CC BY
0
Самойловский А.Л., Самойловский А.Л. Великий шелковый путь и его влияние на культурный обмен и экономическое развитие древних цивилизаций
2 июля 2024 20:00 " 2024-3(40)
Наука. Общество. Оборона. 2024. Т. 12. № 3. С. 27-27. Nauka. Obsestvo. Oborona. 2024. Vol. 12, no. 3. P. 27-27.
УДК: 94(3)
DOI: 10.24412/2311-1763-2024-3-27-27
Поступила в редакцию: 03.03.2024 г. Опубликована: 03.07.2024 г. Submitted: March 3, 2024 Published online: July 3, 2024
Для цитирования: Samoylovskiy A.L., Samoylovskiy A.L. The Great Silk Road and its impact on Cultural exchange and Economic development in Ancient Civilizations // Наука. Общество. Оборона. 2024. Т. 12, №3(40). С. 27-27.
https://doi.org/10.24412/2311-1763-2024-3-27-27.
For citation: Samoylovskiy A.L., Samoylovskiy A.L. The Great Silk Road and its impact on Cultural exchange and Economic development in Ancient Civilizations. - Nauka. Obsestvo. Oborona = Science. Society. Defense. Moscow. 2024;12(3):27-27. (In Eng.).
https://doi.org/10.24412/2311-1763-2024-3-27-27.
Благодарности: Статья подготовлена при научном руководстве и поддержке педагога по академическому английскому языку (ENG103 International Program) Johannes Godfried Maria Kirkels.
Acknowledgements: The article was prepared with the scientific guidance and support of an academic English tutor (ENG103 International Program) Johannes Godfried Maria Kirkels.
Конфликт интересов: О конфликте интересов, связанном с этой статьей, не сообщалось. Conflict of Interest: No conflict of interest related to this article has been reported.
© 2024 Автор(ы). Статья в открытом доступе по лицензии Creative Commons (CC BY). https://creativecommons.org/licenses/by/4.0/ © 2024 by Author(s). This is an open access article under the Creative Commons Attribution International License (CC BY)
WORKS OF YOUNG SCIENTISTS
Review
THE GREAT SILK ROAD AND ITS IMPACT ON CULTURAL EXCHANGE AND ECONOMIC DEVELOPMENT
IN ANCIENT CIVILIZATIONS
Alexey L. Samoylovskiy 1 , Andrey L. Samoylovskiy 2
1 2 Stamford International University, Hua Hin, Thailand
1 ORCID: https://orcid.org/0000-0001-7693-0798, е-mail: alexsamoylovskiy@gmail.com
2 ORCID: https://orcid.org/0009-0004-1463-0537, е-mail: andreysamoilovskiy@gmail.com
Abstract:
This paper explores the impact of the Great Silk Road on ancient civilizations, emphasizing its role in facilitating cultural exchange and fostering economic development through interconnected trade. This research delves into the intricate dynamics of the Great Silk Road and its profound influence on ancient civilizations, particularly focusing on its role in catalyzing cultural exchange and fostering economic development. At its core, the study aims to illuminate how the interconnected trade routes of the Silk Road acted as conduits for the exchange of both tangible commodities and intangible assets, thereby shaping the social, cultural, and economic landscapes of the ancient world. The primary thesis posits that the Silk Road served as a transformative conduit for the exchange of tangible and intangible assets. The Roman Empire and the Han Dynasty had a vibrant artistic and commercial interchange made possible by the Silk Road. Rome was a major exporter of fine glassware to China, Korea, and Japan, including mosaic bowls and bottles. China sent Rome much-needed silk, pearls, spices, porcelain, and lacquerware in exchange. Cultural influences were also brought via the trade routes, this is seen in the Greco-Buddhist art, which combines Buddhist and Greek features. Greek themes made their way to China, where they even impacted Japanese temple designs. Along this commerce network, images of Buddha and the Three Hares also disseminated. These examples show the artistic borrowings and cultural exchanges that occurred along the Silk Road, enabling concepts, pictures, and religious symbols to travel great distances and have an impact on a variety of cultures. The Silk Road's land routes traversed Asia, connecting China to the Mediterranean, while the Maritime Silk Road facilitated maritime trade between East Asia, Southeast Asia, South Asia, and the Middle East. And these networks led to the development of cities such as Bukhara, Samarkand, Xi'an. Cities along the Maritime Silk Road, including Quanzhou and Melaka, became trade hubs, fostering economic prosperity and cultural exchange.
Keywords: Silk Road, China, Asia, Asian trade market, history of Asia, history of logistics in Asia, economy of Asia, economy of China, economy of Russia, cultural and religious exchange of southern regions of Asia and China
INTRODUCTION
Background
The Great Silk Road, an ancient network of interconnected trade routes, stands as one of the most influential and transformative phenomena in the history of human civilization. Spanning vast distances and connecting diverse cultures, the Silk Road played an important role in shaping the exchange of goods, ideas, and technologies between the East and West. To fully evaluate the impact of the Silk Road on cultural exchange and economic development, it is essential to delve into the key aspects that define this historical phenomenon.
