Silk Road extending from
Europe through
Egypt,
Somalia, the
Arabian Peninsula,
Iran,
Afghanistan,
Central Asia,
Pakistan,
India,
Bangladesh,
Java-Indonesia, and
Vietnam until it reaches
China. The land routes are red, and the water routes are blue.
The Silk Road or Silk Route refers to a historical network of interlinking trade routes across the Afro-Eurasian landmass that connected East, South, and Western Asia with the Mediterranean and European world, as well as parts of North and East Africa. The land routes were supplemented by sea routes, which extended from the Red Sea to coastal India, China and Southeast Asia.
Extending 4,000 miles (6,500 km), the Silk Road gets its name from the lucrative Chinese silk trade along it, which began during the Han Dynasty (206 BCE – 220 CE). The central Asian sections of the trade routes were expanded around 114 BCE by the Han dynasty,[1] largely through the missions and explorations of Zhang Qian,[2] but earlier trade routes across the continents already existed.[citation needed] In the late Middle Ages, transcontinental trade over the land routes of the Silk Road declined as sea trade increased,.[3] In recent years, both the maritime and overland Silk Routes are again being used, often closely following the ancient routes.
Trade on the Silk Road was a significant factor in the development of the great civilizations of China, India, Ancient Egypt, Persia, Arabia, and Ancient Rome, and in several respects helped lay the foundations for the modern world. Though silk was certainly the major trade item from China, many other goods were traded, and various technologies, religions and philosophies, as well as the bubonic plague (the "Black Death"), also traveled along the Silk Routes. Some of the other goods traded included luxuries such as silk, satin, hemp and other fine fabrics, musk, other perfumes, spices, medicines, jewels, glassware, and even rhubarb, as well as slaves.[4] China traded silk, teas, and porcelain; while India traded spices, ivory, textiles, precious stones, and pepper; and the Roman Empire exported gold, silver, fine glassware, wine, carpets, and jewels. Although the term the Silk Road implies a continuous journey, very few who traveled the route traversed it from end to end; for the most part, goods were transported by a series of agents on varying routes and were traded in the bustling markets of the oasis towns.[4] The main traders during Antiquity were the Indian and Bactrian traders, then from the 5th to the 8th century CE the Sogdian traders, then afterward the Arab and Persian traders.
The Silk Road gets its name from the lucrative Chinese silk trade, a major reason for the connection of trade routes into an extensive transcontinental network.[5][6]
The German terms "Seidenstraße" and "Seidenstraßen"- 'the Silk Road(s)' or 'Silk Route(s)' were coined by Ferdinand von Richthofen, who made seven expeditions to China from 1868 to 1872.[7][8] Some scholars prefer the term "Silk Routes" because the road included an extensive network of routes, though few were more than rough caravan tracks.
The
Silk Road in the 1st century.
As it extends westwards from the ancient commercial centers of China, the overland, intercontinental Silk Road divides into the northern and southern routes by passing the Taklimakan Desert and Lop Nur.
The northern route started at Chang'an (now called Xi'an), the capital of the ancient Chinese Kingdom, which, in the Later Han, was moved further east to Luoyang. The route was defined about the 1st century BCE as Han Wudi put an end to harassment by nomadic tribes.[citation needed]
The northern route travelled northwest through the Chinese province of Gansu from Shaanxi Province, and split into three further routes, two of them following the mountain ranges to the north and south of the Taklamakan Desert to rejoin at Kashgar; and the other going north of the Tian Shan mountains through Turpan, Talgar and Almaty (in what is now southeast Kazakhstan). The routes split again west of Kashgar, with a southern branch heading down the Alai Valley towards Termez (in modern Uzbekistan) and Balkh (Afghanistan), while the other traveled through Kokand in the Fergana Valley (in present-day eastern Uzbekistan) and then west across the Karakum Desert. Both routes joined the main southern route before reaching Merv (Turkmenistan). A route for caravans, the northern Silk Road brought to China many goods such as "dates, saffron powder and pistachio nuts from Persia; frankincense, aloes and myrrh from Somalia; sandalwood from India; glass bottles from Egypt, and other expensive and desirable goods from other parts of the world."[9] In exchange, the caravans sent back bolts of silk brocade, lacquer ware and porcelain. Another branch of the northern route turned northwest past the Aral Sea and north of the Caspian Sea, then and on to the Black Sea.
The southern route was mainly a single route running from China, through the Karakoram, where it persists to modern times as the international paved road connecting Pakistan and China as the Karakoram Highway. It then set off westwards, but with southward spurs enabling the journey to be completed by sea from various points. Crossing the high mountains, it passed through northern Pakistan, over the Hindu Kush mountains, and into Afghanistan, rejoining the northern route near Merv. From there, it followed a nearly straight line west through mountainous northern Iran, Mesopotamia and the northern tip of the Syrian Desert to the Levant, where Mediterranean trading ships plied regular routes to Italy, while land routes went either north through Anatolia or south to North Africa. Another branch road traveled from Herat through Susa to Charax Spasinu at the head of the Persian Gulf and across to Petra and on to Alexandria and other eastern Mediterranean ports from where ships carried the cargoes to Rome.
Going back nearly 2000 years, during China's Eastern Han Dynasty, a sea route, although not part of the formal Silk Route, led from the mouth of the Red River near modern Hanoi, through the Malacca Straits to Southeast Asia, Sri Lanka and India, and then on to the Persian Gulf and the Red Sea kingdom of Axum and eventually to Roman ports. From ports on the Red Sea, goods, including silks, were transported overland to the Nile and then to Alexandria from where they were shipped to Rome, Constantinople and other Mediterranean ports.[10]
Another branch of these sea routes led down the East African coast, called "Azania" by the Greeks and Romans in the 1st century, CE, as described in the Periplus of the Erythraean Sea (and, very probably, 澤散 Zesan in the 3rd century by the Chinese),[11] at least as far as the port known to the Romans as "Rhapta," which was probably located in the delta of the Rufiji River in modern Tanzania.[12]
The maritime Silk Road extends from Guangzhou port, located in Southern China, to present day coastal Vietnam, southern Cambodia, Thailand, Malay Peninsula, Sumatra, Java, Burma, India, Ceylon, Pakistan, Persia and Iraq. Another branch extends from Persian Gulf to Red Sea, connecting Persian, Arab, Somalian and Ethiopian ports all the way to Egypt. In Europe it extends from Israel, Lebanon, Egypt, and Italy (historically, Venice) in the Mediterranean Sea to other European ports or caravan routes such as the great Hanseatic League fairs via the Spanish road and other Alpine routes. This water route is called in some sources "the Indian Ocean Maritime System" or Indian Ocean trade network. The maritime trade networks connects various commodity traded across Asia as far as Europe; such as spices (eq. cloves and nutmeg) from eastern Indonesian archipelago was traded as far as China, India, Middle East, and Europe.
