1. REVIEW FOR THE UNIT 8 TEST
Gunpowder Empires
Qing China
Feudal Japan

2. REVIEW FOR THE UNIT 8 TEST
INSTRUCTIONS:
Go through the slides and answer each question in the packet; the slide numbers are listed for each question

3. The Safavid Empire (today: Iran)
The Ottoman Empire (today: Turkey)
Three of the great empires of history—the Ottomans in Turkey, the Safavids in Persia, and the Mughals in India—emerged in the Muslim world between the 14th and the 18th centuries.
As powerful societies moved to expand their empires, Turkish, Persian, Mongol, and Arab ways of life blended. The result was a flowering of Islamic culture that peaked in the 16th century.
The rulers of all three great Muslim empires of this era based their authority on Islam. They based their power on strong armies, advanced technology, and loyal administrative officers.
The Mughal Empire (today: India)
From 1300 to 1700, three “Gunpowder Empires” dominated parts of Europe, Africa, and Asia

4. All three empires were able to conquer neighboring people by forming strong armies that used rifles and artillery; this gave them the nickname “Gunpowder Empires”

5. All three empires were Islamic and ruled by Muslim leaders

6. By the late 1500s, the Ottomans expanded a great deal, controlling much of Arabia and the Middle East, some of Northern Africa, and a large part of Eastern Europe

7. The heart of the Safavid Empire was the country Persia; today, Persia is known as the country Iran

8. Ottoman ruler Suleyman the Magnificent’s greatest accomplishment was establishing a stable government for the Ottoman Empire through the law code he created
Suleyman’s law code was just as influential as the law code of the Byzantine Empire

9. The Ottoman army included 30,000 elite soldiers called janissaries; these fierce soldier-slaves were trained to be completely loyal to their Ottoman Turk rulers and helped the Ottomans create a large empire
zanbūrak

10. SULEYMAN
ABBAS
AKBAR
Suleyman the Magnificent of the Ottoman Empire, Shah Abbas of the Safavid Empire, and Emperor Akbar of the Mughal Empire were the greatest rulers of their respective empires; all three were tolerant of the people they ruled, which helped their empires

11. Art and architecture flourished in the Safavid Empire, especially carpets that blended Persian and European designs; these became luxury items highly desired by Europeans

12. The greatest Ottoman sultan was Suleyman the Magnificent, who came to power in 1520
By the mid-1500s, Suleyman was the most powerful king in the world; similar to kings such as Louis XIV, he ruled with absolute power

13. The greatest example of the Mughal Empire’s architecture is the Taj Mahal, which was built in 1631

14. Babur began the Mughal Empire in what is now India and Pakistan; his grandson Akbar became the Mughals’ greatest ruler; Akbar was a Muslim ruling over an empire made up mostly of Hindus

15. The best example of Akbar’s tolerance was his creation of a new religion called the Divine Faith
The Divine Faith was an example of syncretism because it blended ideas from Islam, Hinduism, Christianity, and Zoroastrianism
IMAGE: Mughal Emperor Akbar (r ) holds a religious assembly in the Ibadat Khana (House of Worship) in Fatehpur Sikri; the two men dressed in black are the Jesuit missionaries Rodolfo Acquaviva and Francisco Henriques
illustration to the Akbarnama, miniature painting by Nar Singh, ca. 1605
Din–i–Ilahi or "divine faith," describes the religious teachings developed by the third emperor of the Mughal Empire, Akbar the Great, in the late–16th century. Akbar's teachings had their foundations in regular discussions at the Ibadat Khana, "The House of Worship," in Fatehpur Sikri, where he hosted religious leaders and theologians of various faiths, including Hindus, Muslims, Christians and Jains. Seeking a common ground among religions, his teachings synthesize ideas from multiple faiths, do not have a sacred scripture and include a form of sun–worship that reflects Hindu and Zoroastrian influences. Virtues of celibacy, kindness and piety are encouraged, and vices of lust and pride are condemned. Despite transcendent aims, Din–i–Ilahi centered primarily on Akbar as a divine personage and did not attract many followers outside the realm of Akbar's court.