Time Period
The term "Silk Road" was introduced by the German geographer Ferdinand von Richthofen in the late 19th century. This vast network of trade routes linked the East and West, connecting regions from China through Central Asia, the Middle East, and into Europe. The name itself reflects the significant trade in silk that flourished along these routes, but the exchanges were not limited to this fabric alone.
Despite the fact that there were early contacts between the civilizations of the East and West, the Silk Road flourished over several centuries, with its origins dating back to the Han Dynasty in China (202 BCE - 220 CE). However, its "golden age" was during the Tang (618 - 907 CE) and the decline came to the dynasty Yuan (1271 - 1368 CE).
Geography and Main Participants
The geographical expanse of the Silk Road was immense, covering a diverse range of landscapes, from the deserts of Central Asia to the mountainous terrains of the Middle East and the vast plains of China. As stated above, the Silk Road was not a single route but a complex web of interconnected path, but the main land routes were the "northern" and "southern" routes. This network of routes facilitated the movement of people, goods, and ideas across challenging landscapes. Moreover, the Silk Road, extended its influence beyond the vast continental expanses to encompass maritime routes, establishing a comprehensive system of exchange. The maritime Silk Road interconnected the major ports of the Indian Ocean, linking China with Southeast Asia, the Indian subcontinent, the Arabian Peninsula, and East Africa. The Silk Road played a crucial role in connecting the East and West, bridging diverse civilizations, and fostering economic development for many centuries even after main land road was abandoned.
Major participants included the Chinese, who provided silk, tea, and porcelain; the Central Asians, contributing valuable horses and jade; the Middle Eastern and Mediterranean societies, trading spices, textiles, and precious metals, Romans and Byzantines who exported glass and art objects. This intricate network also facilitated the exchange of religious beliefs, philosophies, and artistic influences. Concurrently, various empires and civilizations, such as the Kushan Empire, Persian played pivotal roles in the economic and cultural exchanges along the Silk Road.
While silk was a highly coveted commodity, the Silk Road facilitated the exchange of many goods. Spices, precious metals, gemstones, and textiles flowed from one end to the other, enriching the markets along the way. Equally significant was the exchange of ideas, philosophies, and technologies. Buddhism spread from India to East Asia, while Hellenistic influences reached China. Indeed, the Silk Road became a conduit for the transmission of not only tangible goods but also intangible cultural elements that shaped the identities of the civilizations it touched.
In conclusion, understanding the vastness of the Silk Road, the diverse landscapes it traversed, and the range of participants involved is crucial to appreciating its profound impact on ancient civilizations. The following sections of this article will delve deeper into how this web of trade routes facilitated cultural exchange and fostered economic development on a global scale.
Objectives
This article aims to delve into the impact of the Great Silk Road on ancient civilizations, focusing on both its historical significance and its role in shaping cultural exchange and economic development. The primary objectives of this report are as follows:
1. Describe the History of the Silk Road:
Explore the origins and development of the Silk Road, tracing its historical trajectory from its inception during the Han Dynasty in China to its decline during Yuan dynasty.
Examine the geography and evolution of the Silk Road as a complex network of trade routes, considering the contributions of various civilizations and empires over the centuries. Highlight key turning points, influential figures, and the geographical diversity that characterized this exchange system.
2. Investigate the Influence of the Silk Road on Cultural Exchange:
Explore how the Silk Road served as a conduit for the exchange of cultural elements, including art, philosophy, and religious beliefs.
Examine the artistic syncretism that emerged as a result of cross-cultural interactions, identifying distinct styles and themes that evolved along the Silk Road.
3. Examine Economic Development Caused by the Silk Road:
Analyze the economic impact of the Silk Road on participating civilizations, considering the flow of goods across vast distances.
Investigate the economic innovations and advancements spurred by the Silk Road, including the development of trade routes, the growth of urban centers, and the enrichment of local economies through increased commerce.
By addressing these objectives, this article aims to provide a comprehensive understanding of how the Great Silk Road not only shaped the historical landscape but also profoundly influenced the cultural and economic dynamics of ancient civilizations. Through an exploration of the tangible and intangible assets exchanged along these routes, we can uncover the intricate interplay of ideas, goods, and innovations that defined this pivotal period in human history.
Methodology
To investigate the impact of the Great Silk Road on cultural exchange and economic development in ancient civilizations, a comprehensive research approach was adopted.