As the domestication of pack animals and the development of shipping technology both increased the capacity for prehistoric peoples to carry heavier loads over greater distances, cultural exchanges and trade developed rapidly. In addition, grassland provides fertile grazing, water, and easy passage for caravans. The vast grassland steppes of Asia enabled merchants to travel immense distances, from the shores of the Pacific to Africa and deep into Europe, without trespassing on agricultural lands and arousing hostility.
From the 2nd millennium BCE nephrite jade was being traded from mines in the region of Yarkand and Khotan to China. Significantly, these mines were not very far from the lapis lazuli and spinel ("Balas Ruby") mines in Badakhshan and, although separated by the formidable Pamir Mountains, routes across them were, apparently, in use from very early times.
The Tarim mummies have been found in the Tarim Basin, in the area of Loulan located along the Silk Road 200 km East of Yingpan, dating to as early as 1600 BCE and suggesting very ancient contacts between East and West. These mummified remains may have been of people who spoke Indo-European languages, that remained in use in the Tarim Basin, in the modern day Xinjiang region, until replaced by Turkic influences from the northern Xiongnu Empire, and by Chinese influences from the eastern Han Dynasty, who spoke a Sino-Tibetan language.
Following contacts of metropolitan China with nomadic western border territories in the 8th century BCE, gold was introduced from Central Asia, and Hotan Kashteshi Hotan jade carvers began to make imitation designs of the steppes, adopting the Scythian-style animal art of the steppes (depictions of animals locked in combat). This style is particularly reflected in the rectangular belt plaques made of gold and bronze with alternate versions in jade and steatite.
The expansion of Scythian cultures stretching from the Hungarian plain and the Carpathians to the Chinese Kansu Corridor and linking Iran, and the Middle East with Northern India and the Punjab, undoubtedly played an important role in the development of the Silk Road. Scythians accompanied the Assyrian Esarhaddon on his invasion of Egypt, and their distinctive triangular arrowheads have been found as far south as Aswan. These nomadic peoples were dependent upon neighbouring settled populations for a number of important technologies, and in addition to raiding vulnerable settlements for these commodities, also encouraged long distance merchants as a source of income through the enforced payment of tariffs. Soghdian Scythian merchants played a vital role in later periods in the development of the Silk Road.
By the time of Herodotus (c. 475 BCE), the Royal Road of the Persian Empire ran some 2,857 km from the city of Susa on the Karun (250 km east of the Tigris) to the port of Smyrna (modern İzmir in Turkey) on the Aegean Sea.[13] It was maintained and protected by the Achaemenid Empire (c.500–330 BCE), and had postal stations and relays at regular intervals. By having fresh horses and riders ready at each relay, royal couriers could carry messages the entire distance in nine days, though normal travellers took about three months. This Royal Road linked into many other routes. Some of these, such as the routes to India and Central Asia, were also protected by the Achaemenids, encouraging regular contact between India, Mesopotamia and the Mediterranean. There are accounts in the biblical Book of Esther of dispatches being sent from Susa to provinces as far out as India and the Kingdom of Kush during the reign of Xerxes the Great (485–465 BCE).
The first major step in opening the Silk Road between the East and the West came with the expansion of Alexander the Great's empire into Central Asia. In August 329 BCE, at the mouth of the Fergana Valley in Tajikistan he founded the city of Alexandria Eschate or "Alexandria The Furthest".[14] This later became a major staging point on the northern Silk Route.
In 323 BCE, Alexander the Great’s successors, the Ptolemaic dynasty, took control of Egypt. They actively promoted trade with Mesopotamia, India, and East Africa through their Red Sea ports and over land. This was assisted by a number of intermediaries, especially the Nabataeans and other Arabs.
The Greeks remained in Central Asia for the next three centuries, first through the administration of the Seleucid Empire, and then with the establishment of the Greco-Bactrian Kingdom in Bactria. They continued to expand eastward, especially during the reign of Euthydemus (230–200 BCE) who extended his control beyond Alexandria Eschate to Sogdiana. There are indications that he may have led expeditions as far as Kashgar in Chinese Turkestan, leading to the first known contacts between China and the West around 200 BCE. The Greek historian Strabo writes "they extended their empire even as far as the Seres (China) and the Phryni." [15]
With the Mediterranean linked to the Fergana Valley, the next step was to open a route across the Tarim Basin and the Gansu Corridor to China Proper. This came around 130 BCE, with the embassies of the Han Dynasty to Central Asia, following the reports of the ambassador Zhang Qian[16] (who was originally sent to obtain an alliance with the Yuezhi against the Xiongnu). After the defeat of the Xiongnu, however, Chinese armies established themselves in Central Asia, starting the famed Silk Road, which became a major avenue of international trade.[17] Some say that the Chinese Emperor Wu became interested in developing commercial relationships with the sophisticated urban civilizations of Ferghana, Bactria and Parthian Empire: "The Son of Heaven on hearing all this reasoned thus: Ferghana (Dayuan) and the possessions of Bactria (Ta-Hsia) and Parthian Empire (Anxi) are large countries, full of rare things, with a population living in fixed abodes and given to occupations somewhat identical with those of the Chinese people, but with weak armies, and placing great value on the rich produce of China" (Hou Hanshu, Later Han History). Others[18] say that Emperor Wu was mainly interested in fighting the Xiongnu and that major trade began only after the Chinese pacified the Hexi Corridor.