16. Ottoman miniature painting
Art, literature, and architecture flourished under Suleyman as the Ottomans experienced a cultural “golden age”, just as the Mughal Empire experienced a “golden age” under Akbar
Sinan’s Mosque of Suleyman in Istanbul is the largest mosque in the Ottoman Empire
Ottoman miniature painting
Mosque of Suleyman by architect, Sinan

17. In China, ruling dynasties could be justifiably overthrown if it was decided that they had grown weak and lost the Mandate of Heaven

18. The religion of Buddhism was introduced and spread from India to China during the Han Dynasty

19. Yuan Dynasty (1271 CE to 1368 CE)
The Mongols invaded China in and took it over; the Mongols created their own ruling dynasty in China called the Yuan Dynasty

20. Qing Dynasty (1644 CE to 1911 CE)
In 1644, northern invaders called the Manchus conquered China and created the second foreign dynasty in Chinese history, the Qing Dynasty

21. Kangxi earned respect of the Chinese people he ruled over by being the first emperor to tour China and personally visit peasant villages
The Manchurian emperor of China, Kangxi, also earned Chinese respect by keeping Confucian beliefs, lowering taxes, and restoring peace and prosperity to China

22. The introduction of new American crops like corn and sweet potatoes led to a dramatic increase in the Chinese population
The sharp rise in the number of Chinese peasants would lead to intense competition for land and violent rebellions when poverty grew
Manchus Found the Qing Dynasty
By 1600, the Ming had ruled for more than 200 years, and the dynasty was weakening. Its problems grew—ineffective rulers, corrupt officials, and a government that was out of money. Higher taxes and bad harvests pushed millions of peasants toward starvation. Civil strife and rebellion followed. Northeast of the Great Wall lay Manchuria. In 1644, the Manchus (MAN•chooz), the people of that region, invaded China and the Ming dynasty collapsed. The Manchus seized Beijing, and their leader became China’s new emperor. As the Mongols had done in the 1300s, the Manchus took a Chinese name for their dynasty, the Qing (chihng) dynasty. They would rule for more than 260 years and expand China’s borders to include Taiwan, Chinese Central Asia, Mongolia, and Tibet.
China Under the Qing
Many Chinese resisted rule by the non-Chinese Manchus. Rebellions flared up periodically for decades. The Manchus, however, slowly earned the people’s respect. They upheld China’s traditional Confucian beliefs and social structures. They made the country’s frontiers safe and restored China’s prosperity. Two powerful Manchu rulers contributed greatly to the acceptance of the new dynasty. The first, Kangxi (kahng•shee), became emperor in 1661 and ruled for some 60 years. He reduced government expenses and lowered taxes. A scholar and patron of the arts, Kangxi gained the support of intellectuals by offering them government positions. He also enjoyed the company of the Jesuits at court. They told him about developments in science, medicine, and mathematics in Europe. Under his grandson Qian-long (chyahn•lung), who ruled from 1736 to 1795, China reached its greatest size and prosperity. An industrious emperor like his grandfather, Qian-long often rose at dawn to work on the empire’s problems. These included armed nomads on its borders and the expanding presence of European missionaries and merchants in China.
Manchus Continue Chinese Isolation
To the Chinese, their country—called the Middle Kingdom—had been the cultural center of the universe for 2,000 years. If foreign states wished to trade with China, they would have to follow Chinese rules. These rules included trading only at special ports and paying tribute. The Dutch were masters of the Indian Ocean trade by the time of Qian-long. They accepted China’s restrictions. Their diplomats paid tribute to the emperor through gifts and by performing the required “kowtow” ritual. This ritual involved kneeling in front of the emperor and touching one’s head to the ground nine times. As a result, the Chinese accepted the Dutch as trading partners. The Dutch returned home with traditional porcelains and silk, as well as a new trade item, tea. By 1800, tea would make up 80 percent of shipments to Europe. Great Britain also wanted to increase trade with China. But the British did not like China’s trade restrictions. In 1793, Lord George Macartney delivered a letter from King George III to Qian-long. It asked for a better trade arrangement, including Chinese acceptance of British manufactured goods. Macartney refused to kowtow, and Qian-long denied Britain’s request. In the 1800s, the British, Dutch, and others would attempt to chip away at China’s trade restrictions until the empire itself began to crack