An extensive review of academic literature was conducted. Various studies and articles related to the Great Silk Road and its influence on ancient civilizations were collected. The literature review encompassed historical, archaeological, and anthropological perspectives. Separate books specifically dedicated to the Great Silk Road and its historical significance were identified and analyzed. These books provided in-depth insights into the events, transactions, and cultural interactions along the Silk Road. These sources provide a description of different historical records, manuscripts, and ancient documents, which were explored to gain primary insights into the activities along the Silk Road. This included examining trade records, diplomatic correspondences, and cultural artifacts.
Academic databases and digital libraries (for instance ResearchGate, Academia.edu, Cyberleninka, JSTOR) were utilized to access scholarly articles and research papers. This allowed for a systematic gathering of information from various academic disciplines, contributing to a multidimensional analysis.
The collected data was subjected to thematic analysis to identify recurring patterns and themes related to cultural exchange and economic development. This approach facilitated the extraction of meaningful insights from diverse sources. The information gathered from different sources was systematically correlated to establish connections and relationships between cultural exchanges and economic developments along the Silk Road.
In conclusion, this research employed a multifaceted methodology that combined historical analysis and literature review. By gathering information from various sources, this study aims to provide a comprehensive understanding of how the Great Silk Road influenced cultural exchange and economic development in ancient civilizations.
Scope And Limitations
The primary focus of this research is on exploring the historical development of the Great Silk Road. The study delves into the establishment, expansion, and evolution of the Silk Road networks that connected ancient civilizations.
The research extensively examines the trade conducted along the Silk Road, encompassing tangible assets such as goods, commodities, and artifacts, as well as intangible assets, including cultural practices, knowledge, and artistic expressions. The economic development discussed in this research is confined to the historical context of the Silk Road. The study does not extend to a detailed contemporary economic analysis of the regions involved, and it does not explore modern economic implications of the ancient Silk Road interactions.
The study investigates the cultural exchange facilitated by the Silk Road, with a particular emphasis on the transfer of artistic styles, craftsmanship techniques, and cultural aesthetics among ancient civilizations. The research is limited to the geographical regions directly impacted by the Silk Road, and it does not extensively cover peripheral areas. The study focuses on the major civilizations and cultural exchanges along the Silk Road routes.
An integral aspect of the research involves exploring how the Silk Road served as a conduit for the spread of religious beliefs and practices. The research is delimited in its scope regarding the examination of how religions themselves influenced the ethics of the peoples along the Silk Road. While acknowledging the significance of religious exchange, the study does not delve deeply into the ethical ramifications of these religious interactions. Due to the vast linguistic and cultural diversity along the Silk Road, language barriers and variations in cultural interpretation may pose limitations in the comprehensive understanding of certain historical events. The study acknowledges these limitations and seeks to mitigate them through careful cross-referencing.
While the research aims to provide a nuanced understanding of how the Great Silk Road influenced ancient civilizations, it is important to recognize the outlined scope and limitations. By delineating these parameters, the study maintains a focused and balanced approach, offering valuable insights within the defined boundaries of investigation.
The Origins of Sino-Roman Relations
Exploring interactions between Hellenistic culture and the Qin Dynasty, the historical connections formed, highlighted by the Greco-Bactrian Kingdom's role and the Roman diplomatic mission in 166 CE, reveal a crucial chapter in the development of cultural, economic, and technological exchanges between East and West. Understanding these early connections is essential in understanding the foundations of the relationship that shaped the course of history between distant civilizations. Potential
contacts between Hellenistic culture and the Qin Dynasty may have taken place in the latter part of the third century BCE, after Macedonian king Alexander the Great's (reign 336 - 323 BCE) wars in Central Asia [6].
This period coincides with the establishment of Hellenistic kingdoms, some of which were relatively close to China, such as the Greco-Bactrian Kingdom. Together with the Indo-Greek Kingdom, the Greco-Bactrian Kingdom was a Greek state that symbolized the eastern region of the Hellenistic world in Central Asia and the Indian subcontinent. Founded in 256 BCE by the satrap of the Seleucids, Diodotus I Soter, it lasted until approximately 120 BCE. There is evidence that the Greco-Bactrians likely led expeditions to Kashgar and Urumqi in Xinjiang, leading to the earliest known contacts between the West and China around 220 BCE. For instance, north of the Tian Shan, at the entrance to China, several figurines and depictions of Greek warriors have been found. Additionally, patterns with rosettes, meanders, and glass inserts, clearly reflecting external influence, can be identified on early bronze mirrors from the Han Dynasty. Furthermore, the results of excavations on the territory of the tomb of the first emperor of China, Qin Shi Huangdi (reigned 221 - 210 BCE), suggest that ancient Greeks likely presented gifts to him in the Greek style. During excavations of a tomb from the 4th century BCE in the province of Gansu, which was part of the Qin state, items of Western origin were found, such as glass beads and a blue-glazed cup of Mediterranean origin [28].