A pottery horse head and neck (broken from the body) of the Late
Han Dynasty (1st–2nd century CE)
The Chinese were also strongly attracted by the tall and powerful horses (named "Heavenly horses") in the possession of the Dayuan, which were of capital importance in fighting the nomadic Xiongnu. The Chinese subsequently sent numerous embassies, around ten every year, to these countries and as far as Seleucid Syria. "Thus more embassies were dispatched to Anxi [Parthia], Yancai [who later joined the Alans ], Lijian [Syria under the Seleucids], Tiaozhi [Chaldea], and Tianzhu [northwestern India]… As a rule, rather more than ten such missions went forward in the course of a year, and at the least five or six." (Hou Hanshu, Later Han History). The Roman historian Florus also describes the visit of numerous envoys, included Seres, to the first Roman Emperor Augustus, who reigned between 27 BCE and 14:
- "Even the rest of the nations of the world which were not subject to the imperial sway were sensible of its grandeur, and looked with reverence to the Roman people, the great conqueror of nations. Thus even Scythians and Sarmatians sent envoys to seek the friendship of Rome. Nay, the Seres came likewise, and the Indians who dwelt beneath the vertical sun, bringing presents of precious stones and pearls and elephants, but thinking all of less moment than the vastness of the journey which they had undertaken, and which they said had occupied four years. In truth it needed but to look at their complexion to see that they were people of another world than ours." ("Cathay and the way thither", Henry Yule).
The "Silk Road" came into being from the 1st century BCE, following these efforts by the Yuezhi and Xiongnu in the Tarim Basin to consolidate a road to the Western world and India, both through direct settlements in the area of the Tarim Basin and diplomatic relations with the countries of the Dayuan, Parthians and Bactrians further west.
A maritime "Silk Route" opened up between Chinese-controlled Giao Chỉ (centred in modern Vietnam [see map above], near Hanoi) probably by the 1st century. It extended, via ports on the coasts of India and Sri Lanka, all the way to Roman-controlled ports in Egypt and the Nabataean territories on the northeastern coast of the Red Sea.
Soon after the Roman conquest of Egypt in 30 BCE, regular communications and trade between China, Southeast Asia, India, the Middle East, Africa and Europe blossomed on an unprecedented scale. The Greco-Roman trade with India started by Eudoxus of Cyzicus in 130 BCE kept on increasing, and according to Strabo (II.5.12), by the time of Augustus, up to 120 ships were setting sail every year from Myos Hormos in Roman Egypt to India.[19]
The party of Maës Titianus became the travellers who penetrated farthest east along the Silk Road from the Mediterranean world, probably with the aim of regularizing contacts and reducing the role of middlemen, during one of the lulls in Rome's intermittent wars with Parthia, which repeatedly obstructed movement along the Silk Road. Land and maritime routes were closely linked, and novel products, technologies and ideas began to spread across the continents of Europe, Asia and Africa. Intercontinental trade and communication became regular, organized, and protected by the 'Great Powers.' Intense trade with the Roman Empire soon followed, confirmed by the Roman craze for Chinese silk (supplied through the Parthians), even though the Romans thought silk was obtained from trees. This belief was affirmed by Seneca the Younger in his Phaedra and by Virgil in his Georgics. Notably, Pliny the Elder knew better. Speaking of the bombyx or silk moth, he wrote in his Natural Histories "They weave webs, like spiders, that become a luxurious clothing material for women, called silk."[20]
The Roman Senate issued, in vain, several edicts to prohibit the wearing of silk, on economic and moral grounds: the importation of Chinese silk caused a huge outflow of gold, and silk clothes were considered to be decadent and immoral:
- "I can see clothes of silk, if materials that do not hide the body, nor even one's decency, can be called clothes… Wretched flocks of maids labour so that the adulteress may be visible through her thin dress, so that her husband has no more acquaintance than any outsider or foreigner with his wife's body" Seneca the Younger (c.3 BCE–65, Declamations Vol. I).
After losing at the battle of Carrhae in 53 BC, 10,000 Roman prisoners were sent by the Parthians to Margiana to help guard the eastern frontier of the Parthian Empire. It is possible that contingents of these men found their way into China.[21]
The Hou Hanshu records that the first Roman envoy arrived in China by this maritime route in 166 CE, initiating a series of Roman contacts with China.[22]
The unification of Central Asia and Northern India within Kushan Empire in the 1st to 3rd centuries reinforced the role of the powerful merchants from Bactria and Taxila.[23] They fostered multi-cultural interaction as indicated by their 2nd century treasure hoards filled with products from the Greco-Roman world, China and India, such as in the archeological site of Begram.
The Roman Empire, and its demand for sophisticated Asian products, crumbled in the West around the 5th century.
Byzantine historian Procopius stated that two Christian monks eventually uncovered the way of how silk was made. From this revelation spies were sent to steal the silkworm eggs, resulting in silk production in the Mediterranean.[24]
-
Maenad in silk dress, Naples National Museum.
-
Sassanid silk twill textile of a Senmerv in a beaded surround, 6–7th century
Central Asian and East-Asian Buddhist monks,
Bezeklik, Eastern Tarim Basin, 9th–10th century.
The Silk Road represents an early phenomenon of political and cultural integration due to inter-regional trade. In its heyday, it sustained an international culture that strung together groups as diverse as the Magyars, Armenians, and Chinese. The route experienced its prime periods of popularity and activity in differing eras at different points along its length.
In the west, the Silk Road reached its peak during the time of the Byzantine Empire; in the Nile-Oxus section, from the Sassanid Empire period to the Il Khanate period; and in the sinitic zone from the Three Kingdoms period to the Yuan Dynasty period. Trade between East and West also developed on the sea, between Alexandria in Egypt and Guangzhou in China, fostering across the Indian Ocean.
Under its strong integrating dynamics on the one hand and the impacts of change it transmitted on the other, tribal societies previously living in isolation along the Silk Road or pastoralists who were of barbarian cultural development were drawn to the riches and opportunities of the civilizations connected by the Silk Road, taking on the trades of marauders or mercenaries. Many barbarian tribes became skilled warriors able to conquer rich cities and fertile lands, and forge strong military empires.