23. The second challenge to Qing China was the arrival of European missionaries and merchants in Asia who were eager to gain access into China
Manchus Found the Qing Dynasty
By 1600, the Ming had ruled for more than 200 years, and the dynasty was weakening. Its problems grew—ineffective rulers, corrupt officials, and a government that was out of money. Higher taxes and bad harvests pushed millions of peasants toward starvation. Civil strife and rebellion followed. Northeast of the Great Wall lay Manchuria. In 1644, the Manchus (MAN•chooz), the people of that region, invaded China and the Ming dynasty collapsed. The Manchus seized Beijing, and their leader became China’s new emperor. As the Mongols had done in the 1300s, the Manchus took a Chinese name for their dynasty, the Qing (chihng) dynasty. They would rule for more than 260 years and expand China’s borders to include Taiwan, Chinese Central Asia, Mongolia, and Tibet.
Many Chinese resisted rule by the non-Chinese Manchus. Rebellions flared up periodically for decades. The Manchus, however, slowly earned the people’s respect. They upheld China’s traditional Confucian beliefs and social structures. They made the country’s frontiers safe and restored China’s prosperity. Two powerful Manchu rulers contributed greatly to the acceptance of the new dynasty. The first, Kangxi (kahng•shee), became emperor in 1661 and ruled for some 60 years. He reduced government expenses and lowered taxes. A scholar and patron of the arts, Kangxi gained the support of intellectuals by offering them government positions. He also enjoyed the company of the Jesuits at court. They told him about developments in science, medicine, and mathematics in Europe. Under his grandson Qian-long (chyahn•lung), who ruled from 1736 to 1795, China reached its greatest size and prosperity. An industrious emperor like his grandfather, Qian-long often rose at dawn to work on the empire’s problems. These included armed nomads on its borders and the expanding presence of European missionaries and merchants in China.
China Under the Qing
Manchus Continue Chinese Isolation
To the Chinese, their country—called the Middle Kingdom—had been the cultural center of the universe for 2,000 years. If foreign states wished to trade with China, they would have to follow Chinese rules. These rules included trading only at special ports and paying tribute. The Dutch were masters of the Indian Ocean trade by the time of Qian-long. They accepted China’s restrictions. Their diplomats paid tribute to the emperor through gifts and by performing the required “kowtow” ritual. This ritual involved kneeling in front of the emperor and touching one’s head to the ground nine times. As a result, the Chinese accepted the Dutch as trading partners. The Dutch returned home with traditional porcelains and silk, as well as a new trade item, tea. By 1800, tea would make up 80 percent of shipments to Europe. Great Britain also wanted to increase trade with China. But the British did not like China’s trade restrictions. In 1793, Lord George Macartney delivered a letter from King George III to Qian-long. It asked for a better trade arrangement, including Chinese acceptance of British manufactured goods. Macartney refused to kowtow, and Qian-long denied Britain’s request. In the 1800s, the British, Dutch, and others would attempt to chip away at China’s trade restrictions until the empire itself began to crack
Europeans arrived with superior military technology, demanded that China trade with them, and refused to accept Chinese customs

24. Similar to Greece, Japan was divided by mountains, which made it difficult to unify their people

25. …but Japan was close enough to borrow cultural ideas from China
Geography of Japan
The Growth of Japanese Civilization
Japan’s island location shaped the growth of its civilization. About 120 miles of water separates Japan from its closest neighbor, Korea, and 500 miles of water separates Japan from China. The Japanese were close enough to feel the civilizing effect of China. Yet they were far enough away to be reasonably safe from invasion.
The Geography of Japan
About 4,000 islands make up the Japanese archipelago (AHR•kuh•PEHL•uh•GOH), or island group, that extends in an arc more than 1,200 miles long. Historically, most Japanese people have lived on the four largest islands: Hokkaido (hah•KY•doh), Honshu (HAHN•shoo), Shikoku (shee•KAW•koo), and Kyushu (kee•OO•shoo). Japan’s geography has both advantages and disadvantages. Southern Japan enjoys a mild climate with plenty of rainfall. The country is so mountainous, however, that only about 12 percent of the land is suitable for farming. Natural resources such as coal, oil, and iron are in short supply. During the late summer and early fall, strong tropical storms called typhoons occur. Earthquakes and tidal waves are also threats.
…but Japan was close enough to borrow cultural ideas from China
Japan’s island location provided protection from potential Chinese and Mongol invasions…

26. Much like African animism, Shinto focuses on the worship of spirits in nature Shinto worshippers believe in divine spirits called kami that live in nature; they build shrines devoted to nature called “torii”

27. Japanese emperors often did not have ultimate power over the various clan leaders; Japan often had an emperor figurehead who served as a symbol of power and clan rulers with true power