However, it is worth noting that identifying explicit signs of cultural exchange at such an early stage appears to be quite challenging. Nevertheless, China's economic needs, such as the demand for horses, were beginning to take shape during this time, and the Greco-Bactrian Kingdom would later play a significant role in the development of the Silk Road. An additional example of early efforts in establishing contact is the significant event associated with the military commander of the ancient Chinese Han Dynasty, Ban Chao (32 - 102 CE). In 90 CE, he restored China's control and suzerainty over the western regions, successfully suppressing the Daxia (Dayuezhi) and the northern Xiongnu. These military achievements led to the subjugation of city-states such as Kucha, Turfan, Hotan, Kashgar, and Karasahr by 94 CE. Ban Chao gave his emissary Gan Ying the task of exploring the Far West in 97 CE. After making travel from the Tarim Basin to Parthia and the Persian Gulf, Gan Ying wrote a comprehensive report of his travels in the western regions [9, 12]. During his investigations, he potentially reached Mesopotamia, then part of the Parthian Empire. Initially intending to proceed to the Roman Empire, warnings from the Parthians about dangers and the extended duration of the journey dampened his enthusiasm. Ultimately, upon returning to China, Gan Ying brought extensive information about the countries west of Chinese territories, including the Mediterranean Basin. It is believed that he left an account of the Roman Empire based on oral narratives and other secondary sources. This significant episode illustrates how intermediate empires, such as the Parthian Empire, sought to maintain control over early trade routes, creating barriers to direct connections between China and Rome [2].
In the year 166 CE, a unique diplomatic mission from Rome arrived in China, presumably sent by Emperor Antoninus Pius or his adopted son Marcus Aurelius Antoninus. This historical moment marked the first documented direct contact between two great empires of that time. The envoys brought valuable gifts such as rhinoceros' horns, ivory, and turtle shells, likely acquired in South Asia. However, unfortunate events like robbery or shipwreck could have led to the loss of the original goods during the journey. The question of the Romans' status, whether they were mere merchants or official diplomats sent by the emperor, remains unclear. Nevertheless, similar embassies became a common practice in the future. In the early 3rd century CE, envoys were sent to the Northern Chinese court of Cao Wei (220 - 266 CE) with valuable gifts, including glassware of various colors. This exchange marked the beginning of cultural and technological enrichment. For instance, a few years later, Roman craftsmen shared with the Chinese the technique of glassmaking using fire [5].
In conclusion, the late 3rd century BCE witnessed potential interactions between representatives of Hellenistic culture and the Qin Dynasty, revealing historical connections between these distant cultural spheres. The Greco-Bactrian Kingdom played an important role, with evidence suggesting early expeditions to Xinjiang and the presentation of Greek-style gifts to the first emperor of China, Qin Shi Huangdi. As economic needs and the demand for horses in China grew, the Greco-Bactrian Kingdom became integral to the development of the Silk Road. The military achievements of Ban Chao in the 1st century CE furthered contact, as seen in Gan Ying's exploration of the Far West, bringing extensive information about the Mediterranean Basin. The documented arrival of a Roman diplomatic mission in 166 CE marked the first direct contact between the Roman Empire and China, setting the stage for future exchanges that enriched both cultures, including the sharing of glassmaking techniques. These early interactions laid the foundation for a complex web of connections that shaped the cultural, economic, and technological exchanges between East and West in ancient times.
The Silk Road was not a single route but comprised various pathways. This network of trade routes, went through diverse geographical landscapes, including the vast deserts, towering mountain ranges, and open seas. These geographical features not only shaped the routes, such as the Northern and Southern paths, but also influenced the types of goods traded, fostering a dynamic interplay between cultures. Understanding the geographical aspects of these trade routes enhances appreciation of the challenges and opportunities presented by the diverse terrains, which, in turn, influenced the course of history, trade, and cultural exchange [24].
The Northern Route
The route was initially developed by the Han Dynasty in the latter half of the 1st century BCE with the aim of establishing a diplomatic alliance against the nomadic Xiongnu tribes, with whom China regularly combated. Over time, this route became a key trade path throughout subsequent dynasties. Its starting point was in Chang'an, the capital of the Western Han and Tang dynasties. Flowing northwest through the province of Gansu from Shaanxi, the route divided into three branches. Two of these crossed the Taklamakan Desert and came together at Kashgar after going through the mountain ranges to the north and south of it. An alternative path crossed Turpan, Talgar, and Almaty in the area that (now southeast Kazakhstan), to the north of the Tian Shan Mountains. The routes split in the western region of Kashgar. While one branch crossed via Kokand in the Fergana Valley (in contemporary eastern Uzbekistan) and subsequently continued westward across the Karakum Desert, the other branch fell through the Alay Valley towards Termez (in modern Uzbekistan) and Balkh (in modern Afghanistan). Before arriving at the historic city of Merv in Turkmenistan, both routes reconnected with the main southern road. The other northern route continued northwest, passing the Aral Sea, the Caspian Sea to the north, and finally the Black Sea. Mostly used as a caravan route, the Northern Silk Road brought a wide range of items to China. Among these were products such as dates, saffron powder, and pistachios from Persia, frankincense, aloe, and myrrh from Somalia, as well as sandalwood from India. Caravans also carried
glass bottles from Egypt and Rome. In return, China exported its unique goods, including silk, lacquerware, and porcelain. This exchange of goods contributed to the cultural enrichment of both sides of the Silk Road [25, 29].