A.V. Dybo noted that "according to historians, the main driving force of the Great Silk Road were not just Sogdians, but the carriers of a mixed Sogdian-Türkic culture that often came from mixed families." [25]
The Sogdians dominated the East-West trade after the 4th century CE up to the 8th century CE, with Suyab and Talas ranking among their main centers in the north. They were the main caravan merchants of Central Asia. Their commercial interests were protected by the resurgent military power of the Göktürks, whose empire has been described as "the joint enterprise of the Ashina clan and the Soghdians".[23][26] Their trades with some interruptions continued in the 9th century within the framework of the Uighur Empire, which until 840 extended across northern Central Asia and obtained from China enormous deliveries of silk in exchange for horses. At this time caravans of Sogdians traveling to Upper Mongolia are mentioned in Chinese sources. They played an equally important religious and cultural role. Part of the data about eastern Asia provided by Muslim geographers of the 10th century actually goes back to Sogdian data of the period 750–840 and thus shows the survival of links between east and west. However, after the end of the Uighur Empire, Sogdian trade went through a crisis. What mainly issued from Muslim Central Asia was the trade of the Samanids, which resumed the northwestern road leading to the Khazars and the Urals and the northeastern one toward the nearby Turkic tribes.[23]
The Silk Road gave rise to the clusters of military states of nomadic origins in North China, invited the Nestorian, Manichaean, Buddhist, and later Islamic religions into Central Asia and China, created the influential Khazar Federation and at the end of its glory, brought about the largest continental empire ever: the Mongol Empire, with its political centers strung along the Silk Road (Beijing in North China, Karakorum in central Mongolia, Sarmakhand in Transoxiana, Tabriz in Northern Iran, Sarai and Astrakhan in lower Volga, Solkhat in Crimea, Kazan in Central Russia, Erzurum in eastern Anatolia), realizing the political unification of zones previously loosely and intermittently connected by material and cultural goods.
In Central Asia, Islam expanded from the 7th century onward, bringing a stop to Chinese westward expansion at the Battle of Talas in 751. Further expansion of the Islamic Turks in Central Asia from the 10th century finished disrupting trade in that part of the world, and Buddhism almost disappeared. For much of the Middle Ages, the Islamic Caliphate (centred in the Near East) often had a monopoly over much of the trade conducted across the Old World (see Muslim age of discovery for more details).
-
-
-
-
A Silk Road-era bridge at Selim Pass in Armenia.
The Mongol Empire and its sphere of influence (to include vassal states such as
Goryeo at its height. The gray area is the later
Timurid empire.
The Mongol expansion throughout the Asian continent from around 1207 to 1360 helped bring political stability and re-establish the Silk Road (via Karakorum). It also brought an end to the Islamic Caliphate's monopoly over world trade. Since the Mongol had dominated the trade routes, it allowed more trade to come in and out of the region. Merchandise that did not seem valuable to the Mongols was often seen as very valuable by the west. As a result, the Mongol received in return a large amount of luxurious goods from the West. However, they never abandoned their nomadic lifestyle. Soon after Genghis Khan died, the Silk Road was in the hand of Genghis Khans' daughters. The Mongol diplomat Rabban Bar Sauma visited the courts of Europe in 1287–1288 and provided a detailed written report back to the Mongols. Around the same time, the Venetian explorer Marco Polo became one of the first Europeans to travel the Silk Road to China, and his tales, documented in The Travels of Marco Polo, opened Western eyes to some of the customs of the Far East. He was not the first to bring back stories, but he was one of the widest-read. He had been preceded by numerous Christian missionaries to the East, such as William of Rubruck, Benedykt Polak, Giovanni da Pian del Carpine, and Andrew of Longjumeau. Later envoys included Odoric of Pordenone, Giovanni de' Marignolli, John of Montecorvino, Niccolò de' Conti, or Ibn Battuta, a Moroccan Muslim traveller, who passed through the present-day Middle East and across the Silk Road from Tabriz, between 1325–1354.[27]
The 13th century also saw attempts at a Franco-Mongol alliance, with exchange of ambassadors and (failed) attempts at military collaboration in the Holy Land during the later Crusades, though eventually the Mongols in the Ilkhanate, after they had destroyed the Abbasid and Ayyubid dynasties, eventually themselves converted to Islam, and signed the 1323 Treaty of Aleppo with the surviving Muslim power, the Egyptian Mamluks.
Some research studies indicate that the Black Death, which devastated Europe in the late 1340s, may have reached from Central Asia (or China) to Europe along the trade routes of the Mongol Empire.[28]
The fragmentation of the Mongol Empire loosened the political, cultural and economic unity of the Silk Road. Turkmeni marching lords seized land around the western part of the Silk Road, belonging to the decaying Byzantine Empire. After the Mongol Empire, the great political powers along the Silk Road became economically and culturally separated. Accompanying the crystallization of regional states was the decline of nomad power, partly due to the devastation of the Black Death and partly due to the encroachment of sedentary civilizations equipped with gunpowder.
Gunpowder and early modernity in Europe led to the integration of territorial states and increasing mercantilism. Meanwhile on the Silk Road, gunpowder and early modernity had the opposite impact: the level of integration of the Mongol Empire could not be maintained, and trade declined (though partly due to an increase in European maritime exchanges).
The Silk Road stopped serving as a shipping route for silk around 1400.[citation needed]
The disappearance of the Silk Road following the end of the Mongols' reign was one of the main factors that stimulated the Europeans to reach the prosperous Chinese empire through another route, especially by sea. Tremendous profits were to be obtained for anyone who could achieve a direct trade connection with Asia. This was the main driving factor for the Portuguese explorations of the Indian Ocean, including the sea of China, resulting in the arrival in 1513 of the first European trading ship to the coasts of China, under Jorge Álvares and Rafael Perestrello, followed by the Fernão Pires de Andrade and Tomé Pires diplomatic and commercial mission of 1517, under the orders of Manuel I of Portugal, which opened formally relations between the Portuguese Empire and the Ming Dynasty during the reign of the Zhengde Emperor. The handover of Macau (Macao) to Portugal in 1557 by the Emperor of China (as a reward for services rendered against the pirates who infested the South China Sea) resulted in the first permanent European maritime trade post between Europe and China, with other European powers following suit over the next centuries, which caused the eventual demise of the Silk Road landroute.
Italian pottery of the mid-15th century was heavily influenced by
Chinese ceramics. A
Sancai ("Three colors") plate (left), and a
Ming-type blue-white vase (right), made in Northern Italy, mid-15th century.
Musée du Louvre.
When he went West in 1492, Christopher Columbus reportedly wished to create yet another Silk Route to China. It was initially a great disappointment to have found a continent "in-between" before recognizing the potential of a "New World".
In 1594, Willem Barents left Amsterdam with two ships to search for the Northeast passage north of Siberia, on to eastern Asia. He reached the west coast of Novaya Zemlya and followed it northward, being finally forced to turn back when confronted with its northern extremity. By the end of the 17th century, the Russians re-established a land trade route between Europe and China under the name of the Great Siberian Road.
