. So long as these Muslims did not openly resist Mongol control, they could go about their daily business, free from Mongol interference in their life. It was in this way that the steppe continued to abide by customary Mongol law, while in the south the people of the cities lived according to the Sharia, or Quranic law.

Inju was also an economic arrangement granting the Mongols a share of the resources produced in sedentary lands. The Mongols rewarded those who cooperated in governance with a portion of the profits; those who participated in Inju were entitled to their allotment of the common imperial settled possessions. At first, all of the conquered towns remained the property of the khan, but over time access to the wealth of the urban areas extended to the nomads who took part in Inju.

Although Inju was a practical solution to the difficulty of governing the two separate societies, it ultimately did not resolve the problem of uniting the sedentary Turkic population and the nomadic Mongols since it failed to accommodate the needs of either society. Actually, it encouraged friction between the two civilizations because it placed hardships on both peoples. While the horsemen bene ted handsomely from Inju, they considered it incompatible with their traditional practices because it forced them to climb down from their steeds and settle down in the cities. Yes, the Mongols did receive tribute, slaves, and status as compensation for the inconvenience of ruling over settled lands, but the costs of sustaining this empire were heavy. It was just too demanding for them to uphold. First, the maintenance of empire disrupted the nomadic way of life because they often had to join in exhaustive campaigns, lasting years at a time. Second, the nomads were unaccustomed to a considerable amount of government interference in their daily routine. Increasingly, they viewed the prospect of governing an empire as a burden and preferred to revert to a pastoral lifestyle on the prairie. They sought more independence and stability, so they consciously began to defect from the system and return to their pastures.

Those living in the settled lands to the south cha ed under Inju as well. Though they recognized that government remained an essential part of life, Inju encumbered urban-dwelling and farming peoples too. The Mongols stressed this population by raising additional taxes in an unpredictable and disruptive manner. This annoyed the city folk, who were accustomed to more regular taxation. Ultimately, Inju did not mesh well with either lifestyle. The practice rested on force, not utility. The Mongol state sustained two different societies that often remained in conflict, so it stayed in a state of permanent instability.

The Khanate of the Ilkhans (1265-1335)

Hülegü Khan (1256 – 1265), grandson of Genghis Khan and son of Tolui, served his brother Möngke (1251 – 1259), the great khan, and campaigned through the Middle East, where he whipped out the Assassins, a secret order of schismatic Shia entrenched in the mountains of Gilan province in 1256. He also destroyed the Abbasid capital of Baghdad in 1258, putting an end to the Caliphate. By 1260 Hülegü controlled parts of Armenia, Iraq, Anatolia, all of Azerbaijan, and all of Iran. Kublai Khan (1250 – 1294) had awarded his brother Hülegü the title of Ilkhan, a secondary khan who remained subordinate only to the great khan in Mongolia. This portion of the empire became known as the Khanate of the Ilkhans.

The Ilkhans were a Mongol minority ruling over a Muslim majority; religious problems plagued the Ilkhanate for much of its existence. To begin with, Hülegü, a Nestorian Christian, who later converted to Buddhism on his deathbed, had sacked Baghdad, one of the most politically important cities in the Islamic world, an act that alienated him from his Muslim cousin Berke Khan, ruler of the Golden Horde. The conversion of the Golden Horde to Islam had presented a real problem, for the Ilkhans had initially championed Buddhism in Iraq and Iran. As animosity continued to mount between the two parts of the Mongol Empire over religious differences, we see growing ties of alliance between the Muslim Golden Horde and their coreligionists, the Mamluk Sultanate of Egypt, against the Ilkhans. Belief transcended blood, as one part of Mongol Empire allied against another with an outside source. Faith-based civil wars consumed much of the reign of Abaga Khan (1265 – 1282). These wars were rooted in the Ilkhanate’s inappropriate treatment of their Muslim population. The Golden Horde’s alliance with the Mamluks threatened the Ilkhanate, and yet no longer could Abaga rely on the full might of centralized Mongol power; he was forced to appeal to Kublai Khan to assuage the hostilities between the Ilkhans and the Golden Horde.


Map of the Khanate of the Ilkhans at its Greatest Extent, 1256 CE

Author: Arab League

Source: Wikimedia Commons

License: Public Domain

Much of the religious conflict during the early Ilkhanate related to doctrinal differences between Islam and the traditional Mongol way of life. The most stubborn problem for the two was the contradiction between the traditional Mongolian method of animal slaughter, which required that no blood be spilled, and the Islamic code of cleanliness, which necessitated that all blood be drained. Each side was appalled by the other’s customs. Furthermore, Muslims were repulsed by the Mongol worship of religious images, a ritual strictly forbidden in Islam.

While spiritual troubles remained a persistent problem for the Ilkhans, the economic situation deteriorated too. Gaykhatu Khan (1291 – 1295) practically emptied the royal treasury with pro i- gate spending. He experimented with paper money recently adopted from China to compensate for his wasteful expenditures, but overprinting resulted in massive inflation. The Ilkhans also tried to extract the maximum amount of tribute from the country- side to o set declining revenues. This led to an abuse in tax gathering, known as tax farming, in which rulers sold contracts for the collection of revenues to the highest bidder. This method of tax collection provided a strong incentive to despoil peasants.

It was Mahmud Ghazan (1295 – 1304) who solved the Ilkhanate’s continued religious and economic problems. He was the first Ilkhan to convert to Islam, thus rehabilitating their image in the eyes of their Muslim subjects and making their rule much more acceptable. Their new public stance towards Islam moderated persistent conflict and paved the way for cultural  flourishing. Ghazan patronized Ilkhanid art, scholarship, and science. Ilkhanid art reflected Chinese influence and helped contribute to Persian artistic development. In terms of scholarship, the first true history of the world was completed under the sponsorship of Mahmud Ghazan. Written by Rashid al-Din Hamadani (1247 – 1318), the book was richly illustrated with watercolors and portraiture in the Chinese style. Through his travels in the service of the Mongols, Rashid al-Din had become perceptively aware of Ilkhanid Persia’s cosmopolitan culture. It was Rashid al-Din, a Jewish convert to Islam, who had convinced Mahmud Ghazan to adopt the faith in order to be more attuned to the beliefs of his peoples. Regarding science, the Ilkhands attempted to amass large amounts of astronomical data from China to Europe. With unprecedented accuracy, they became very good at predicting lunar eclipses. Their data was used throughout Eurasia.

Despite the early looting and plundering indicative of a Mongol conquest, the Ilkhans eventually reactivated the Silk Road and promoted transcontinental trade. The newfound safety of the route throughout Eurasia stimulated trade and encouraged many different kinds of cultures to come together. Ghazan attempted to reform the tax policies that had led to the maximization of taxation. Cities did revive, but the long term negative consequence of conquest continued to be felt by the peasants who suffered from prolonged violence.

Much like the Mongols in Chaghatai Central Asia, eventually Ilkhans went native too. Here we see a Persian-Mongol fusion, as they began to identify with Persian culture and speak the Persian language. As they bonded with Persia, they adopted Islam and began to promote Persian as the written language of their land.

Eastern Europe

The thirteenth century would prove catastrophic for both Hungary and the Kievan Rus, for the same Mongols who laid waste to much of Asia would eventually arrive from the steppes of Asia and into the plains of Eastern Europe (see Chapter Eleven). In 1240, the Mongols shattered the Kievan Rus, destroyed the city of Kiev, and left the plains around the city littered with dead bodies stretching out to the horizon. The Ruses would remain Mongol vassals for the rest of the Middle Ages. The Mongol advance continued. In 1241, at the Battle of Mohi, a Hungarian army was annihilated, and the Mongols subsequently slew half the kingdom’s population before Batu Khan, the Mongol commander, returned to Mongolia for the election of a new Great Khan.

Sub-Saharan Africa to 1500

The Western Sudan States

Who comes to mind as the richest person ever? Many economists and historians propose a person who might surprise you: Mansa Musa. Mansa Musa was an emperor in the Western Sudan during the Middle Ages. He was so rich that the people of his own time could not even fathom his wealth. Unable to put a dollar amount on Mansa Musa’s bewilderingly large fortune, Rudolph Ware, a current professor at the University of Michigan, instructs us to “imagine as much gold as you think a human being could possess and double it…”  Other sources estimate that, adjusted for inflation, Mansa Musa was worth $400 billion.  How did Mansa Musa become so wealthy? Like the other Western Sudanic rulers, he controlled much of the world’s access to gold during a period when gold was in very high demand.

Western sudan

Map of Western Sudan | The area highlighted in green is the Western Sudan. In the Middle Ages, African kings used their monopoly over west African gold to build a series of large empires in the Western Sudan.