The Southern Route
Originally, the principal route from China across the Karakoram Mountains was the Southern route, also called the Karakoram Route. It stretched westward and occasionally curved south, giving travelers the choice to finish their journey by sea from different locations. After navigating over tall mountains, the route entered Afghanistan and proceeded across northern Pakistan until joining the northern route again close to Turkmenistan. It also crossed the Hindu Kush highlands. It left Merv and went straight west, passing through Mesopotamia, northern Iran, and the northern region of the Syrian Desert before arriving at the Levant. Here, overland routes branched off to the south into North Africa and from the north through Anatolia, where Mediterranean trade ships frequently traveled to Italy. Additional Silk Road routes included a direction from Herat through Susa to Charax Spasinu in the eastern part of the Persian Gulf, passing through Petra and heading towards Alexandria and other ports in the eastern Mediterranean. These routes provided direct delivery of goods to Rome by sea. Additionally, there was a southwest direction from the Brahmaputra River delta (modern Ganges), serving as a significant international trade center where precious stones and other goods from Thailand and Java were traded, contributing to the expansion of cultural and commercial connections in ancient times [28].
The Maritime Route
In addition to the overland routes, it's important to note the existence of the Maritime Silk Road. The South China Sea, the Malacca Strait, the Indian Ocean, the Bay of Bengal, the Arabian Sea, the Persian Gulf, and the Red Sea were all crossed via this trading route. By way of the East China Sea and the Yellow Sea, it also linked China to the Korean Peninsula and Japan. This route provided maritime links between great cultures and trading centers, facilitating the exchange of goods, knowledge, and ideas over the centuries. The Maritime Silk Road, which had its origins in the Maritime Jade Road, formed a crucial network for jade trade in Southeast Asia. Originating in Taiwan and the Philippines, this route was in operation for thousands of years prior to the Maritime Silk Road, which dates back to approximately 2000 BCE. Trade grew as a result of early exchanges between indigenous populations in Taiwan and the Philippines and later extended to sections of Vietnam, Malaysia, Indonesia, Thailand, and other Southeast Asian countries. This ancient trade network, served as a precursor to the Maritime Silk Road. It became not only a pathway for jade exchange but also a conduit for the spread of various goods, including spices from Southeast India. The Maritime Silk Road inherited this ancient and successful trade network [3].
The Maritime Silk Road was an integral part of ancient trade routes, transporting a variety of goods, including aromatic substances and Buddhist artifacts, on its ships. This route played a key role in the spread of Buddhism and served as a foundation for the exchange of culture, knowledge, and commodities. The Song Dynasty in China built up its trading fleet between the tenth and thirteenth centuries, partly as a reaction to the closure of the overland Silk Road. As a result, Chinese trading colonies were established in Southeast Asia, and maritime trade flourished. Ports such as "Quanzhou" (Zaytun) and "Guangzhou" (Canton) became regional trading centers in China. Thus, the Maritime Silk Road successfully connected China with Southeast Asia, the Indonesian archipelago, the Indian subcontinent, the Arabian Peninsula, stretching to Egypt and eventually Europe. This trade route played a crucial role in shaping international relations and facilitating the exchange of various aspects of culture [5].
In conclusion, the Silk Road was a huge network of trade routes that allowed for cross-continental trade. It was not a single path, but rather a collection of interconnected ones. The Northern Route, initially developed by the Han Dynasty, extended from Chang'an through Central Asia to the Mediterranean. Carrying a diverse array of goods, it fostered cultural exchange between East and West. The Southern Route, traversing the Karakoram Mountains, branched into diverse paths, connecting China to the Levant and facilitating interactions along the way. In addition to overland routes, the Maritime Silk Road played an important role, connecting China to Southeast Asia, the Indian subcontinent, and eventually Europe. Originating from ancient maritime trade networks, it facilitated the exchange of goods, culture, and knowledge, becoming a vital conduit for the spread of Buddhism and fostering international relations. All of these routes significantly influenced the way civilizations interacted.