The desire to trade directly with China and India was also the main driving force behind the expansion of the Portuguese beyond Africa after 1480, followed by the Netherlands and England from the 17th century. While the Portuguese (and, subsequently, other Europeans) were entering China from its southern coast, by the sea route, the question arose as to whether it happens to be the same country as Cathay which Marco had reached by the overland route. By c. 1600, the Jesuits stationed in China, led by Matteo Ricci, were pretty sure that it was, but others were not convinced yet. To check the situation on the ground, Bento de Góis, a Portuguese former soldier and explorer who had joined the Jesuits as a Lay Brother in Goa, India, traveled in 1603–1605 from India via Afghanistan and one of the routes of the traditional Silk Road (via Badakhshan, the Pamirs, Yarkand, Kucha, and Turpan to the Ming China's border as Suzhou, Gansu.[29]
Leibniz, echoing the prevailing perception in Europe until the Industrial Revolution, wrote in the 17th century that: Everything exquisite and admirable comes from the East Indies... Learned people have remarked that in the whole world there is no commerce comparable to that of China.
In the 18th century, Adam Smith declared that China had been one of the most prosperous nations in the world, but that it had remained stagnant for a long time and its wages always were low and the lower classes were particularly poor:[30]
China has long been one of the richest, that is, one of the most fertile, best cultivated, most industrious, and most populous countries in the world. It seems, however, to have been long stationary. Marco Polo, who visited it more than five hundred years ago, describes its cultivation, industry, and populousness, almost in the same terms as travellers in the present time describe them. It had perhaps, even long before his time, acquired that full complement of riches which the nature of its laws and institutions permits it to acquire.
- —Adam Smith, The Wealth of Nations, 1776
The last link of a railway route along the Silk Road was completed in 1990, when the railway systems of China and Kazakhstan connected in Alataw Pass (Alashan Kou). Currently (2008), the line is used by direct passenger service from Urumqi in China's Xinjiang to Almaty and Astana in Kazakhstan.[2].
Since July 2011 Chongqing is officially linked to Duisburg, Germany by a freight rail across Eurasia.[31] Compared to the traditional sea trade routes from Guangzhou and Shanghai, the rail link to Europe cuts travel time to Europe from about 36 days by container ship to just 13 days by freight train.
Richard Foltz, Xinru Liu and others have described how trading activities along the Silk Road over many centuries facilitated the transmission not just of goods but also ideas and culture, notably in the area of religions. Zoroastrianism, Judaism, Buddhism, Christianity, Manichaeism, and Islam all spread across Eurasia through trade networks that were tied to specific religious communities and their institutions.[32] The spread of religions and cultural traditions along the Silk Roads, according to Jerry H. Bentley, also led to syncretism. One example was the encounter with the Chinese and Xiongnu nomads. These unlikely events of cross-cultural contact allowed both cultures to adapt to each other as an alternative. The Xiongnu adopted Chinese agricultural techniques, dress style, and lifestyle. On the other hand, the Chinese adopted Xiongnu military techniques, some dress style, and music and dance.[33]
Iconographical evolution of the Wind God.
Left: Greek Wind God from
Hadda, 2nd century.
Middle: Wind God from
Kizil,
Tarim Basin, 7th century.
Right: Japanese Wind God
Fujin, 17th century.
Many artistic influences transited along the Silk Road, especially through the Central Asia, where Hellenistic, Iranian, Indian and Chinese influence were able to intermix. In particular Greco-Buddhist art represent one of the most vivid examples of this interaction.
The transmission of Buddhism to China via the Silk Road started in the 1st century CE with a semi-legendary account of an embassy sent to the West by the Chinese Emperor Ming (58–75 CE). Extensive contacts however started in the 2nd century CE, probably as a consequence of the expansion of the Kushan empire into the Chinese territory of the Tarim Basin, with the missionary efforts of a great number of Central Asian Buddhist monks to Chinese lands. The first missionaries and translators of Buddhists scriptures into Chinese were either Parthian, Kushan, Sogdian or Kuchean.[34]
From the 4th century onward, Chinese pilgrims also started to travel on the Silk Road to India, the origin of Buddhism, by themselves in order to get improved access to the original scriptures, with Fa-hsien's pilgrimage to India (395–414), and later Xuan Zang (629–644) and Hyecho, who traveled from Korea to India.[35] The legendary accounts of the holy priest Xuan Zang were described in a famous novel called Journey to the West, which envisaged trials of the journey with demons but with the help of various disciples.
During the fifth and sixth centuries B.C.E., Merchants played a large role in the spread of religion, in particular Buddhism. Merchants found the moral and ethical teachings of Buddhism to be an appealing alternative to previous religions. As a result, Merchants supported Buddhist Monasteries along the Silk Roads and in return the Buddhists gave the Merchants somewhere to stay as they traveled from city to city. As a result, Merchants spread Buddhism to foreign encounters as they travelled.[36] Merchants also helped to establish diaspora within the communities they encountered and overtime their cultures became based on Buddhism. Because of this, these communities became centers of literacy and culture with well organized marketplaces, lodging, and storage.[37] The Silk Road transmission of Buddhism essentially ended around the 7th century with the rise of Islam in Central Asia.
Both Bishkek and Almaty now have a major east-west street named after the Silk Road (Kyrgyz: Жибек жолу, Jibek Jolu in Bishkek, and Kazakh: Жібек жолы, Jibek Joly in Almaty).
Artifacts from the history of the Silk Route are displayed in the Silk Route Museum in Jiuquan, China.
- ^ Elisseeff, Vadime (2001). The Silk Roads: Highways of Culture and Commerce. UNESCO Publishing / Berghahn Books. ISBN 978-92-3-103652-1.
- ^ Boulnois, Luce (2005). Silk Road: Monks, Warriors & Merchants. Hong Kong: Odyssey Books. p. 66. ISBN 962-217-721-2.
- ^ Hogan, C. Michael. "The Megalithic Portal and Megalith Map: Silk Road, North China [Northern Silk Road, North Silk Road Ancient Trackway"]. www.megalithic.co.uk. http://www.megalithic.co.uk/article.php?sid=18006. Retrieved 2008-07-05.
- ^ a b Wood, Francis (2002). The Silk Road: Two Thousand Years in the Heart of Asia. Berkeley, CA: University of California Press. pp. 9, 13–23. ISBN 978-0-520-24340-8.