Author: User “Alatoron”

Source: Wikimedia Commons

License: Public Domain

The Western Sudan does not correspond with a modern-day African country; instead, it is a region. Arabic-speaking travelers gave the region its name, calling it bilad-al-Sudan or the “Land of Blacks.” The Western Sudan encompasses the Sahel and some of its surrounding grasslands from the Atlantic coast in the east through Lake Chad in the west. The Sahel, which in Arabic means “the shore,” is a transition zone between the Sahara Desert to its north and the more forested regions to its south. Much of the Sahel is grassland savannah. Straddling regions with different climates, the people of the Western Sudan developed productive agriculture, trade networks, and an urban culture. The architecture of the Western Sudanic states stands out for its use of mud (adobe) to construct its monumental buildings, such as the Great Mosque in Djenne and the tomb of  Aksia the Great in Gao.



Map of Western Sudan | The area highlighted in green is the Western Sudan. In the Middle Ages, African kings used their monopoly over west African gold to build a series of large empires in the Western Sudan.

Author: User “Alatoron”

Source: Wikimedia Commons

License: Public Domain

From roughly 800 to 1600 CE, the people of this region organized and supported—sometimes under duress—the large states that dominated the Western Sudan. Three of the best known of these states became the empires of Ghana (800 – 1070s CE), Mali (1230s – 1430s CE), and Songhai (1460s – 1591 CE).

The leaders of Ghana, Mali, and Songhai came to dominate the region because they controlled access to West African gold. An increase in the demand for West African gold corresponded with the rise of these empires. The spread of Islam and rise of new states along the North African coast and in Europe gave the biggest boost to the demand for gold. Monarchs in Europe and North Africa wanted West African gold to mint coins. To meet the demand, Berber traders used newly introduced camels to carry gold north across the desert. Then, they loaded up their camels with big slabs of salt to return south. The people in many parts of West Africa considered salt a valuable commodity due to their distance from the ocean and the time required to extract salt from plant, animal, and other resources. While the demands for gold and salt drove the trade, weapons, manufactured goods, slaves, textiles, and manuscripts also passed through the desert. With the  ow of all of these goods, the Western Sudanic states emerged at the nexus of the trans-Saharan trade routes.

The North African Berber traders crossing the Sahara Desert were early converts to Islam, and they introduced Islam to market towns of the Western Sudanic states. With continuing trade, the region’s connections with Northeast Africa and the Middle East grew through the Middle Ages. Growing urban areas, like Timbuktu, attracted Muslim scholars. In later centuries, the kings of Mali and Songhai deliberately fostered these connections with the larger Islamic World due to their religious beliefs and, sometimes, to enhance their status and secure their positions. For example, Askiya Muhammad, the king of Songhai from 1495 to 1528, successfully sought recognition as the “caliph of Sudan” from Egyptian rulers. The new title brought him prestige within the Islamic world and Africa. Therefore, trans-Saharan trade brought Islam to the Western Sudan, and many of the kings of Mali and Songhai cultivated their relationships with Muslims in Northeast Africa and the Middle East. As a result, Islam influenced the culture and lifestyle, particularly of urban residents, in the Western Sudan.


We associate the first powerful empire, Ghana (800 – 1070s CE), with people who spoke the Soninke language and lived in the area between the Niger and Senegal Rivers—parts of  present day Mauritania and Mali. In this region, agricultural productivity supported labor specialization, urban areas, and eventually state formation. From as early as 300 BCE, the region’s farmers used iron tools to grow an abundance of crops. Archaeological evidence found at Djenne-Jeno, one of the earliest urban areas in the Western Sudan, which has been dated to approximately 250 BCE, suggests that people had access to plenty of rice, millet, and vegetables. Iron technologies also allowed craftsmen to make iron spears and swords so people could protect themselves. Probably for defense purposes, Soninke speakers began joining together to form the ancient state of Ghana around 300 CE. Then, as the populations continued to grow, the state expanded its territory.

Even before Ghana was a state with a clearly defined centralized administration, Soninke speakers had been involved in extensive systems of trade using the region’s complex river systems. They often acted as middlemen, trading in  sh from the rivers, meat from herders, and grains from farmers. After 300 CE, Ghanian leadership began collecting tributary payments from neighboring chiefdoms. In the centuries that followed, Ghana’s leaders used their ability to tax trade to build an empire. By 800 CE, they had consolidated their control over trade, their authority over urban areas, and their reign over tributary states.

Trade routes

Map of the Trans-Saharan Trade Routes | Note how the routes crossed to settlements, like Koumbi Saleh, Gao, and Timbuktu, that began as market towns before growing into state capitals and cities of Muslim scholarship. The map also shows the origins of the gold in the region’s southern forested areas. The sites where the gold originated are appropriately shaded to indicate the gold mines at Bambuk, Boure, and Lobi.

Author: User “As77zz”

Source: Wikimedia Commons

License: CC0 1.0

Especially in the minds of the Arab scholars chronicling the history of this period, the gold trade defined Ghana. They heard about the large caravans with hundreds of camels passing through the Sahara Desert on their way to and from Ghana. To build their fortunes, the Ghanian kings taxed trade goods twice. They taxed gold when it was initially brought from the forested regions in the south to their market towns and again right as the Berber traders departed for the north. News of Ghana’s wealth spread to the extent that Medieval Arab scholars who had never even traveled to Africa wrote about the Ghanian kings. In one manuscript, Al-Bakri, an eleventh century geographer based in Muslim Spain, described how a Ghanian king was adorned in gold and guarded by dogs wearing gold and silver collars. According to Al-Bakri, the king demonstrated his power having his subjects “fall on their knees and sprinkle dust on their 

present day Mauritania and Mali. In this region, agricultural productivity supported labor specialization, urban areas, and eventually state formation. From as early as 300 BCE, the region’s farmers used iron tools to grow an abundance of crops. Archaeological evidence found at Djenne-Jeno, one of the earliest urban areas in the Western Sudan, which has been dated to approximately 250 BCE, suggests that people had access to plenty of rice, millet, and vegetables. Iron technologies also allowed craftsmen to make iron spears and swords so people could protect themselves. Probably for defense purposes, Soninke speakers began joining together to form the ancient state of Ghana around 300 CE. Then, as the populations continued to grow, the state expanded its territory.

Even before Ghana was a state with a clearly de ned centralized administration, Soninke speakers had been involved in extensive systems of trade using the region’s complex river systems. They often acted as middlemen, trading in  sh from the rivers, meat from herders, and grains from farmers. After 300 CE, Ghanian leadership began collecting tributary payments from neighboring chiefdoms. In the centuries that followed, Ghana’s leaders used their ability to tax trade to build an empire. By 800 CE, they had consolidated their control over trade, their authority over urban areas, and their reign over tributary states.

Especially in the minds of the Arab scholars chronicling the history of this period, the gold trade defined Ghana. They heard about the large caravans with hundreds of camels passing through the Sahara Desert on their way to and from Ghana. To build their fortunes, the Ghanian kings taxed trade goods twice. They taxed gold when it was initially brought from the forested regions in the south to their market towns and again right as the Berber traders departed for the north. News of Ghana’s wealth spread to the extent that Medieval Arab scholars who had never even traveled to Africa wrote about the Ghanian kings. In one manuscript, Al-Bakri, an eleventh century geographer based in Muslim Spain, described how a Ghanian king was adorned in gold and guarded by dogs wearing gold and silver collars. According to Al-Bakri, the king demonstrated his power having his subjects “fall on their knees and sprinkle dust on their heads” upon entering his presence.12 The kings shored up their power through their ostentatious displays of gold and their monopoly over trade. Al-Bakri recognized the centrality of gold to the finances of the Ghanian kings. According to him, the kings claimed all of the gold nuggets for themselves, leaving only gold dust for everyone else. By this time, the Ghanian kings had also used their wealth to build strong armies, with archers and calvary, to collect tribute and carry out the empire’s expansion.

Al-Bakri’s depiction of Ghana’s capital city, Koumbi Saleh, also evidences the introduction of Islam to the region. He described two separate sites within the capital city, Koumbi-Saleh. To trade their wares, the merchants used one site, which was clearly Muslim with mosques, while the king lived in a royal palace six miles away. The separation between the sites and lack of mosques near the royal palace suggest that Islam had primarily impacted the market towns; the leadership and masses of Ghana did not convert.