History Of the Silk Route
Examining the Silk Road's historical development is essential for understanding its profound impact on shaping cultural, economic, and geopolitical interactions between diverse civilizations. This exploration is integral to comprehending the broader thesis on the transformative influence of the Silk Road, laying the groundwork for intercultural relationships. Originally named for the profitable silk trade that began in China, the concept of the Great Silk Road was popularized in 1877 by Ferdinand von Richthofen, after his seven trips to China "with commercial interests in a proposed railway to connect Europe and China" [29].
However, the term itself was used long before that. In the modern era, some historians prefer the term "Silk Roads" as they believe it more accurately reflects the complex network of overland and maritime routes. The Silk Road, initiated and expanded by the Han Dynasty through exploration and conquests in Central Asia. this was a complex process that began with the exploration and connection of the Mediterranean Sea to the Fergana Valley. Finding the path via the Tarim Basin and the Hexi Corridor, which extended into China, was the next significant step. Around 130 BCE, envoys of the Han Dynasty traveled to Central Asia in response to reports from Chinese diplomat Zhang Qian, who had been sent to form an alliance with the Yuezhi against the Xiongnu. This marked the beginning of the network's considerable expansion [25, 27].
Zhang Qian traveled personally to Kangju, the Bactrian County of Daxia, which still had vestiges of Greco-Bactrian sovereignty, then to the Yuezhi region in Transoxiana, and the kingdom of Dayuan in Fergana. He also mentioned nearby countries in his records that he did not visit, like Mesopotamia, Parthia, and Shendu (the Indian subcontinent). These historic expeditions and missions played a significant role in creating the Silk Road and promoting East-West trade and cultural exchanges because
Chinese rulers were attracted to the powerful horses owned by the Greek kingdoms of Central Asia. The significance of these horses lay in their speed and strength, which played a crucial role in countering the nomadic Xiongnu people. Emperor Wu of the Han Dynasty received reports from the diplomat Zhang Qian about the swift and powerful horses of Fergana, known as "heavenly horses". Recognizing their potential to enhance the quality of the Chinese cavalry against the nomadic Shanyu people, he sent envoys to explore the region and establish trade routes for importing these horses. But in addition to rejecting the agreement, the Dayuan King also seized the gold meant as payment and ambushed the Han envoys as they were returning home. Enraged and determined, the Han court sent an army under General Li Guangli's command to conquer Dayuan in retaliation. But their first invasion lacked sufficient supplies and was bad prepared. Two years later, a bigger, better-equipped second mission was sent out. They were successful in besieging Dayuan's capital city of Alexandria Eschate and forced Dayuan to unconditionally surrender. After, the Han expeditionary forces took control of Dayuan and amassed a sufficient number of horses to enhance their breeding line back in Han. Chinese soldiers established their foothold in Central Asia and the Silk Road as a major trading route immediately after winning the wars between the Han and the Xiongnu and the War of the Heavenly Horses against the Greco-Bactrian Kingdom [9, 10, 11].
Thus, in the 1st century BCE, the Silk Road essentially began to take shape. This occurred due to China's efforts to assert its route to the Western world and India, involving both direct settlements in the Tarim Basin region and the development of diplomatic relations with other countries. The Maritime Silk Road began to open at about the same period in the first century BCE. It encompassed Roman-controlled ports in Egypt and the Nabataean kingdoms on the northeastern coast of the Red Sea, as well as ports in India and Sri Lanka. At the very least, it is important to recognize that the Eurasian continent was crossed by a multitude of routes, that the governments of the Han and Roman dynasties did not place a great deal of emphasis on longdistance trade, and that silk was just one type of commodity that was traded locally [25].
In summary, the Silk Road, which was first created in the first century BCE by the Han Dynasty, developed into a complex transcontinental network that linked trade routes throughout Asia. The exploration and diplomatic efforts of envoys like Zhang Qian were instrumental in shaping this complex web of overland and maritime routes. The strategic significance of the Silk Road became evident as Chinese rulers sought resources, including the famed "heavenly horses" of Fergana, leading to military campaigns that solidified China's presence in Central Asia. The Silk Road began to take shape in the first century BCE, connecting China with the West and India via diplomatic ties and direct settlements. Concurrently, the Maritime Silk Road emerged, further enhancing the exchange of goods, culture, and knowledge between diverse civilizations.