28. The Yamato Emperors
By the A.D. 400s, the Yamato clan had established itself as the leading clan. The Yamato claimed to be descended from the sun goddess Amaterasu. By the seventh century, the Yamato chiefs called themselves the emperors of Japan. The early emperors did not control the entire country, or even much of it, but the Japanese gradually accepted the idea of an emperor. Although many of the Yamato rulers lacked real power, the dynasty was never overthrown. When rival clans fought for power, the winning clan claimed control of the emperor and then ruled in the emperor’s name. Japan had both an emperor who served as a figurehead and a ruling power who reigned behind the throne. This dual structure became an enduring characteristic of Japanese government.
Japanese Culture
During the 400s, the Japanese began to have more and more contact with mainland Asia. They soon came under the influence of Chinese ideas and customs, which they first learned about from Korean travelers.
Buddhism in Japan
One of the most important influences brought by Korean travelers was Buddhism. In the mid-700s, the Japanese imperial court officially accepted Buddhism in Japan. By the eighth or ninth century, Buddhist ideas and worship had spread through Japanese society. The Japanese, however, did not give up their Shinto beliefs. Some Buddhist rituals became Shinto rituals, and some Shinto gods and goddesses were worshiped in Buddhist temples.
Cultural Borrowing from China
Interest in Buddhist ideas at the Japanese court soon grew into an enthusiasm for all things Chinese. The most influential convert to Buddhism was Prince Shotoku (shoh•toh•ku), who served as regent for his aunt, the empress Suiko. (A regent is someone who rules when a monarch is absent, ill, or too young to rule.) In 607, Prince Shotoku sent the first of three missions to China. His people studied Chinese civilization firsthand. Over the next 200 years, the Japanese sent many such groups to learn about Chinese ways. The Japanese adopted the Chinese system of writing. Japanese artists painted landscapes in the Chinese manner. The Japanese also followed Chinese styles in the simple arts of everyday living, such as cooking, gardening, drinking tea, and hairdressing. For a time, Japan even modeled its government on China’s. Prince Shotoku planned a strong central government like that of the Tang rulers. He also tried to introduce China’s civil-service system. However, this attempt failed. In Japan, noble birth remained the key to winning a powerful position. Unlike China, Japan continued to be a country where a few great families held power. The Japanese adapted Chinese ways to suit their own needs. While they learned much, they still retained their own traditions. Eventually, the Japanese imperial court decided it had learned enough from Tang China. In the late ninth century, it ended formal missions to the Tang Empire, which had fallen into decline. Although Chinese cultural influence would remain strong in Japan, Japan’s own culture was about to bloom.
Japan adopted Confucianism and blended Chinese styles of writing, architecture, and art

29. Which is Chinese and which is Japanese?
Japanese architecture
Chinese architecture

30. The feudal system in Japan and the feudal system in Europe were very similar, both of them powerful land owners who exchanged land for military service

31. Japanese Feudalism
Farmers traded land to strong warlords called daimyo, who offered protection in exchange for land
Daimyo were served by loyal warriors called samurai
For safety, farmers and small landowners traded parts of their land to strong warlords in exchange for protection. With more land, the lords gained more power. This marked the beginning of a feudal system of localized rule like that of ancient China and medieval Europe.
Samurai Warriors
Since wars between rival lords were commonplace, each lord surrounded himself with a bodyguard of loyal warriors called samurai (SAM•uh•RY). (Samurai means “one who serves.”) Samurai lived according to a demanding code of behavior called Bushido (BUSH•ih•DOH), or “the way of the warrior.” A samurai was expected to show reckless courage, reverence for the gods, fairness, and generosity toward those weaker than himself. Dying an honorable death was judged more important than living a long life.
The Kamakura Shogunate
During the late 1100s, Japan’s two most powerful clans fought for power. After almost 30 years of war, the Minamoto family emerged victorious. In 1192, the emperor gave a Minamoto leader named Yoritomo the title of shogun, or “supreme general of the emperor’s army.” In effect, the shogun had the powers of a military dictator. Following tradition, the emperor still reigned from Kyoto. (Kyoto was rebuilt on the ruins of Heian, which had been destroyed in war.) However, the real center of power was at the shogun’s military headquarters at Kamakura (KAHM•uh•KUR•uh). The 1200s are known in Japanese history as the Kamakura shogunate. The pattern of government in which shoguns ruled through puppet emperors lasted in Japan until The Kamakura shoguns were strong enough to turn back the two naval invasions sent by the great Mongol ruler Kublai Khan in 1274 and However, the Japanese victory over the Mongols drained the shoguns’ treasury. Loyal samurai were bitter when the government failed to pay them. The Kamakura shoguns lost prestige and power. Samurai attached themselves more closely to their local lords, who soon fought one another as fiercely as they had fought the Mongols.
The emperor held the highest rank, but had little real power

32. Japanese Feudalism
Samurai warriors served their daimyos; the most powerful daimyo in Japan held the title of “shogun”, who controlled the Japanese military
Samurai were highly skilled swordsmen, but also used horses and guns (after the arrival of Europeans in Japan)
Samurai Warriors
Since wars between rival lords were commonplace, each lord surrounded himself with a bodyguard of loyal warriors called samurai (SAM•uh•RY). (Samurai means “one who serves.”) Samurai lived according to a demanding code of behavior called Bushido (BUSH•ih•DOH), or “the way of the warrior.” A samurai was expected to show reckless courage, reverence for the gods, fairness, and generosity toward those weaker than himself. Dying an honorable death was judged more important than living a long life.