The Mali Empire

Due to attacks from the Muslim Almoravids from the North, issues with overgrazing, and internal rebellions, Ghana declined in the eleventh century, opening up an opportunity for the rise of Mali. The origins of the Mali Empire are associated with the king Sundiata Keita (c. 1217 – 1255 CE). An epic, recounted orally by griots for centuries and written down in various forms in the twentieth century, relates the story of Sundiata’s rise. One version written by Guinean D. T. Niani in 1960 follows Sundiata as he overcomes a number of challenges, like being unable to walk until he is seven years old, being banished by a cruel stepmother, and facing tests given by witches. With loyal followers and the attributes of a born leader, Sundiata overcomes these and other challenges in the epic to found the new empire. Under Sundiata, some of Mali’s leadership converted to Islam; however, even with conversion, they maintained important pre-Islamic traditions. The epic demonstrates the prevalence of syncretism or the blending of religious beliefs and practices in West Africa. For instance, the epic traces Sundiata’s background back to Bilali Bounama, one of the early followers of the Muslim prophet Muhammad, and the powerful pre-Islamic, local  clans of the lion and the buffalo. According to oral tradition, Sundiata’s ability to draw from both Muslim and traditional African sources of strength allows him to overcome adversity and defeat his less worthy opponents.


The Mali Empire, c. 1350 CE | The empire encompassed over 400,000 miles, including territory in the Sahara Desert, through the Sahel, and into some of the coastal forest. The empire’s control over such a large area meant access to a wide range of crops, facilitating agricultural specialization and trade.

Author: User “Astrokey44”

Source: Wikimedia Commons

License: CC BY-SA 3.0

Like Sundiata, most of the subsequent kings of Mali combined Muslim and local religious traditions. For example, they often completed the “Fifth Pillar” of Islam by performing the hajj, the pilgrimage to Mecca required of all able Muslims. In the meanwhile, they continued to use pre-Islamic amulets, maintain their animistic beliefs, and consider pre-Islamic sacred sites to be important. Similarly, when they converted, the people living within Mali’s cities and those involved in trans-Saharan trade also blended Muslim and traditional beliefs and practices.

Sundiata built the Mali Empire in the thirteenth century and the empire reached its height under Mansa Musa (c. 1280 – 1337 CE), in the early fourteenth century. Through diplomacy and military victories, Sundiata swayed surrounding leaders to relinquish their titles to him. Thus, Sundiata established a sizable empire with tributary states and became the mansa, or emperor, of Mali. Most of the subsequent mansas of Mali maintained their control over the gold-salt trade, the basis of their wealth. Mali also developed a more diversified economy and was recognized in Europe, North Africa, and the Middle East as a prosperous trading center.

Mansa Musa, who was likely Sundiata’s grandson or grandnephew, further developed the empire and made it one of the crossroads of the Medieval Islamic World. Mansa Musa used a large army of approximately 100,000 soldiers to reunify the empire after several tumultuous decades. Under Mansa Musa, Mali stretched much farther east, west, and south than had its predecessor kingdom, Ghana. With its access to very diverse environments, trade in agricultural produce became more important in Mali than it had been in Ghana. Farmers specialized in regional crops and the state operated farms where slaves grew food for the royal family and the army. Mansa Musa also developed the empire’s administration, dividing the territory into provinces and appointing competent governors. With all of these achievements, Mansa Musa is best remembered for going on the hajj from 1324 to 1325 CE. He attracted a great deal of attention traveling in a huge caravan made up of almost 100 camels, 12,000 slaves, and an estimated 30,000 pounds of gold. Local lore claims that he gave out so much gold during his three month stay in Cairo that the price of gold dropped by 25%.

Mosque djenne

The Great Mosque in Djenne | The Great Mosque in Djenne demonstrates the regional architectural style of the Western Sudan. The original structure was likely built in the thirteenth century. The current mosque was rebuilt in the early twentieth century. The wooden scaffolding gives the structure support and also helps men replaster the exterior, which they do every year. The exterior of the mosque is plastered in mud (adobe).

Author: User “Ruud Zwart”

Source: Wikimedia Commons

License: CC BY-SA 3.0

Likewise, reportedly after he passed through Alexandria, the value of gold in the city stayed low for a decade. Mansa Musa’s impressive display in Northeast Africa and the Middle East boosted Mali’s standing in the Islamic World. After his return to Mali, Mansa Musa further cultivated Islamic connections by building new mosques and schools. He hosted Muslim scholars and made cities, including Timbuktu, Djenne, and Gao, into centers of learning. Mansa Musa also encouraged the use of Arabic, and the libraries, especially of Timbuktu, became repositories of Islamic manuscripts. The Catalan Atlas demonstrates Mansa Musa’s preeminence. Commissioned by Charles V of France, the 1375 map shows Mansa Musa ruling his empire. He sits atop a gold throne, wearing a gold crown, carrying a gold scepter, and gauging (or perhaps admiring) a gold nugget. Awash in gold in the Catalan Atlas, Mansa Musa paid for his various projects by collecting tribute from surrounding states and taxing trans-Saharan and inter-regional trade.

Mansa Musa

Mansa Musa | An image from the Catalan Atlas that demonstrates Mansa Musa’s reputation as the gold-laden king of Medieval Mali. The description reads, “This Black lord is called Musa Mali, Lord of the Black people of Guinea. So abundant is the gold which is found in his country that he is the richest and most noble king in all the land.” (The British Museum. The Wealth of Africa: The Kingdom of Mali, Presentation.)

Author: User “Olivierkeita”

Source: Wikimedia Commons License: Public Domain 

Several factors, such as weak leadership, foreign invasions, and rebellions within the tributary states, led to the decline of Mali after Mansa Musa’s death. The empire got increasingly smaller through the early  fifteenth century. With the decline of Mali, leaders in one of its breakaway tributary states, Songhai (alternatively spelled Songhay), expanded militarily and encroached on Mali’s territory. By the late 1460s when he captured Timbuktu, Songhai’s leader Sunni Ali had begun to build a new empire, the Songhai Empire, through military conquest.


The Songhai Empire is most closely associated with the Sorko people who lived alongside the Niger River, southeast of Gao. By about 800 CE, the Sorko had created their own state, Songhai, trading along the river and building a military that used war canoes. With the growth of trans-Saharan trade and eventually the discovery of new gold fields, the Sorko and other ethnic groups in the area established market towns in Songhai. Most of the people who moved to these market towns converted to Islam by the eleventh century. In the early fourteenth century, the Mali Empire collected tribute from Gao, though other parts of the Songhai state remained in- dependent. Using his military to pick o  pieces of Mali in its waning years, Sunni Ali built the Songhai state into an empire in the 1460s.


The Songhai (alternatively spelled Songhay) Empire, c. 1530 | Note that by the early sixteenth century, the Songhai Empire encompassed the important trading and religious centers of Timbuktu, Djenne (sometimes spelled Jenne), and Gao.

Author: User “Olivierkeita”

Source: Wikimedia Commons

License: Public Domain

During its Golden Age, the Songhai Empire was ruled by Askia Mohammad I (r. 1493 – 1528). Referred to as Askia the Great, Askia Mohammad I was a devout Muslim, who centralized the empire’s administration, encouraged agriculture, and further expanded the state. Askia rose to power as the general-in-chief of the army of Gao. He won a military victory over Sunni Ali’s son to found a new dynasty, the Askia dynasty. As a devout Muslim, Askia went on the hajj to Mecca from 1496 – 1497. The pilgrimage brought him international recognition and reinforced his claims to power especially because the Sharif of Mecca bestowed Askia with the title “the Caliph of the Sudan.” Upon his return, Askia used Islam to validate attacks on neighboring states, like the Mossi in 1498. He also rebuilt Islamic centers. Leo Africanus, originally from Granada (Spain), traveled through Timbuktu in 1526 and wrote,

[...] There are in Timbuktu numerous judges, teachers, and priests, all properly appointed by the king. He greatly honors learning. Many hand-written books imported from Barbary [the coastal regions of North Africa] are also sold. There is more pro t made from this commerce than from all other merchandise.

Under Askia, Timbuktu, Djenne, and Gao, once again, beckoned scholars and people with commercial aspirations. Taxing gold remained an important source of revenue for the king, but trade expanded to incorporate items such as manuscripts, kola nuts, prisoners of war (who were sold as slaves), horses, and cowry shells (which were used as an internal currency). Additionally, to centralize his administration, Askia appointed loyal Muslim governors to new provinces, replacing hereditary rulers. After his death, Askia’s sons, particularly his last son, Askia Dawud (r. 1549 – 1582 CE) continued to generate wealth by taxing trans-Saharan trade. Like their father, they also tended to invest in Songhai’s Islamic centers. For example, during the reign of Dawud, there were approximately one hundred and fifty Islamic schools operating in Timbuktu. Askia Dawud’s death in 1582 saw the reemergence of power struggles amongst competing rulers and rebellions within  tributary states, signaling the end of the Golden Age of Songhai.