Relations Of The Roman Empire And Byzantium With China
Following the Roman conquest of Egypt in 30 BCE, there was a period of trade and connection between China, Southeast Asia, India, the Middle East, Africa, and Europe. This period was distinguished by exceptional wealth and scale. The Roman Empire came into control of the eastern trade routes that the Arabs and earlier Hellenistic powers had absorbed into the Silk Road. Roman citizens experienced unprecedented luxury and prosperity, which had a good effect on the whole empire. Archaeological excavations at the capital of the Silla Kingdom (modern Korea) have uncovered glassware in the manner of the Romans. This suggests that Roman artifacts were effectively sold to the Korean Peninsula. This underscores the far-reaching influence of the Roman Empire on trade connections along the Silk Road and its significant contribution to global cultural and commodity exchange. Moreover, from Eudoxus of Cyzicus about 130 BCE onwards, Greco-Roman trade with India flourished. Between 27 BCE and 14 CE, under the reign of Emperor Augustus, up to 120 ships were sailing each year from the Roman port of Myos Hormos to India. Via ports like Berenice and Barbaricum, the Roman Empire was linked to the Central Asian Silk Road, which extended its path along the western coast of India. Although intercontinental trade and communications became regular, periodic wars between Rome and Parthia, the intermediary empire, repeatedly hindered movement along the Silk Road. Chinese wealth grew as they supplied silk and other luxury items to the Roman Empire, where affluent women admired their beauty. The Roman Senate, attempting to retain gold in the country and uphold moral standards, and several times tried to ban the wearing of silk. However, Chinese goods remained in demand, and Rome's own silk production could not compete with the quality and refinement of Chinese silk [18, 19].
With the fall of the Western Roman Empire in the 5th century CE, the demand for Asian products declined. Nevertheless, trade relations with China were continued by the Eastern Roman Empire, Byzantium, maintaining connections with the Far East. Byzantine Emperor Justinian (reigned 527 - 565 CE) took remarkable measures to obtain a monopoly on silk production in his empire. He sent monks as secret agents on the Silk Road, with the goal of stealing silkworm eggs. This audacious plan led to the Byzantine Empire initiating silk production, especially in the region of Thrace in northern Greece [18].
Moreover, in 568 CE, Byzantine diplomatic success continued when a Sogdian embassy presented Istami, the ruler of the First Turkic Khaganate. This alliance with the Byzantines was aimed against the Sasanian Empire under the rule of Khosrow I. By working together with Istami, the Byzantines were able to trade directly with the Sogdians and obtain Chinese silk, avoiding Sasanian intermediaries. Although as stated above, the Byzantines had successfully stolen silkworm eggs in China, the quality of Chinese silk still surpassed anything that could be produced in the West. Nevertheless, these events made Byzantium a key player in silk production and trade in medieval Europe [1].
The Silk Road also had important diplomatic significance. Records from the Tang Dynasty (618 - 907) chronicles imply that the Byzantine Empire, or Fu-lin, was essentially the same as the former Daqin (the Roman Empire). During this period, official embassies from Fu-lin are noted, starting from the year 643 when an embassy, led by Constans II, is believed to have arrived at the court of Emperor Taizong. Michael VII Doukas sent the final known official embassy in 1081 to the court of Song Dynasty (960 - 1279) Emperor Shenzong. These events testify to the close diplomatic relations between China and Byzantium during that time [2]. By the time of the Mongol conquest of China and the establishment of the Yuan Dynasty (1271 - 1368), connections and contacts between Asia and the West had become quite diverse. One such instance is a Byzantine who rose to prominence as a physician and astronomer at Khanbaliq, the Mongol court of Kublai Khan, the creator of the Yuan Dynasty. This Byzantine was granted the noble title "Prince of Fu-lin". Another interesting example is Rabban Bar Sauma, a Uighur Christian diplomat and Nestorian. He set out from his home in China to Khanbaliq (Beijing), representing the interests of Arghun, the grandnephew of Kublai Khan. While traveling throughout Europe, Rabban Bar Sauma tried to forge closer ties and military alliances with the Byzantine Emperor Andronikos II Palaiologos, Pope Nicholas IV, Edward I of England, and Philip IV of France. Undoubtedly, his connections with Khanbaliq and the Byzantine Empire created unique diplomatic opportunities. Another
example is the fact that the Emperor of the Yuan Dynasty entrusted a presumed Byzantine merchant with delivering a proclamation about the establishment of the new Ming Dynasty to the court of the Byzantine Emperor John V Palaiologos in September 1371. It is possible that this individual was Nicholas de Bentra, the Catholic bishop of Khanbaliq. These connections and exchanges of messages between China and Byzantium during this period in history truly underscore the global aspects of trade and diplomacy characteristic of the Silk Road [17].
In summary, the period following the Roman conquest of Egypt in 30 BCE witnessed a flourishing era of communication and trade along the Silk Road, connecting China, Southeast Asia, India, the Middle East, Africa, and Europe. The Roman Empire, inheriting eastern trade routes, fostered prosperity and luxury for its citizens. Evidence of Roman artifacts reaching the Korean Peninsula highlights the far-reaching influence of the Roman Empire on Silk Road trade connections. The Romans conducted profitable trade with India despite the recurrent battles that impeded travel along the Silk Road, while Chinese riches increased as a result of their supply of silk to Rome. The demand for Asian goods decreased after the fall of the Western Roman Empire in the fifth century, but trade with the Eastern Roman Empire continued. Byzantine Emperor Justinian's efforts to obtain a silk production monopoly further solidified Byzantium as a key player in medieval European silk trade. Diplomatic relations between China and Byzantium continued, exemplified by official embassies and unique individuals like Rabban Bar Sauma. These historical connections underscore the global aspects of trade and diplomacy that defined the Silk Road during this significant period in history.