- ^ Waugh (2007), p. 4.
- ^ "Approaches Old and New to the Silk Roads" Eliseeff in: The Silk Roads: Highways of Culture and Commerce. Paris (1998) UNESCO, Reprint: Berghahn Books (2009), pp. 1–2. ISBN 92-3-103652-1; ISBN 1-57181-221-0; ISBN 1-57181-222-9 (pbk)
- ^ "Approaches Old and New to the Silk Roads" Vadime Eliseeff in: The Silk Roads: Highways of Culture and Commerce. Paris (1998) UNESCO, Reprint: Berghahn Books (2000), pp. 1-2. ISBN 92-3-103652-1; ISBN 1-57181-221-0; ISBN 1-57181-222-9 (pbk)
- ^ Waugh, Daniel. (2007). "Richthofen's "Silk Roads": Toward the Archaeology of a Concept." The Silk Road. Volume 5, Number 1, Summer 2007, p. 4.
- ^ Ulric Killion, A Modern Chinese Journey to the West: Economic Globalization And Dualism, (Nova Science Publishers: 2006), p.66
- ^ Casson, Lionel. 1989. The Periplus Maris Erythraei. Text with Introduction, Translation, and Commentary. Princeton University Press. ISBN 0-691-04060-5.
- ^ "Weilue: The Peoples of the West". Depts.washington.edu. 2004-05-23. http://depts.washington.edu/silkroad/texts/weilue/weilue.html. Retrieved 2011-07-13.
- ^ "The Egypto-Graeco-Romans and Panchea/Azania: sailing in the Erythraean Sea." Felix A. Chami. In: Society for Arabian Studies Monographs 2 Trade and Travel in the Red Sea Region. Proceedings of Red Sea Project I held in the British Museum October 2002, pp. 93–104. Edited by Paul Lunde and Alexandra Porter. ISBN 1-84171-622-7.
- ^ Please refer to Royal Road.
- ^ Prevas, John. (2004). Envy of the Gods: Alexander the Great's Ill-Fated Journey across Asia, p. 121. De Capo Press, Cambridge, Mass. ISBN 0-306-81268-1.
- ^ "Strabo XI.XI.I". Perseus.tufts.edu. http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Strab.+11.11.1. Retrieved 2011-07-13.
- ^ The Megalithic Portal and Megalith Map. "''Silk Road, North China'', C.M. Hogan, the Megalithic Portal, ed. A. Burnham". Megalithic.co.uk. http://www.megalithic.co.uk/article.php?sid=18006. Retrieved 2011-07-13.
- ^ Li & Zheng 2001, p. 254
- ^ Di Cosmo,'Ancient China and its Enemies', 2002
- ^ "Strabo's Geography Book II Chapter 5 "
- ^ Pliny the Elder, Natural Histories 11.xxvi.76
- ^ Kaveh Farrokh (2007). "Shadows in the desert: ancient Persia at war". Osprey Publishing p.140. ISBN 1-84603-108-7
- ^ Hill (2009), p. 27 and nn. 12.18 and 12.20.
- ^ a b c Sogdian Trade, Encyclopedia Iranica, (retrieved 15 June 2007) <http://www.iranica.com/newsite>
- ^ “Silk Road.” http://www.livius.org/sh-si/silk_road/silk_road.html, LIVIUS Articles of Ancient History. 28 October 2010. Retrieved on 14 November 2010.
- ^ Dybo A.V., "Chronology of Türkic languages and linguistic contacts of early Türks", Moskow, 2007, p. 786, [1]
- ^ Wink, André. Al-Hind: The Making of the Indo-Islamic World. Brill Academic Publishers, 2002. ISBN 0-391-04173-8.
- ^ The Pax Mongolica, by Daniel C. Waugh, University of Washington, Seattle
- ^ J. N. Hays (2005). "Epidemics and pandemics: their impacts on human history". p.61. ISBN 1-85109-658-2
- ^ Henry Yule (1866), p. 530.
- ^ "The accounts of all travellers, inconsistent in many other respects, agree in the low wages of labour, and in the difficulty which a labourer finds in bringing up a family in China. If by digging the ground a whole day he can get what will purchase a small quantity of rice in the evening, he is contented. The condition of artificers is, if possible, still worse. Instead of waiting indolently in their work-houses, for the calls of their customers, as in Europe, they are continually running about the streets with the tools of their respective trades, offering their service, and as it were begging employment. The poverty of the lower ranks of people in China far surpasses that of the most beggarly nations in Europe. In the neighbourhood of Canton many hundred, it is commonly said, many thousand families have no habitation on the land, but live constantly in little fishing boats upon the rivers and canals. The subsistence which they find there is so scanty that they are eager to fish up the nastiest garbage thrown overboard from any European ship. Any carrion, the carcass of a dead dog or cat, for example, though half putrid and stinking, is as welcome to them as the most wholesome food to the people of other countries. Marriage is encouraged in China, not by the profitableness of children, but by the liberty of destroying them. In all great towns several are every night exposed in the street, or drowned like puppies in the water. The performance of this horrid office is even said to be the avowed business by which some people earn their subsistence." (Adam Smith, The Wealth of Nations, 1776).
- ^ Silk Road for the 21st century: Freight rail linking China and Germany officially begins operations, Rail linking Europe to open up China's West
- ^ Richard Foltz, Religions of the Silk Road, New York: Palgrave Macmillan, 2nd edition, 2010, ISBN 978-0-230-62125-1
- ^ Jerry H. Bentley, Old World Encounters: Cross-Cultural Contacts and Exchanges in Pre-Modern Times (New York: Oxford University Press, 1993), 38.
- ^ Foltz, "Religions of the Silk Road", pp. 37–58
- ^ Ancient Silk Road Travellers
- ^ Jerry H. Bentley, Old World Encounters: Cross-Cultural Contacts and Exchanges in Pre-Modern Times (New York: Oxford University Press, 1993), 43-44.
- ^ Jerry H. Bentley, Old World Encounters: Cross-Cultural Contacts and Exchanges in Pre-Modern Times (New York: Oxford University Press, 1993), 48.
- Baines, John and Málek, Jaromir (1984): Atlas of Ancient Egypt. Oxford, Time Life Books.