The tomb of Askia the Great built in 1495 in Gao | Note the use of mud (adobe) architecture common in the cities of the Western Sudanic states. People still use the prayer rooms and meeting space at the site.

Author: User “Olivierkeita”

Source: Wikimedia Commons

License: Public Domain

Then, the biggest blow to the crumbling Songhai Empire came from the invasion by Morocco in 1591. The Moroccan army used new technology, muzzle-loading  rearms, to defeat the Songhai troops. The Songhai state limped along until 1737, but after 1591, it was no longer a unified empire with control over numerous tributary states. For almost 1,000 years, large empires had dominated the Sahel. The leaders of Ghana, Mali, and Songhai, each in turn, taxed trans-Saharan trade and grew powerful. They built their empires with urban centers, strong militaries, and numerous tributary states. However, the Moroccan invasion eroded their power. Furthermore, the Age of Exploration, begun by the Portuguese in their progress down the West Africa coast in the fifteenth century, redirected trade. Trans-Saharan trade diminished and was largely replaced by trade up and down the Atlantic coast of West Africa.

The Spread of Agriculture and Great Zimbabwe

Most of the languages indigenous to Africa belong to one of several major language groups and over the past several decades, historians of Africa have started to pay more attention to these language groups. They use comparisons of core vocabulary words in related languages to examine the spread of ancient technologies and the interaction between peoples. Using linguistics (the study of languages), historians corroborate information found in other sources, like oral traditions of dynastic origins and archaeological findings.

Today’s scholars are not the first ones to notice linguistic similarities on the continent. During European colonization one hundred and fifty years ago, anthropologists grouped Africans into “tribes” based on presumed physical, cultural, and linguistic similarities. Involved in this classification, anthropologists and others noticed striking similarities amongst the languages spoken by about 400 different ethnic groups in the southern and eastern third of the continent. They found that people in most of Sub-Saharan Africa spoke languages that used the root –ntu to refer to person, with the prefix ba- added in the plural. Combining the root and the plural pre x, nineteenth-century colonial anthropologists referred to people in these communities as Bantu and later traced Bantu languages back to a root, a mother language spoken in parts of Cameroon and Nigeria. To explain the similarities in the languages, European scholars hypothesized that about 2,000 years ago there was a Bantu Migration, a massive departure of thousands of Bantu speakers from the Bantu homeland. As they described, Bantu-speakers imposed iron technology and traditions of agriculture on the peoples they encountered in eastern and southern Africa. Influenced by their own conceptions of colonization, nineteenth century anthropologists portrayed the Bantu Migration as a rapid conquest of Sub-Saharan hunter-gatherer societies by the technologically advanced, Iron Age Bantu speakers.

Since the 1990s, historians of Africa have used linguistics to reject some pieces of the nineteenth-century description of the Bantu Migration. Referring instead to Bantu expansions, they generally agree that the movement of Bantu speakers was more of a slow diffusion of languages and technologies that lasted about 4500 years, from roughly 3000 BCE to 1500 CE. Bantu speakers took multiple routes, and sometimes their movement occurred on the scale of a single family, as opposed to a mass of thousands. From the linguistic evidence, historians also suspect that both Bantu speakers and those they settled amongst contributed ideas and technologies; there was mutual “teaching and learning from one another.”  The current view of the Bantu expansions is much more complex as it recognizes give and take between Bantu newcomers and indigenous populations. For example, some indigenous populations rejected Bantu languages, while others repackaged Bantu technologies incorporating their own innovations. There was no Bantu migratory conquest of indigenous communities. Instead, the study of linguistics seems to con rm that Bantu languages, iron-working, and agriculture slowly spread through eastern and southern Africa in the early centuries CE.

These corrections are important because they allow scholars to much more accurately discuss state formation in southern Africa. In the colonial era, European scholars sometimes jumped to misleading conclusions when they encountered evidence of early African states. For example, in 1871 when the German geographer Carl Maunch saw the ruins of an impressive civilization, Great Zimbabwe, he concluded that people from Yemen must have built the grand structures. Biased by nineteenth-century racism, Maunch assumed that Africans were incapable of statehood and the skilled masonry techniques evident at Great Zimbabwe. Subsequent Europeans reached similar conclusions upon viewing the site, attributing the civilization to Phoenecians and Arabs. Some white supremacists in southern Africa clung onto this fabricated history of Great Zimbabwe’s foreign origins until the early 1990s.

In the meantime, a number of scholars had confirmed the African origins of Great Zimbabwe. Archaeologists showed that Great Zimbabwe had features, like stone masonry and rituals involving cattle, found in nearby African kingdoms. Historians used oral tradition and linguistics to track African state formation in the region and show that Great Zimbabwe was a Bantu civilization. Archaeologists and historians concluded that from approximately 1200 to 1450 CE, Great Zimbabwe was the thriving commercial and political center of a rich southern African state.

During the Middle Ages, a prosperous elite based in Great Zimbabwe ruled over about 300 settlements on the Zimbabwe Plateau. Great Zimbabwe and the linked settlements had similarly constructed walled enclosures, practiced mixed farming (they grew crops and kept livestock), and used iron, copper, and bronze. The 300 settlements paid tribute in the form of ivory, gold, cattle, and crops to the rulers in Great Zimbabwe. The wealth generated through the collection of tribute helped Great Zimbabwe become a center of trade and artistry. Great Zimbabwe exported gold and ivory to cities like Sofala and Kilwa Kisanwani, on the East African coast. From the coast, these goods were carried to the Persian Gulf, India, and China. In exchange, Great Zimbabwe’s elite imported luxury items like stoneware, colored glass beads, and cotton. Out of these imports, artisans based in Great Zimbabwe made jewelry, ornaments, and cloth for elite consumption.

The architectural evidence of Great Zimbabwe’s social hierarchies is one of the most dramatic elements of the site’s ruins. Covering three square miles, the ruins of Great Zimbabwe consists of many clusters of stone buildings. The most famous structures are the Hill Complex and the Great Enclosure.

Hill complex

The Hill Complex at Great Zimbabwe

Author: Jan Derk

Source: Wikimedia Commons

License: Public Domain



The Ruins of the Great Enclosure at Great Zimbabwe in the Mosvingo Province of present-day Zimbabwe

Author: User “Macvivo”

Source: Wikimedia Commons License: CC BY-SA 3.0

The stone buildings were constructed with local granite, and the stones were stacked without mortar. Scholars hypothesize that the ruling elite resided and performed ceremonies on the Hill Complex, symbolically demonstrating their authority with the height and separation of the complex. From about 1300 CE, more than 15,000 people lived in the valley below them in small, circular homes with thatched roofs and walls made of clay and gravel. The Hill Complex overlooked a number of other structures, including the famous Great Enclosure. With its stone walls up to thirty-five feet tall, the Great Enclosure was the largest structure in precolonial sub-Saharan Africa. The Great Enclosure was a ceremonial site, perhaps used by religious leaders or as a site for the initiation of youth. Scholars disagree about its exact function, but suggest that the Great Enclosure further demonstrated the status and wealth of the capital city and the ruling classes.

Great Zimbabwe declined in the fifteenth century and was abandoned by 1450 CE. Some scholars suggest that the site deteriorated because it was supporting up to 30,000 people and thus became too crowded, deforested, and stripped bare of resources through overuse. Surrounding gold mines may have also been depleted. In any case, trade shifted to support the rise of two new kingdoms, Batua to the west and Mutapa to the east. Both kingdoms built stone walls like those seen in Great Zimbabwe and practiced mixed agriculture, using cattle for ceremonies and as symbols of the ruling elite’s power. From the fifteenth through seventeenth centuries, the kingdoms also faced the Portuguese and the influx of other African populations. The Mutapa Kingdom lasted the longest, enduring until 1760. Overall, this rewritten history of southern African statehood acknowledges the significance of the Bantu expansions that brought agriculture and iron to many regions. It also celebrates the African origins of great civilizations and demonstrates how Africans shared technologies and cultural practices across the Zimbabwean plateau.

The Swahili City-States of East Africa

In the tenth century CE, a grand Persian sultan, Sultan Ali ibn Sulaiman al-Shirazi sailed to Kilwa Kisiwani, an island off the East African coast. When he arrived, he was generous and people liked him, which enabled him to marry the daughter of Mrimba, the local headman. The newlyweds were set up to live more or less happily ever after. However, Sultan Ali and Mrimba made a deal, brokered by Mrimba’s daughter. The deal gave Sultan Ali control of the island in exchange for enough cloth for Mrimba to “walk on it from the island to his new abode on the mainland.”  The deal went through and Mrimba moved to the mainland, but then Mrimba regretted relinquishing his position and plotted to militarily retake the island from his son-in-law. In response, Sultan Ali used magic from the Qur’an to stop Mrimba’s plot. By reading the Qur’an in a special way, Sultan Ali kept the sea levels high, which con ned Mrimba to the mainland, where he gave up and retired. Upon Mrimba’s death, his mainland territory passed to the son of Sultan Ali who also ruled Kilwa Kisiwani. In this oral tradition, the union of Mrimba’s daughter and Sultan Ali forged a new Muslim family, with Persian and African ancestry, that ruled Kilwa Kisiwani and the mainland coast.