33. European firearms would help powerful shoguns unify Japan
Tokugawa Shogunate
Tokugawa enjoyed trade with Europeans and was fascinated to learn about their military, new technologies, and ideas
Contact Between Europe and Japan
Europeans began coming to Japan in the 16th century, during the Warring States period. Despite the severe disorder in the country, the Japanese welcomed traders and missionaries, from Portugal and, later, other European countries. These newcomers introduced fascinating new technologies and ideas. Within a century, however, the aggressive Europeans had worn out their welcome.
Portugal Sends Ships, Merchants, and Technology to Japan
The Japanese first encountered Europeans in 1543, when shipwrecked Portuguese sailors washed up on the shores of southern Japan. Portuguese merchants soon followed. They hoped to involve themselves in Japan’s trade with China and Southeast Asia. The Portuguese brought clocks, eyeglasses, tobacco, firearms, and other unfamiliar items from Europe. Japanese merchants, eager to expand their markets, were happy to receive the newcomers and their goods. The daimyo, too, welcomed the strangers. They were particularly interested in the Portuguese muskets and cannons, because every daimyo sought an advantage over his rivals. The Japanese purchased weapons from the Portuguese and soon began their own production. Firearms forever changed the time-honored tradition of the Japanese warrior, whose principal weapon had been the sword. Some daimyo recruited and trained corps of peasants to use muskets. Many samurai, who retained the sword as their principal weapon, would lose their lives to musket fire in future combat. The cannon also had a huge impact on warfare and life in Japan. Daimyo had to build fortified castles to withstand the destructive force of cannonballs. (See the photograph of Himeji Castle on page 543.) The castles attracted merchants, artisans, and others to surrounding lands. Many of these lands were to grow into the towns and cities of modern Japan, including Edo (Tokyo), Osaka, Himeji, and Nagoya.
Christian Missionaries in Japan
In 1549, Christian missionaries began arriving in Japan. The Japanese accepted the missionaries in part because they associated them with the muskets and other European goods that they wanted to purchase. However, the religious orders of Jesuits, Franciscans, and Dominicans came to convert the Japanese. Francis Xavier, a Jesuit, led the first mission to Japan. He wrote that the Japanese were “very sociable. . . and much concerned with their honor, which they prize above everything else.” Francis Xavier baptized about a hundred converts before he left Japan. By the year 1600, other European missionaries had converted about 300,000 Japanese to Christianity. The success of the missionaries upset Tokugawa Ieyasu. He found aspects of the Christian invasion troublesome. Missionaries, actively seeking converts, scorned traditional Japanese beliefs and sometimes involved themselves in local politics. At first, Ieyasu did not take any action. He feared driving off the Portuguese, English, Spanish, and Dutch traders who spurred Japan’s economy. By 1612, however, the shogun had come to fear religious uprisings more. He banned Christianity and focused on ridding his country of all Christians. Ieyasu died in 1616, but repression of Christianity continued off and on for the next two decades under his successors. In 1637, the issue came to a head. An uprising in southern Japan of some 30,000 peasants, led by dissatisfied samurai, shook the Tokugawa shogunate. Because so many of the rebels were Christian, the shogun decided that Christianity was at the root of the rebellion. After that, the shoguns ruthlessly persecuted Christians. European missionaries were killed or driven out of Japan. All Japanese were forced to demonstrate faithfulness to some branch of Buddhism. These policies eventually eliminated Christianity in Japan and led to the formation of an exclusion policy.
The Closed Country Policy
The persecution of Christians was part of an attempt to control foreign ideas. When Europeans first arrived, no central authority existed to contain them. The strong leaders who later took power did not like the introduction of European ideas and ways, but they valued European trade. As time passed, the Tokugawa shoguns realized that they could safely exclude both the missionaries and the merchants. By 1639, they had sealed Japan’s borders and instituted a “closed country policy.”
Japan in Isolation
Most commercial contacts with Europeans ended. One port, Nagasaki, remained open to foreign traders. But only Dutch and Chinese merchants were allowed into the port. Earlier, the English had left Japan voluntarily; the Spanish and the Portuguese had been expelled. Since the Tokugawa shoguns controlled Nagasaki, they now had a monopoly on foreign trade, which continued to be profitable. For more than 200 years, Japan remained basically closed to Europeans. In addition, the Japanese were forbidden to leave, so as not to bring back foreign ideas. Japan would continue to develop, but as a self-sufficient country, free from European attempts to colonize or to establish their Presence. Europeans had met with much resistance in their efforts to open the East to trade. But expansion to the West, in the Americas, as you will learn in Chapter 20, would prove much more successful for European traders, missionaries, and colonizers.
European firearms would help powerful shoguns unify Japan