- Boulnois, Luce. 2004. Silk Road: Monks, Warriors & Merchants on the Silk Road. Translated by Helen Loveday with additional material by Bradley Mayhew and Angela Sheng. Airphoto International. ISBN 962-217-720-4 hardback, ISBN 962-217-721-2 softback.
- Foltz, Richard, Religions of the Silk Road, Palgrave Macmillan, 2nd edition, 2010, ISBN 978-0-230-62125-1
- Harmatta, János, ed., 1994. History of civilizations of Central Asia, Volume II. The development of sedentary and nomadic civilizations: 700 BC to 250. Paris, UNESCO Publishing.
- Herodotus (5th century BCE): Histories. Translated with notes by George Rawlinson. 1996 edition. Ware, Hertfordshire, Wordsworth Editions Limited.
- Hopkirk, Peter: Foreign Devils on the Silk Road: The Search for the Lost Cities and Treasures of Chinese Central Asia. The University of Massachusetts Press, Amherst, 1980, 1984. ISBN 0-87023-435-8
- Hill, John E. (2009) Through the Jade Gate to Rome: A Study of the Silk Routes during the Later Han Dynasty, 1st to 2nd Centuries CE. BookSurge, Charleston, South Carolina. ISBN 978-1-4392-2134-1.
- Hulsewé, A. F. P. and Loewe, M. A. N. 1979. China in Central Asia: The Early Stage 125 BC – 23: an annotated translation of chapters 61 and 96 of the History of the Former Han Dynasty. E. J. Brill, Leiden.
- Huyghe, Edith and Huyghe, François-Bernard: "La route de la soie ou les empires du mirage", Petite bibliothèque Payot, 2006, ISBN 2-228-90073-7
- Juliano, Annettte, L. and Lerner, Judith A., et al. 2002. Monks and Merchants: Silk Road Treasures from Northwest China: Gansu and Ningxia, 4th-7th Century. Harry N. Abrams Inc., with The Asia Society. ISBN 0-8109-3478-7; ISBN 0-87848-089-7 softback.
- Klimkeit, Hans-Joach, im. 1988. Die Seidenstrasse: Handelsweg and Kulturbruecke zwischen Morgen- and Abendland. Koeln: DuMont Buchverlag.
- Klimkeit, Hans-Joachim. 1993. Gnosis on the Silk Road: Gnostic Texts from Central Asia. Trans. & presented by Hans-Joachim Klimkeit. HarperSanFrancisco. ISBN 0-06-064586-5.
- Knight, E. F. 1893. Where Three Empires Meet: A Narrative of Recent Travel in: Kashmir, Western Tibet, Gilgit, and the adjoining countries. Longmans, Green, and Co., London. Reprint: Ch'eng Wen Publishing Company, Taipei. 1971.
- Li, Rongxi (translator). 1995. A Biography of the Tripiṭaka Master of the Great Ci’en Monastery of the Great Tang Dynasty. Numata Center for Buddhist Translation and Research. Berkeley, California. ISBN 1-886439-00-1
- Li, Rongxi (translator). 1995. The Great Tang Dynasty Record of the Western Regions. Numata Center for Buddhist Translation and Research. Berkeley, California. ISBN 1-886439-02-8
- Litvinsky, B. A., ed., 1996. History of civilizations of Central Asia, Volume III. The crossroads of civilizations: 250 to 750. Paris, UNESCO Publishing.
- Liu, Xinru, 2001. "Migration and Settlement of the Yuezhi-Kushan: Interaction and Interdependence of Nomadic and Sedentary Societies." Journal of World History, Volume 12, No. 2, Fall 2001. University of Hawaii Press, pp. 261–292. [3].
- Liu, Li, 2004, The Chinese Neolithic, Trajectories to Early States, Cambridge UK, Cambridge University Press.
- Liu, Xinru (2010). The Silk Road in World History. Oxford University Press. ISBN 978-0-19-516174-8; ISBN 978-0-19-533810-2 (pbk).
- McDonald, Angus. 1995. The Five Foot Road: In Search of a Vanished China. HarperCollinsWest, San Francisco.
- Malkov, Artemy. 2007. The Silk Road: A mathematical model. History & Mathematics, ed. by Peter Turchin et al. Moscow: KomKniga. ISBN 978-5-484-01002-8
- Mallory, J. P. and Mair, Victor H., 2000. The Tarim Mummies: Ancient China and the Mystery of the Earliest Peoples from the West. Thames & Hudson, London.
- Ming Pao. "Hong Kong proposes Silk Road on the Sea as World Heritage", August 7, 2005, p. A2.
- Osborne, Milton, 1975. River Road to China: The Mekong River Expedition, 1866–73. George Allen & Unwin Lt.
- Puri, B. N, 1987 Buddhism in Central Asia, Motilal Banarsidass Publishers Private Limited, Delhi. (2000 reprint).
- Ray, Himanshu Prabha, 2003. The Archaeology of Seafaring in Ancient South Asia. Cambridge University Press. ISBN 0-521-80455-8 (hardback); ISBN 0-521-01109-4 (paperback).
- Sarianidi, Viktor, 1985. The Golden Hoard of Bactria: From the Tillya-tepe Excavations in Northern Afghanistan. Harry N. Abrams, New York.
- Schafer, Edward H. 1963. The Golden Peaches of Samarkand: A study of T’ang Exotics. University of California Press. Berkeley and Los Angeles. 1st paperback edition: 1985. ISBN 0-520-05462-8.
- Stein, Aurel M. 1907. Ancient Khotan: Detailed report of archaeological explorations in Chinese Turkestan, 2 vols. Clarendon Press. Oxford.[4]
- Stein, Aurel M., 1912. Ruins of Desert Cathay: Personal narrative of explorations in Central Asia and westernmost China, 2 vols. Reprint: Delhi. Low Price Publications. 1990.
- Stein, Aurel M., 1921. Serindia: Detailed report of explorations in Central Asia and westernmost China, 5 vols. London & Oxford. Clarendon Press. Reprint: Delhi. Motilal Banarsidass. 1980.[5]
- Stein Aurel M., 1928. Innermost Asia: Detailed report of explorations in Central Asia, Kan-su and Eastern Iran, 5 vols. Clarendon Press. Reprint: New Delhi. Cosmo Publications. 1981.
- Stein Aurel M., 1932 On Ancient Central Asian Tracks: Brief Narrative of Three Expeditions in Innermost Asia and Northwestern China. Reprinted with Introduction by Jeannette Mirsky. Book Faith India, Delhi. 1999.