The above version is just one account of Kilwa Kisiwani’s origins; nevertheless, it conveys some very important elements of Swahili identity. Starting at least by the thirteenth century CE, in response to resident Arab merchants who scorned non-Muslims and some African practices, African elites in East Africa claimed descent from Shirazis (Persians) and to have been early converts to Islam. In some cases, the connections may have been exaggerated or inaccurate from a historical standpoint. However, regardless of their accuracy, these stories demonstrate some of the defining features of Swahili identity.

As it controlled gold coming from Great Zimbabwe, Kilwa Kisiwani became one of the most prosperous of the Swahili city-states. From 1000 to 1500 CE, Swahili city-states were wealthy urban areas connected both to the African interior and the larger Indian Ocean World. Dozens of Swahili city-states running down the East African coast from Mogadishu to Sofala, and including islands o  the coast, were commercial centers, tied together by a shared identity, not an overarching political structure. In addition to Islam and claims to Persian ancestry, Swahili identity also became associated with Indian Ocean trade, an urban style, and a shared language (Swahili).

Swahili coast

The Swahili Coast of East Africa | From 1000 to 1500 CE, numerous Swahili states emerged along this 1,000 mile stretch from Mogadishu in the north (present-day Somalia) to Sofala in the south (present-day Mozambique).

Author: George McCall Theal

Source: Wikimedia Commons

License: Public Domain

Historians of Africa trace the origins of the Swahili city-states to the Bantu expansions, explaining that by the first century CE, Bantu farmers had built communities along the East African coast. They traded with southern Arabia, southeast Asia, and occasionally Greece and Rome. Although trade contracted after the fall of the Roman Empire, it rebounded several hundred years later. At that time, residents of the Swahili city-states played a pivotal role as middlemen, selling gold, timber, ivory, resins, coconut oil, and slaves from the interior regions of Africa to traders arriving from throughout the Indian Ocean World. In return, Swahili elites bought imported glass, porcelain, silk, spices, and cloth. The seasonal monsoon winds that allowed trade between the Swahili coast and southern Arabia, the Persian Gulf, and southeast Asia also facilitated cultural exchange. Blowing towards the East African coast three to four months of the year and reversing several months later, the monsoon winds stranded traders for months at a time, encouraging intermarriage and cultural exchange. Furthermore, the wealth of the Swahili coast attracted Persian and Arab immigrants. With African, Arabian, and southeast Asian influences, Swahili culture became a blended culture as, for example, the Swahili language incorporated loan words from Arabic and Hindi.

One of the quintessential features of the Swahili city-states from 1000 to 1500 CE was their urban style. A few families made up the elite, ruling classes, while most people in the cities were less wealthy, working as craftsmen, artisans, clerks, and sailors. People in villages along the coast could also identify as Swahili. Claimants of Swahili identity spoke the Swahili language and were Muslim. Archaeology shows that emerging Swahili cities had mosques and Muslim burial grounds starting in the eighth century CE. By their height, the Swahili city-states were distinctly Muslim; they had large mosques built of local coral stone. The Swahili, regardless of their economic status, drew a distinction between themselves as Muslims and the “uncultured,” non-Muslim Africans of the interior.

The elite families played a role in fashioning Swahili urban style. In addition to tracing their descent back to some of the earliest Muslim settlers from Persia, they embraced Islam, financing mosques, practicing purdah (the seclusion of women), and hosting large religious celebrations. Their Muslim identity stimulated trade, as visiting Muslim merchants felt comfortable extending credit to them and living with their Swahili host families while waiting for the winds to turn. By 1350 CE, the urban style of Swahili city-states exhibited a distinguishing architecture. Many of the cities became “stone towns” with wealthy Swahili families constructing multi-level homes out of the coarse coral. The Swahili elite  used their stone houses to establish themselves as prominent, creditworthy citizens. They wore imported silk and cotton and ate o  imported porcelain to further display their status. Like other Swahili, the ruling classes distinguished themselves from non-Muslims of the interior. They may have been partially moved to draw this distinction by their desire to sell as slaves people captured in the neighboring, non-Muslim communities.

Slavery within the Indian Ocean World, the zone of contact and interaction connecting people living adjacent to the Indian Ocean, began well before the spread of Islam in the seventh century CE. During the high point of the Swahili city-states, Muslim traders controlled the slave trade within the Indian Ocean World. Slaves tended to be captives of war sold to the Arabian Peninsula and regions near the Persian Gulf. Slaves were put to work as sailors, agricultural laborers, pearl divers, domestic workers, concubines, and musicians. Our information about the everyday lives of slaves in this region is very limited.

In one famous revolt, slaves from East Africa (the Zanj), who were forced to work on sugar plantations and salt flats near Basra (in present-day Iraq), seriously challenged the power of the Abbasid Caliphate. Led by Ali ibn Muhammad, the Zanj rose up in the Zanj Rebellion, a guerrilla war against the Abbasids. For fourteen years, the Zanj and their supporters, altogether an estimated 15,000 people, raided towns, seized weapons and food, and freed slaves. They captured Basra and came within seventy miles of Baghdad, the Abbasid capital. The rebels created their own state with fortresses, a navy, tax collection, and their own coinage. At enormous cost, the Abbasids finally put down the revolt in 883 CE using a large army and by offering amnesty to the rebels. Scholars have used the Zanj Rebellion to examine the scope of the Indian Ocean trade in East African slaves, the conditions of slavery in the Indian Ocean World, and the agency (the ability to exert their own will) of slaves. Some of these scholars suggest that the Zanj Rebellion led Muslims in Arabia to largely abandon the practice of using East African slaves as plantation laborers. The rebellion helps them explain why the Indian Ocean slave trade developed differently than the trans-Atlantic slave trade.

While there were some similarities between the trans-Atlantic trade that brought slaves to the Americas and the slave trade within the Indian Ocean World, there were important differences. Both slave trades took Africans, contributing to an African diaspora, or a dispersal of African peoples and their descendants, all over the world. The trans-Atlantic slave trade, which lasted approximately 300 years and reached its peak in the eighteenth century CE, forced approximately 12 million people, mostly from West Africa, into the Americas. The slave trade within the Indian Ocean lasted much longer, about 2000 years, and was generally smaller in scale. Scholars suggest that African slaves in the Indian Ocean World had more social mobility, especially since many of them were skilled soldiers. Also, according to Islamic precepts, slaves had some basic rights and could be incorporated into the households that they served. Theoretically, a freeborn Muslim could not be enslaved. Unlike slavery in the Americas, slavery within the Indian Ocean World was not racially codified (meaning established in the law), so freed slaves did not automatically face racial discrimination. And due to their reproductive capacities, women were more sought after as slaves within the Indian Ocean World, while the trans-Atlantic slave trade had the highest demand for young men. Despite these general trends, there was great individual variation within the slave experience.

Moving up the East African coast in the late fifteenth and early sixteenth centuries, the Portuguese sacked some Swahili cities and tried to tax trade. In 1498, when they happened upon the Swahili coast, the Portuguese were trying to establish a direct sea route to the riches of India and China. After using an East African guide to reach India, the Portuguese began to set up a Trading Post Empire, which intended to tax trade within the Indian Ocean. The Trading Post Empire consisted of a series of forts along the Indian Ocean coast where Portuguese administrators collected taxes and issued trade permits. In the early 1500s, the Portuguese returned to the Swahili city-states to enforce their will. As the Swahili city-states did not have a uni ed political structure or large armies, the Portuguese successfully looted and destroyed some Swahili cities. However, the Portuguese cultural influence and their ability to enforce tax collection was very limited north of Mozambique. The Portuguese did not move inland beyond the coastal cities and, by and large, trade within the Indian Ocean continued without a great deal of Portuguese interference. However, the Portuguese presence encouraged Swahili leaders to ally with the Omanis from southern Arabia. In 1699, the Omanis, working with some Swahili rulers, seized Mombasa from the Portuguese, and began an era of Omani dominance of the Swahili coast.