34. From 1560 to 1600, three powerful shogun, known as the “Three Unifiers”, began to restore order and unify Japan
Oda Nobunaga
Toyotomi Hideyoshi
Tokugawa Ieyasu
New Leaders Restore Order
A number of ambitious daimyo hoped to gather enough power to take control of the entire country. One, the brutal and ambitious (oh•dah noh•boo•nah•gah), defeated his rivals and seized the imperial capital Kyoto in Following his own motto “Rule the empire by force,” Nobunaga sought to eliminate his remaining enemies. These included rival daimyo as well as wealthy Buddhist monasteries aligned with them. In 1575, Nobunaga’s 3,000 soldiers armed with muskets crushed an enemy force of samurai cavalry. This was the first time firearms had been used effectively in battle in Japan. However, Nobunaga was not able to unify Japan. He committed seppuku, the ritual suicide of a samurai, in 1582, when one of his own generals turned on him.
In 1568, a brutal daimyo named Oda Nobunaga conquered the Japanese capital of Kyoto and began unifying Japan

35. During the time of Tokugawa’s rule, the actual power was held by the shogun, not the emperor
Tokugawa was the shogun who completed the unification of Japan; he moved the capital city to Edo and created a line of successors who would rule for another 250 years
Tokugawa Ieyasu

36. Tokugawa Shogunate
Between 1549 and 1600, European missionaries had converted 300,000 Japanese to Christianity
This upset Tokugawa because the missionaries ignored Japanese traditions
In 1612, Tokugawa banned Christianity and began ruthlessly persecuting Christians
Christian Missionaries in Japan
In 1549, Christian missionaries began arriving in Japan. The Japanese accepted the missionaries in part because they associated them with the muskets and other European goods that they wanted to purchase. However, the religious orders of Jesuits, Franciscans, and Dominicans came to convert the Japanese. Francis Xavier, a Jesuit, led the first mission to Japan. He wrote that the Japanese were “very sociable. . . and much concerned with their honor, which they prize above everything else.” Francis Xavier baptized about a hundred converts before he left Japan. By the year 1600, other European missionaries had converted about 300,000 Japanese to Christianity. The success of the missionaries upset Tokugawa Ieyasu. He found aspects of the Christian invasion troublesome. Missionaries, actively seeking converts, scorned traditional Japanese beliefs and sometimes involved themselves in local politics. At first, Ieyasu did not take any action. He feared driving off the Portuguese, English, Spanish, and Dutch traders who spurred Japan’s economy. By 1612, however, the shogun had come to fear religious uprisings more. He banned Christianity and focused on ridding his country of all Christians. Ieyasu died in 1616, but repression of Christianity continued off and on for the next two decades under his successors. In 1637, the issue came to a head. An uprising in southern Japan of some 30,000 peasants, led by dissatisfied samurai, shook the Tokugawa shogunate. Because so many of the rebels were Christian, the shogun decided that Christianity was at the root of the rebellion. After that, the shoguns ruthlessly persecuted Christians. European missionaries were killed or driven out of Japan. All Japanese were forced to demonstrate faithfulness to some branch of Buddhism. These policies eventually eliminated Christianity in Japan and led to the formation of an exclusion policy.
The Closed Country Policy
The persecution of Christians was part of an attempt to control foreign ideas. When Europeans first arrived, no central authority existed to contain them. The strong leaders who later took power did not like the introduction of European ideas and ways, but they valued European trade. As time passed, the Tokugawa shoguns realized that they could safely exclude both the missionaries and the merchants. By 1639, they had sealed Japan’s borders and instituted a “closed country policy.”
Japan in Isolation
Most commercial contacts with Europeans ended. One port, Nagasaki, remained open to foreign traders. But only Dutch and Chinese merchants were allowed into the port. Earlier, the English had left Japan voluntarily; the Spanish and the Portuguese had been expelled. Since the Tokugawa shoguns controlled Nagasaki, they now had a monopoly on foreign trade, which continued to be profitable. For more than 200 years, Japan remained basically closed to Europeans. In addition, the Japanese were forbidden to leave, so as not to bring back foreign ideas. Japan would continue to develop, but as a self-sufficient country, free from European attempts to colonize or to establish their Presence. Europeans had met with much resistance in their efforts to open the East to trade. But expansion to the West, in the Americas, as you will learn in Chapter 20, would prove much more successful for European traders, missionaries, and colonizers.
All Japanese were forced to be faithful to Buddhism
Execution of Christians

37. Nagasaki Bay Deshima Japan Dutch ships
By 1639, they had sealed Japan’s borders and instituted a “closed country policy.” Most commercial contacts with Europeans ended. One port, Nagasaki, remained open to foreign traders. But only Dutch and Chinese merchants were allowed into the port. Earlier, the English had left Japan voluntarily; the Spanish and the Portuguese had been expelled. Since the Tokugawa shoguns controlled Nagasaki, they now had a monopoly on foreign trade, which continued to be profitable. For more than 200 years, Japan remained basically closed to Europeans. In addition, the Japanese were forbidden to leave, so as not to bring back foreign ideas. Japan would continue to develop, but as a self-sufficient country, free from European attempts to colonize or to establish their Presence. Europeans had met with much resistance in their efforts to open the East to trade. But expansion to the West, in the Americas, as you will learn in Chapter 20, would prove much more successful for European traders, missionaries, and colonizers.
Japan’s policy with foreigners was one of isolationism: the Japanese port at Deshima in Nagasaki Bay remained open, but ONLY to Dutch and Chinese merchants