- Waugh, Daniel. (2007). "Richthofen "Silk Roads": Toward the Archeology of a Concept." The Silk Road. Volume 5, Number 1, Summer 2007, pp. 1–10. [6]
- von Le Coq, Albert, 1928. Buried Treasures of Turkestan. Reprint with Introduction by Peter Hopkirk, Oxford University Press. 1985.
- Whitfield, Susan, 1999. Life Along the Silk Road. London: John Murray.
- Wimmel, Kenneth, 1996. The Alluring Target: In Search of the Secrets of Central Asia. Trackless Sands Press, Palo Alto, CA. ISBN 1-879434-48-2
- Yan, Chen, 1986. "Earliest Silk Route: The Southwest Route." Chen Yan. China Reconstructs, Vol. XXXV, No. 10. Oct. 1986, pp. 59–62.
- Yule (translator and editor), Sir Henry (1866). Cathay and the way thither: being a collection of medieval notices of China. Issue 37 of Works issued by the Hakluyt Society. Printed for the Hakluyt society. http://books.google.com/books?id=KzEMAAAAIAAJ.
- Boulnois, Luce. Silk Road: Monks, Warriors and Merchants on the Silk Road. Odyssey Publications, 2005. ISBN 962-217-720-4
- Bulliet, Richard W. 1975. The Camel and the Wheel. Harvard University Press. ISBN 0-674-09130-2.
- Choisnel, Emmanuel: Les Parthes et la route de la soie ; Paris [u.a.], L' Harmattan [u.a.], 2005, ISBN 2-7475-7037-1
- Christian, David (2000). "Silk Roads or Steppe Roads? The Silk Roads in World History". Journal of World History (University of Hawaii Press) 2.1 (Spring): 1.
- de la Vaissière, E., Sogdian Traders. A History, Leiden, Brill, 2005, Hardback ISBN 90-04-14252-5 Brill Publishers, French version ISBN 2-85757-064-3 on [7]
- de la Vaissière, E., Trombert, E., Les Sogdiens en Chine, Paris, EFEO, 2005 ISBN 2-85539-653-0 [8]
- Elisseeff, Vadime. Editor. 1998. The Silk Roads: Highways of Culture and Commerce. UNESCO Publishing. Paris. Reprint: 2000. ISBN 92-3-103652-1 softback; ISBN 1-57181-221-0; ISBN 1-57181-222-9 softback.
- Hallikainen, Saana: Connections from Europe to Asia and how the trading was affected by the cultural exchange (2002)
- Hill, John E. (2004). The Peoples of the West from the Weilüe 魏略 by Yu Huan 魚豢: A Third Century Chinese Account Composed between 239 and 265. Draft annotated English translation. [9]
- Hopkirk, Peter: The Great Game: The Struggle for Empire in Central Asia; Kodansha International, New York, 1990, 1992.
- Kuzmina, E. E. The Prehistory of the Silk Road. (2008) Edited by Victor H. Mair. University of Pennsylvania Press, Philadelphia. ISBN 978-0-8122-4041-2.
- Li et al. "Evidence that a West-East admixed population lived in the Tarim Basin as early as the early Bronze Age". BMC Biology 2010, 8:15.
- Liu, Xinru, and Shaffer, Lynda Norene. 2007. Connections Across Eurasia: Transportation, Communication, and Cultural Exchange on the Silk Roads. McGraw Hill, New York. ISBN 978-0-07-284351-4.
- Miller, Roy Andrew (1959): Accounts of Western Nations in the History of the Northern Chou Dynasty. University of California Press.
- Omrani, Bijan. Asia Overland: Tales of Travel on the Trans-Siberian and Silk Road Odyssey Publications, 2010 ISBN 962-217-811-1
- Polo, Marco. Il Milione.
- Thubron, C., The Silk Road to China (Hamlyn, 1989)
- Yap, Joseph P. ``Wars With the Xiongnu – A Translation From Zizhi Tongjian``. AuthorHouse (2009) ISBN 978-1-4490-0604-4
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![A mosque in Tokmok, Kyrgyzstan are predominantly Sunni Muslims.[22] Islam was first introduced by Arab traders who traveled along the Silk Road in the seventh and eighth century.](http://web.archive.org./web/20120917204302/http://cdn2.wn.com/pd/c0/90/637cabea521bfe63e882130b806f_medium.jpg "A mosque in Tokmok, Kyrgyzstan are predominantly Sunni Muslims.[22] Islam was first introduced by Arab traders who traveled along the Silk Road in the seventh and eighth century.")
![Dunhuang (Chinese: 敦煌; pinyin: Dūnhuáng, also written as simplified Chinese: 炖煌; traditional Chinese: 燉煌; pinyin: Dùnhuáng ('Blazing Beacon') until the early Qing Dynasty) is a city (pop. 187,578 (2000)) in Jiuquan, Gansu province, China. It was a major stop on the ancient Silk Road. It was also known at times as Shachou, or 'City of Sands'.[1]](http://web.archive.org./web/20120917204302/http://cdn7.wn.com/pd/9a/28/0c842985600df0d69ee8e4080320_medium.jpg "Dunhuang (Chinese: 敦煌; pinyin: Dūnhuáng, also written as simplified Chinese: 炖煌; traditional Chinese: 燉煌; pinyin: Dùnhuáng ('Blazing Beacon') until the early Qing Dynasty) is a city (pop. 187,578 (2000)) in Jiuquan, Gansu province, China. It was a major stop on the ancient Silk Road. It was also known at times as Shachou, or 'City of Sands'.[1]")
![The ruins of a Han Dynasty (202 BC - 220 AD) Chinese watchtower made of rammed earth at Dunhuang, Gansu province, the eastern end of the Silk Road Rammed earth, also known as taipa[1], pisé de terre or simply pisé, is a technique used in the building of walls using the raw materials of mud, chalk, lime and gravel.](http://web.archive.org./web/20120917204302/http://cdn2.wn.com/pd/f7/43/9b58aaaaa5668d7f6b4f5caaf52c_medium.jpg "The ruins of a Han Dynasty (202 BC - 220 AD) Chinese watchtower made of rammed earth at Dunhuang, Gansu province, the eastern end of the Silk Road Rammed earth, also known as taipa[1], pisé de terre or simply pisé, is a technique used in the building of walls using the raw materials of mud, chalk, lime and gravel.")
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