The Americas to 1500

The Maya

The importance of the influence of the Olmec (who we encountered in chapter 3) on the Maya may seem superficial, but it is quite important, as the Maya’s rise to sophistication was so fast and so complete that it almost defies explanation. After settling at the base of the Yucatán Peninsula around 1000 BCE, the lowland Maya learned how to deal with drought, feed tens of thousands of people, and organize politically—all before 250 BCE.

The city of Tikal, in present day Guatemala, had reached a population of 80,000 by CE 750, while the population of its rival Calakmul reached 50,000. To support these large populations, the Late Classic Maya had almost a totally engineered landscape that included water management projects, flattened ridge tops, and terraced hillsides. The population was fairly dense in cities and in surrounding countryside. Their leaders had tombs built in their honor, imported luxury items like jade statues, feathers, cacao, and other items from the Mexican Highlands. These activities all demonstrate real sophistication.

The Maya also had an advanced numerical annotation system of dots and bars and used zero. Maya writing began as pictographs and blended into quite artistic symbolism. In addition to their more than seven hundred carved monuments, the Maya culture produced wooden carvings, incised jades, and pottery.

Politically speaking, the Maya were never unified under one ruler or even a set of rulers. Instead, the Maya were a civilization that shared a set of cultural traits, a language family, but no single ruler or sense of common identity. Individual Maya Kingdoms rose and fell, but none was ever able to dominate the entire Maya area.

While their rule was perhaps not widespread, Maya rulers did hold tremendous power and prestige within their kingdoms. Rulers were kings at the top of a “steep” social hierarchy that was reinforced by religious beliefs. The king was a hereditary ruler chosen by the gods and a member of one of several elite bloodlines. The Maya priestly class organized a complex pantheon of both gods and deifed ancestors.

This ancestor worship required not only ceremony and temple building, but a complex understanding of calendrics as well. Both the Maya and the Olmec understood time as “a set of repeating and interlocking cycles instead of the linear sequence of historical time,”  much as the concept is understood today. Long cycles alternated with short cycles; the long periods involved the repeated creations and destructions of the world in their creation stories—with an emphasis on repeated. Since cycles are by definition repeated, certain dates are more important than others because they are attached to good and bad events in the past. Calendar priests determined what those dates were and so had considerable power. They also had the power to rewrite the course of events if this benefited the ruler.

Teotihuacán and the Toltec

While the Olmec and Maya accomplished incredible things, urbanization to the north in Mexico’s central valley may have left the most permanent legacy. To the north of the Maya culture area, the Valley of Mexico was the most “agriculturally desirable” zone in Mesoamerica. Climate was temperate, and rainfall, although not abundant, was predictable—in contrast to the drenching rains of tropical Mesoamerica. Lesser amounts of rainfall of course required aqueducts, reservoirs, and canals if a city were to thrive. Cuicuilco was such a city that rose to prominence in the Valley of Mexico by 150 BCE, only to be badly damaged by a volcanic eruption around 400 CE. The subsequent decline of Cuicuilco allowed a competing city, Teotihuacán, to rise to prominence in the area, and by 100 CE, its population reached 60,000 inhabitants. By 550 CE, Teotihuacán was one of the six largest cities in the world, with a population of 125,000. Teotihuacán covered more than 20 square kilometers, had a marketplace, an administrative center and several different types of housing. Its largest buildings seem to have had both a functional and a spiritual use. The Pyramid of the Sun, the largest building in the city was built over a sacred cave likely connected with creation myths. By the fourth century CE, Teotihuacán had the modern equivalent of neighborhoods; new houses were laid out on a rough grid with many homes organized into apartment compounds.12 The dwellings were constructed of volcanic rock, mortar, and wood for the roofs. The compounds also had a system of under floor drains. Many of the dwellings in these complexes are decorated with “polychrome wall murals” containing multiple religious themes and military themes, some depicting play or everyday life, while others being much more abstract.

To support its massive population, Teotihuacán needed to secure supplies and tribute from surrounding areas. Many neighboring areas were conquered through a combination of trade and military conquest. Force was used to secure trade routes to the south and thus have access to goods as diverse as cacao beans, tropical bird feathers, salt, medicinal herbs, and honey. Once the city’s influence had expanded and they had become the region’s undisputed merchant power, its subsistence base increased to include the entire Basin of Mexico and some neigh- boring peoples like Tlazcala. The reach of Teotihuacán’s leadership even extended into Maya kingdoms like Tikal where it influenced, and may have even ousted, a Maya ruler in the late fourth century. Tikal’s position within its own region may in fact have been strengthened by this subordination to Teotihuacán.

Teotihuacán was able to sustain impressive growth and expansion for more than five centuries, but ultimately its size and complexity seemingly contributed to its decline. At about 650 CE, roughly half of Teotihuacán’s public buildings and a number of temples, pyramids, and palaces were burned. Many were knocked down and torn apart as well. This does not seem to be the work of invaders, but instead internal and external groups who attacked declining symbols of power.

The Late Classic Maya would also experience a collapse of their cultural systems around 840 CE. Years of population growth and demands on and from the elite came to a head with a period of prolonged drought in the early ninth century. Resulting famines and infighting caused population losses in Maya settlements nearing eighty-five percent and in many areas abandoned farmlands were retaken by the forest.

While many of these Late Classic Maya sites would never recover from their demographic decline, Mesoamerica remained fertile and southern Mexico remained temperate, so a number of polities rose to prominence in the area after the above-mentioned declines. Tula, which had been founded by Teotihuacán leaders as an administrative center, emerged in the Valley of Mexico after 650 CE. Tula would become the capital of the Toltecs, who saw their principal city grow to a population of 35,000 by 800 CE. Like all Mesoamerican cities at the time, Tula would expand its influence through trade. Toltec ceramics were found in regions ranging from Costa Rica to Guatemala; while Toltec style I-shaped ball courts and rain dances were adopted by cultures like the Anasazi and Hohokam in modern day Arizona and New Mexico. One of these ball courts still sits near the modern city of Phoenix, Arizona.16 While much of the Hohokam culture area sits in what is now the United States, it was heavily influenced by the culture of Mexico. Not only did the Hohokam build ball courts, they also erected platform mounds and dug irrigation canals like those found in Mexico.

One important difference that the Toltec developed from their predecessors was their desire to conquer. Perhaps influenced by the rapid decline of Teotihuacán, the Toltec wanted to rise to prominence quickly. Their construction of Tula was hasty and conflict with neighbors went beyond typical captive taking or territorial gain. The Toltec viewed their conquest as a “sacred war” where man would aid the gods in their  fight against the powers of darkness. The Toltec eventually merged their sacred war with that of the northern Maya in the Puuc Hills of the Yucatán. The northern Maya elites had already adopted “divine war” when the Toltec invaded the Yucatán city of Chichén. Chichén would become the Toltec administrative center in the peninsula in the late tenth century but they did not completely drive out the city’s Maya founders. In fact, the Itza Maya ruled the region under the Toltec and continued to do so well into the post-Columbian period.

The Aztec

While the Itza were one of the last unconquered native civilizations in the New World, another post-classic kingdom drew the most attention from Mexico’s Spanish conquerors: the Aztec. The Aztec capital was the magnificent city of Tenochtitlán, founded around 1325 CE by a Nahuatl-speaking, previously nomadic group called the Mexica. Tenochtitlán was composed of a network of dozens of smaller city states who used the lake environment to plant wetland gardens and used raised causeways to separate the gardens and move around the city. Some fields were raised as well, a feat which drained them and helped them contribute to supporting a population that totaled around 300,000 people (including the population of the neighboring city of Texcoco). Eventually a network of canals was created that drained fields, fed crops, and provided for navigation with canoes. Not only were these raised fields a source of multiple crops, but also the lake provided wildfowl, salamanders, and algae.

However, as the population grew to over a million, other means of support were needed, so the people looked to outside tribute. Beginning in 1428, the Mexica sought independence from their Tepanec patrons and allied with other outlying towns to form the Triple Alliance, which by 1431 dominated the basin where they made their home. The uni ed Aztec people were led by the Mexica ruler Itzcoatl and his advisors. In making an alliance with Texcoco, the Aztec were able to build a causeway between the cities and help improve the infrastructure of Tenochtitlán. They then began construction on the Great Temple, a central market, and a larger network of gardens or chinampas. The Great Temple would become the orienting point for the entire city and would become the site of thousands of human sacrifices.


Map of Tenochtitlán and Gulf of Mexico | Drawn by member of Hernán Cortés expedition, 1524.