38. NEXT, REVIEW SOME MATERIAL FROM THE PREVIOUS FOUR UNITS TO REFRESH YOUR MEMORIES

39. From 1405 to 1433, Zheng He explored areas along the Indian Ocean, Arabia, and East Africa, expanded trade, made contact with other cultures, and collected tribute from foreigners

40. CHINESE INNOVATIONS DURING THE TANG AND SONG DYNASTIES
CHINESE INNOVATIONS 1.
Mechanical clock 6.
Chinese writing 2.
Magnetic compass 7.
Ship building 3.
Gunpowder 8.
Vaccinations 4.
Printing press 9.
Silk weaving 5.
Paper money 10
Porcelain

41. This began a new political and social system called feudalism
The way that people got protection from outside invaders was by turning to local lords and noblemen instead of the nation’s king
This began a new political and social system called feudalism
Feudalism is a system in which land is exchanged for military service and loyalty

42. How did physical geography impact the Byzantine capital of Constantinople?
Text
Constantinople was a crossroads for trade and business between Europe, Asia, and Africa because of its location; this trade made the Byzantine Empire very wealthy

43. The Sunni-Shi’a Split
Before the Umayyads, caliphs were elected members of Muhammad’s family
Shi’a Muslims rejected the rule of the Umayyads
Sunni Muslims accepted the rule of the Umayyads
The Shi’a believe that caliphs must come directly from Muhammad’s bloodline
The Sunni believe that caliphs should follow Muhammad’s example, but do not have to be relatives

44. PERSIA’S ORGANIZED EMPIRE
When ruling their empire, the Persians were tolerant of conquered people’s cultures, built an extensive road system, and used standardized coins to promote business and trade
Metal coins with standardized values helped promote trade

45. LASTING CONTRIBUTIONS
In Han China, the teachings of the philosopher Confucius had great influence on their society Confucianism focused on filial piety (respect for elders) For a bureaucrat to get a government job, he would have to pass a civil service exam based on Confucius’ teachings
Confucius and the Social Order
Toward the end of the Zhou Dynasty, China moved away from its ancient values of social order, harmony, and respect for authority. Chinese scholars and philosophers developed different solutions to restore these values.
Confucius Urges Harmony China’s most influential scholar was Confucius
(kuhn•FYOO•shuhs). Born in 551 B.C., Confucius lived in a time when the Zhou Dynasty was in decline. He led a scholarly life, studying and teaching history, music, and moral character. Confucius was born at a time of crisis and violence in China. He had a deep desire to restore the order and moral living of earlier times to his society. Confucius believed that social order, harmony, and good government could be restored in China if society were organized around five basic relationships. These were the relationships between: 1) ruler and subject, 2) father and son, 3) husband and wife, 4) older brother and younger brother, and 5) friend and friend. A code of proper conduct regulated each of these relationships. For example, rulers should practice kindness and virtuous living. In return, subjects
should be loyal and law-abiding. Three of Confucius’s five relationships were based upon the family. Confucius stressed that children should practice filial piety, or respect for their parents and ancestors. Filial piety, according to Confucius, meant devoting oneself to one’s parents during their lifetime. It also required honoring their memory after death through the performance of certain rituals. Confucius wanted to reform Chinese society by showing rulers how to govern wisely. Impressed by Confucius’s wisdom, the duke of Lu appointed him minister of justice. According to legend, Confucius so overwhelmed people by his kindness and courtesy that almost overnight, crime vanished from Lu.
When the duke’s ways changed, however, Confucius became disillusioned and resigned. Confucius spent the remainder of his life teaching. His students later collected his words in a book called the Analects. A disciple named Mencius (MEHN•shee•uhs) also spread Confucius’s ideas.
Confucian Ideas About Government Confucius said that education could transform a humbly born person into a gentleman. In saying this, he laid the groundwork for the creation of a bureaucracy, a trained civil service, or those who run the government. According to Confucius, a gentleman had four virtues: “In his private conduct he was courteous, in serving his master he was punctilious [precise], in providing for the needs of the people he gave them even more than their due; in exacting service from the people, he was just.” Education became critically important to career advancement in the bureaucracy. Confucianism was never a religion, but it was an ethical system, a system based on accepted principles of right and wrong. It became the foundation for Chinese government and social order. In addition, the ideas of Confucius spread beyond China and influenced civilizations throughout East Asia.
Other Ethical Systems In addition to Confucius, other Chinese scholars and philosophers developed ethical systems with very different philosophies. Some stressed the importance of nature, others, the power of government. Daoists Seek Harmony For a Chinese thinker named Laozi (low•dzuh), who may have lived during the sixth century B.C., only the natural order was important. The natural order involves relations among all living things. His book Dao De Jing (The Way of Virtue) expressed Laozi’s belief. He said that a universal force called the Dao (dow), meaning “the Way,” guides all things. Of all the creatures of nature, according to Laozi, only humans fail to follow the Dao. They argue about questions of right and wrong, good manners or bad. According to Laozi, such arguments are
pointless. The philosophy of Laozi came to be known as Daoism. Its search for knowledge and understanding of nature led Daoism’s followers to pursue scientific studies.
Daoists made many important contributions to the sciences of alchemy, astronomy, and medicine.
Legalists Urge Harsh Rule In sharp contrast to the followers of Confucius and Laozi was a group of practical political thinkers called the Legalists. They believed that a highly efficient and powerful government was the key to restoring order in society. They got their name from their belief that government should use the law to end civil disorder and restore harmony. Hanfeizi and Li Si were among the founders of Legalism. The Legalists taught that a ruler should provide rich rewards for people who carried
out their duties well. Likewise, the disobedient should be harshly punished. In practice, the Legalists stressed punishment more than rewards. For example, anyone
caught outside his own village without a travel permit should have his ears or nose chopped off. The Legalists believed in controlling ideas as well as actions. They suggested that a ruler burn all writings that might encourage people to criticize government. After all, it was for the prince to govern and the people to obey. Eventually, Legalist ideas gained favor with a prince of a new dynasty that replaced the Zhou. That powerful ruler soon brought order to China. I Ching and Yin and Yang People with little interest in the philosophical debates of the Confucians, Daoists, and Legalists found answers to life’s questions elsewhere. Some consulted a book of oracles called I Ching (also spelled Yi Jing) to solve ethical or practical problems. Readers used the book by throwing a set of coins, interpreting the results, and then reading the appropriate oracle, or prediction. The I Ching (The Book of Changes) helped people to lead a happy life by offering good advice and simple common sense. Other people turned to the ideas of ancient thinkers, such as the concept of yin and yang—two powers that together represented the natural rhythms of life. Yin represents all that is cold, dark, soft, and mysterious. Yang is the opposite—warm, bright, hard, and clear. The symbol of yin and yang is a circle divided into halves, as shown in the emblem to the upper right. The circle represents the harmony of yin and yang. Both forces represent the rhythm of the universe and complement
each other. Both the I Ching and yin and yang helped Chinese people understand how they fit into the world.