Author: User “Lupo”

Source: Wikimedia Commons

License: Public Domain

The Aztec are perhaps best known, and may even have grown infamous (like the Toltec and others before them), for practicing human sacrifice. However, the context in which these sacrifices take place reveals that they were not conducted in a wanton or random manner. First of all, for the new Aztecs, there was little tradition of and, therefore, little opportunity for community building to draw upon. Their rise to power had to have been quick and dramatic. Furthermore, they possessed a worldview that held that even though they had achieved greatness, decline was inevitable. This view was present in their philosophy and their ceremonies—including those of sacrifice. This view was also important for ritual victims, because upon their death, they believed that they would be freed from the burdens of the uncertain human condition and become a carefree hummingbird or butterfly.

For the Aztec, ritual provided a kind of protection against excess; there was order in it, even if it was violent. Men had no independent power, and gods were very abstract in their doling out of gifts. Finally, in the Mexica worldview, the earth receives rather than gives, much like it does in the Judeo-Christian tradition. Through fertility and death, humans satisfy that hunger. The process of birth and death is not “dust to dust” but the transition from one form of flesh to another. All man can do is order his portion of this natural cycle.


Chavín de Huantar (discussed in chapter 3) was not a developed civilization, but it did help create the importance of religion and ceremonial life in the Andes, both in every day practice and in sacred sites. Later, other groups in Peru, groups like the Moche, would build on religion and ceremony to help with state formation. The Moche began to conquer the North coast valleys in 200 BCE and, by 250 CE, had begun to construct the Huaca del Sol or temple of the sun and the Huaca de la Luna or temple of the moon at their capital, which bore the same name. The Huaca del Sol seems to have been a royal residence and the Huaca de la Luna a place of worship. The Huaca del Sol contained over 143 million bricks, arranged into columns and marked with symbols perhaps of who made them.24 Each column probably represented a tax-paying Ayllu (kinship-based community), meaning that the Huaca or temple was a literal representation of how the empire was held up by its individual units.

There is still some debate about how much centralization there was at the upper echelons of Moche politics, but there was undoubtedly a leadership class with several administrative levels. The first administrative level was that of the divine kings who are depicted in murals and ceramics from this period. The second was of noble administrators. Below that were bureaucrats who organized the already extant clan system. Below them were the long-standing clan leaders. The lowest level was composed of commoners, many of whom lived in single story adobe houses. Most commoners mastered some craft like metallurgy or weaving. Others were highly skilled and perhaps worked exclusively for the rulers.

Residents living outside of the capital were almost exclusively farmers who lived along the Moche’s extensive irrigation canals—in the Chicama Valley, there is a 120 km long canal still in use today. The Moche found a very practical application of the previously mentioned coastal-mountain symbiosis through the llama. The llama is a domesticated mountain pack animal that the Moche used to journey to the coast and gather guano at the Chincha Islands for fertilizing their valley farms.

By 600 CE, the city of Moche covered an area of a square kilometer and probably had a population of 15,000. Each conquered valley outside of the capital had its own huaca, and each one was connected to Moche by relay runners who carried messages written in the form of lines and dots on Lima beans.

Perhaps the most notable Moche legacy was their art. Their buildings, their murals, and their pottery alike reflected their great skill and the high level of societal strati cation. The Huaca del Sol at Cerro Blanco for example contained millions of bricks and more than 100 types of geometric symbols. Moche murals contained a unique series of squares depicting both abstract and mythological concepts involving themes of creation, combat, sacrifice, and men-jaguars. As already mentioned, this sacrifice may not have always been violent, may not have been literal, and always has a functional explanation. In this case, sacrifice is designed to terrify or at the very least impress a subject population. While it is important to contextualize this sacrifice, we must also remind ourselves that this is not a modern civilization with a middle class or even a democratic tradition. It was archaic in the sense that a small group of people was supported by a large population underneath them. This kind of relationship required brutality. 


While the Moche were notable because of their art and material culture, their use of violence to achieve and hold power threatens to cloud our image of the north coast peoples. The Huari, on the other hand, were able to build a successful empire in nearby areas combining intimidation and militarism with diplomacy, trade, and ideology.


 Map of Huari-With-Tiahuanaco

Author: User “Huhsunqu”

Source: Wikimedia Commons

License: Public Domain

The Huari ruled over more territory than any previous Andean polity, partially by coopting neighboring groups through taxation, distribution of goods, feasting and religious ceremonies. There is also evidence that the Huari used sacred mummy bundles or trophy heads to incorporate outgroups and maintain a ritual relationship with these outgroups. Huari textiles and ceramics were found far from the capital, and Huari architecture was highly influential throughout the region. The Huari Empire carved out a centralized state in a region where none had previously existed by coordinating local irrigation and labor systems. By 700 CE, Huari maintained a population of 25,000 and an over 700 kilometer-wide “zone of influence” connected by a road network that may have been the model for the Inca road system. In fact, it was ultimately Huari diplomacy and organization, rather than Moche violence in ritual killings, that provided a more useful precedent for the Inca.


The Chimu Kingdom was perhaps influenced more directly by remnants of the Moche, occupying as they did more or less the same geographic area. The Chimu capital of Chan Chan was established at about 1000 CE. Through their system of split inheritance, the Chimu forced the newly-ascended ruler to build his own material wealth. This expectation meant conquest of new territory and an increase in taxes. It also meant the construction of a new palace where each ruler would be buried along with hundreds of his attendants and llamas who were sacrificed to accompany him in the afterlife. A Chimu ruler was  also buried with a sample of the wealth he had accumulated in his lifetime in the form of textiles, wood carvings, pottery, or jewelry. While earthquakes meant that the Chimu had to work hard to reclaim or make any use at all of Moche irrigation canals, they did manage to revive and extend the Moche system to eventually provide Chan Chan with diverse agricultural products from maize to cotton to peanuts. The Chimu also employed violence in their rise to power; however, their conquest by the Inca cut short any means for scholars to see if they intended to follow or rather eventually break from the Moche legacy.

South Coast Peoples

The south coast of Peru developed somewhat distinctly because it is extremely arid. In certain areas along the coast there has never been recorded rain. Surviving there meant accessing and controlling Andean runo  that sometimes went underground. As a result, the south coast’s population was much smaller, but in many ways was culturally richer.

The Nazca carved out their civilization along the south coast between 100 BCE to 600 CE. There was a large center at Cahuachi as early as 200 BCE, but it was largely ceremonial rather than residential. Forty huacas were also built in the areas surrounding Cahuachi but also were without large permanent populations. The Nazca maintained a regular pilgrimage to Cahuachi involving music, feasts, and fertility rites. There was some captive sacrifice, but it is not clear of whom. Nazca leadership was probably a confederacy of clans, making the forty huacas the hubs of political and sacred activities.

The Nazca are well known for their pottery and textiles. Their pottery depicted mythical feline or otter figures, many of which were associated with water and fertility—in this climate, water essentially is fertility. The same figures are represented on the Nazca lines/geoglyphs that were created by clearing the desert floor of stone and leaving the motifs. The straight lines were probably “ritual walkways.” Others argue that the Nazca Lines were an astronomical calendar centered around the agricultural cycle. Overall, the Nazca had an impressive but brief  efflorescence which came to an abrupt end after a prolonged drought in the 550s CE.


Nazca Lines Hummingbird

Author: Unukomo

Source: Wikimedia Commons

License: CC BY-SA 3.0


Tiwanaku was a ceremonial center and administrative city near Lake Titicaca established in the fifth century CE. At its height, more than 40,000 people lived in the city itself; they were supported by a population of 365,000 in the subjected outskirts. Surrounding farmlands produced high crop yields with abundant quinoa and potatoes supported by meat and legumes. They used canals, ridged fields, and raised fields, and they even created a series of ditches that created fog and prevented frost in the colder months.

In the city itself, several large platform mounds connected by causeways were used by the administrators of this complex system. From subordinate colonies hundreds of miles away, they received corn, coca, tropical birds, and medicinal herbs. Many of these goods were carried by llamas. Alpacas also provided high grade wool for textiles.

Tiwanaku contained many ethnic and linguistic zones and “vertically integrated” many areas of the Andes for the first time. Tiwanaku was relatively stable until its downfall around 1,000 CE, perhaps falling victim to its own success. Saline deposits from long term irrigation may have reduced the fertility of the soil, leaving Tiwanaku without its most distinct advantage.

In general, comparing these three more recent civilizations to the first civilizations of Norte Chico reveals increased complexity in all cases with class structure developing, warfare, and religion, even though their methods of survival were quite different.

The Inca

The Huari and Tiwanaku built on local resources to construct their states. While the Inca are the best known of these Andean civilizations, they began in the same way by building on the Ayllu kinship system.

In some ways, the Ayllu system was ready-made for empire. Ayllus were networks of families and individuals who traded in labor and subsistence and ritual activities.  This system meant built-in labor obligations existed, as did rules about marriage and ancestor worship. All of these rules were reinforced through ritual, allowing the Inca to build upon Ayllu rituals to increase his power, authority, and divine claim to the throne. Future Incas were only eligible to rule if they descended from the royal allyu. 