46. China was protected and isolated from outsiders by deserts and the Himalayan Mountains
The Geography of China
Natural barriers somewhat isolated ancient China from all other civilizations. To China’s east lay the Yellow Sea, the East China Sea, and the Pacific Ocean. Mountain ranges and deserts dominate about two-thirds of China’s landmass. In west China lay the Taklimakan (TAH•kluh•muh•KAHN) Desert and the icy 15,000-foot Plateau of Tibet. To the southwest are the Himalayas. And to the north are the desolate Gobi Desert and the Mongolian Plateau.
River Systems Two major river systems flow from the mountainous west to the Pacific Ocean. The Huang He (hwahng•HUH), also known as the Yellow River, is found in the north. In central China, the Chang Jiang (chang•jyhang), also called Yangtze (yang•SEE), flows east to the Yellow Sea. The Huang He, whose name means “yellow river,” deposits huge amounts of yellowish silt when it overflows its banks. This silt is actually fertile soil called loess (LOH•uhs), which is blown by the winds from deserts to the west and north. Environmental Challenges Like the other ancient civilizations in this chapter, China’s first civilization developed in a river valley. China, too, faced the dangers of floods—but its geographic isolation posed its own challenges.
• The Huang He’s floods could be disastrous. Sometimes floods devoured whole villages, earning the river the nickname “China’s Sorrow.”
• Because of China’s relative geographic isolation, early settlers had to supply their own goods rather than trading with outside peoples.
• China’s natural boundaries did not completely protect these settlers from outsiders. Invasions from the west and north occurred again and again in Chinese history.
China’s Heartland Only about 10 percent of China’s land is suitable for farming. Much of the land lies within the small plain between the Huang He and the Chang Jiang in eastern China. This plain, known as the North China Plain, is China’s heartland. Throughout China’s long history, its political boundaries have expanded and contracted depending on the strength or weakness of its ruling families. Yet the heartland of China remained the center of its civilization.

47. IF YOU HAVE CORRECTLY ANSWERED ALL OF THE QUESTIONS ON YOUR REVIEW PACKET, YOU WILL BE READY FOR THE UNIT 8 TEST

48. 
Originally created by
Christopher Jaskowiak