After the Inca had established their legitimacy, their expansion would begin during the reign of Pachacuti. By the time of his death in 1471, he conquered not only the Chanca and Quechua ethnicities of the southern Andes, but also the coastal Chimu. Topa Inca continued his father’s conquests; he was succeeded by Huayna Capac. The Inca used Cuzco as their imperial capital, expanding it around several huacas into the shape of a puma. They also built the Sun Temple in honor of the god Inti who was all-powerful, benevolent and from whom Inca rulers claimed to descend.

Not only did the Ayllu help the empire take shape, but it also became its main administrative units once it had expanded. Local Ayllu nobility reinforced their connection to the empire through the mummification and consecration of ancestors. Mummies or other sacred bundles would become “huacas,” venerated in Cusco by Inca nobility to establish a sacred connection between local Ayllus and the empire. (See map for the connections between Cuzco and surrounding areas). Labor obligations were the primary form of taxation organized through the Ayllu and closely recorded on quipus. Through Ayllu labor, the Inca were able to collect taxes, store and distribute food, and build their road system. The Inca road system eventually covered over 5,500 kilometers, stretching from Ecuador to Chile. Counting all of the sub-systems, the roads covered brings that amount closer to thirty-two thousand aggregate kilometers. The roads varied in sophistication and width, depending on conditions and need, but could include staircases, causeways, and suspension bridges. This complexity had added elements of efficiency through the Inca network of messengers that would operate twenty-four hours a day and carry a message from one location in the empire to another in a matter of a few days.

The Inca also used religion extensively to keep their empire strong. Each Ayllu had a huaca connected to it with multiple meanings, including as an origin point. The sun, on the other hand, was the royal pro- genitor, and the temple Coricancha located in Cuzco was the most important temple to the sun. From Coricancha radiated forty-one sacred lines or ceques connected to 328 huacas in the Cuzco valley. Many huacas were connected to water or rain, giving a sacred importance to some drains, fountains, baths, and libations.

An empire of this size would not have been possible without an effective army as well. Inca arms reflected the landscape. Their armor was light, they used lots of projectiles, and they protected their fortresses with boulders that could be rolled down hills. 

All these defenses used the advantages the mountains offered. Some archers were even recruited from the Amazon. Their strength was in their combination of mobility and superior numbers. There was very little siege tradition; battles would commence as soon as the armies arrived.

All empires would collect taxes, have armies, and build temples. The Inca were so successful, it seems, because they considered the most fundamental elements of Andean culture to strengthen their hold on power. Pre-Inca Andean society was a uniquely parallel one in which both men and women were important contributors to Andean religious, economic, and political life. In forming their empire, the Inca were very cognizant of Andean understanding of gender. To garner the support of the female sphere (some scholars say to undermine it), the Incas created a revered class of aclla women; these were attractive girls who would represent their newly conquered home Ayllu as elites of the glorious Inca Empire. These “chosen women” not only solidi ed Inca imperial bonds through marriage, converting a political entity into a family, but also expanded Inca religious legitimacy when a chosen few were periodically sacrificed and converted into the “divine custodians” of their communities.

Machu Picchu

Nestled in the Peruvian Andes, Machu Picchu is undoubtedly the most well-known Inca site by modern tourists. The site is located at 8,000 feet above sea level, in a forested area. It is framed by the Urubamba River and sits on a ridge between two peaks. The site itself must have been spectacular before construction began, but the complex itself is nothing short of extraordinary.

Machu picchu

Machu Picchu at Sunrise

Author: Allard Schmidt

Source: Wikimedia Commons

License: Public Domain

Despite its iconic status, much less is known about its fifteenth century role. Its construction seems to have been ordered by Pachacuti, who used it as a royal retreat of sorts from Cuzco. The most attractive time for travel would have been during the winter when Machu Picchu was much warmer than Cuzco. There is evidence of the same skilled craftspeople and retainers that accompanied the Inca in Cuzco maintaining a presence in Machu Picchu as well. Macchu Picchu did have tracts of surrounding land to feed the court, the emperor, and visiting dignitaries, and to supply the ceremonies connected with their arrival. However, this was not a city. Only a few year-round residents inhabited it, and even at its seasonal height, the population only reached about 750. There are agricultural terraces which grew potatoes and maize, and a spring for bathing and drinking that was connected by aqueducts to a fountain between the Temple of the Sun and the residences. There are one hundred and seventy-two structures at the site in total, including residences for the Inca’s elite retinue and smaller dwellings for the servants. Also thirty buildings are dedicated to ceremonial purposes, including the Temple of the Three Windows; the Intihuatana, an oblong rock at the head of a large staircase; and The Temple of the Condor. The construction is not only visually impressive, but also structural engineers have remarked at its sophisticated drainage and foundation work that have allowed it to stand mostly intact for more than 500 years.

North America: Cahokia

North American mound builders established their center at Cahokia, across the Mississippi River from present day Saint Louis. Cahokia was inhabited from about 700 to 1400 CE. At its peak, the city covered nearly six square miles and 10,000 to 20,000 people lived there. Over 120 mounds were built over time, and most of the mounds were enlarged several times. Houses were arranged in rows and around open plazas, and agricultural fields were cultivated nearby. Other mound centers and communities were located in the contiguous “American Bottom” region. Centralization and the beginning of the Mississippian period happened around 1050 CE, and the transition to the Moorehead phase—marked by decreasing mound building—happened about 1200. 

Monks mound

Monks Mound in July

Author: User “Skubasteve834”

Source: Wikimedia Commons

License: CC BY-SA 3.0

What scholars still don’t know about Cahokia is why there was decreased mound building after 1200, during the so-called Moorehead Phase. While scholars usually associate decreased construction with societal decline, recent scholarship suggests that the opposite may be true for Cahokia. Instead of declining, Cahokia might have gone through a transition to a lesser focus on staples and storage and greater focus toward prestige goods and economic power. Their decreased mound building may have coincided with their energy being more focused on controlling trade across the Mississippian Southeast. Scholars see evidence of this shift with an increase in nonlocal raw materials and “prestige goods” at Cahokia during this period, such materials and goods as minerals, igneous rock for axeheads, ceramics, marine shell, quartz crystal, and copper.”

Works Consulted and Further Reading

Europe and the Crusades

Jordan, William Chester. Europe in the High Middle Ages. New York: Penguin, 2001.

Maurer, Armand. Medieval Philosophy. Revised ed. Toronto: Pontifical Institute of Mediaeval Studies Press, 1982.

Tyerman, Christopher. God’s War: A New History of the Crusades. Cambridge, MA: Harvard University Press, 2006.


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Mote, Frederick. Imperial China,900 – 1800. Cambridge: Harvard University Press, 1999.

Rossabi, Morris. “The Mongols in World History.” 

The Mongols

Allsen Thomas T., Culture and Conquest in Mongol Eurasia. Cambridge: Cambridge University Press, 2001.

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Halperin, Charles J., Russia and the Golden Horde: The Mongol Impact on Medieval Russian History. Bloomington, IN: Indiana University Press, 1987.

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Morgan, David, The Mongols. Oxford: Wiley-Blackwell, 1996

Soucek, Svat, A History of Inner Asia. Cambridge: Cambridge University Press, 2000.


Ali, Daud. Courtly Culture and Political Life in Early Medieval India. Cambridge: Cambridge University Press, 2004.

Champakalakshmi, R. Trade, Ideology, and Urbanization: South India 300 BC to AD 1300. Oxford University Press, 1999.


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Hall, Martin. Farmers, Kings, and Traders: The People of Southern Africa, 200 – 1860 Chicago: University of Chicago Press, 1990.

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The Americas

Jaffe, Eric. The Lost City of Cahokia

Malpass, Michael A. Daily Life in the Inca Empire, 2nd ed. Westport, CT: Greenwood Press, 2009.

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Links to Primary Sources

Europe and the Crusades

Pope Urban II Calls for a Crusade

Documents on Church and State in the High Middle Ages


Confucian writings from the Yuan Dynasty

The Mongols

Ibn Battuta: Travels in Asia and Africa 1325 – 1354

William of Rubruck’s Account of the Mongols

Description of Mongol warfare from Friar John of Plano Carpini

Marco Polo: On the Tartars


Abû Ûthmân al-Jâhiz On the Zanj (9th Century CE)

The Americas

Maya Hieroglyphic Writing: The Ancient Codices

Popul Vuh: Creation account of the Quiché Mayan People

Cahokia Mounds

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.

World History: Cultures, States, and Societies to 1500 is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.


This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.