Golden Age of The Silk Road
Although the Silk Road initially "opened up" during Emperor Wu of the Han Dynasty (141 - 87 BCE), it was shut down in 678 CE when the Tibetans took control of it. In the Ordos region, which was formerly Hun territory, the Turks were dispersed during this time. In the center steppe, the Tang Dynasty actively pursued a military policy of supremacy. As a result, the Tang Dynasty, in alliance with Turkic allies, conquered and subjugated Central Asia in the 640s and 650s. The Eastern Turkic Khaganate and then the Western Turkic Khaganate, crucial allies of the Byzantine Empire, were conquered. Following these successful conquests, the Tang Dynasty gained full control of Suyab, a strategically important location along the Silk Road. The Tang Dynasty reestablished four garrisons in Anxi in 699 CE, during the reign of Empress Wu Zetian, reopening the Silk Road and restoring direct trade between China and the West. Trade between the East and the West was busy at the Silk Road's height, which benefited Persian and Sogdian merchants. Additionally, the Chinese Empire opened up to other cultures and grew cosmopolitan, particularly in its urban areas [14].
During this time, Chinese maritime presence was notable in the Persian Gulf, the Red Sea, as well as in Persia, Mesopotamia, Arabia, Egypt, Axum, and Somalia. The economy that brought together different regions along the Silk Road attracted tribal societies that were previously living in isolation. Nomadic pastoralists and other groups with more primitive cultural development could now come into contact with the wealth and opportunities of civilization. Among them were the Sogdians, an Iranian tribe inhabiting the region of Sogdiana along the Zeravshan River, from modern-day Bukhara (Uzbekistan) to Khujand (Tajikistan). The Sogdians became key caravan traders, dominating trade between the East and the West from the 4th to the 8th century [19, 20, 21].
Moreover, the Silk Road influenced the formation of military states of nomadic origin in Northern China and contributed to the spread of Nestorian, Manichaean, Buddhist, and later Islamic religions in Central Asia and China. The city of Baghdad, founded during the Abbasid dynasty, overtook Ctesiphon as the principal trading hub on the Silk Road during the Islamic era (8th-13th centuries). Ultimately, these trade routes contributed to the formation of the largest continental empire in history—the Mongol Empire. Its political centers were located along the Silk Road, including Beijing in Northern China, Karakorum in central Mongolia, Samarkand in Transoxiana, and Tabriz in Northern Iran [23].
In conclusion, the Silk Road, initially established during the Han Dynasty, faced a temporary closure under Tibetan control in 678 CE but was reopened by the Tang Dynasty in 699 CE after successful military campaigns in Central Asia. This period marked the zenith of the Silk Road's influence, fostering active trade between the East and the West, with Persian and Sogdian merchants benefiting. The Tang Empire's cosmopolitanism and openness to foreign cultures, along with the development of the Maritime Silk Road, contributed to its economic prosperity. The Silk Road drew in formerly remote tribal societies, helped military states emerge in Northern China, and influenced the spread of many faiths throughout China and Central Asia. During the Islamic era, Baghdad became the major city along the Silk Road, and the trade routes eventually contributed to the rise of the Mongol Empire, with political centers located along its path, shaping one of the largest continental empires in history.
The Mongol Empire and The Decline Of The Silk Road
The restoration of the Silk Road and political stability were greatly aided by the Mongol conquest of Asia from 1207 to 1360. Following the Mongol Empire's conquest of Khwarazm in the early 13th century, Genghis Khan, the head of the Mongol dynasty, ordered the destruction of once-thriving towns like Bukhara and Samarkand. The Islamic Caliphate's hegemony over international trade ended with this as well. Even though the Mongols continued to live a nomadic lifestyle, under their rule the commerce routes in the area resumed. Mongol rulers sought to establish their capital in the Central Asian steppe. After their conquests, they attracted local inhabitants, including traders, scholars, and craftsmen, to aid in the construction and administration of their empire. The Black Sea and the Mediterranean Sea in the west, as well as the Indian Ocean in the south, were all reached by the Mongols via the development of land and sea routes across the Eurasian continent. In the second half of the 13th century, economic relations prospered in the Indian Ocean, connecting Mongol-ruled regions in the Near East and Mongol-ruled China. As previously noted, the Mongol envoy Rabban Bar Sauma visited European courts in 1287 - 1288 and left a thorough written report. Around the same time, the Venetian adventurer Marco Polo, who traversed the Silk Road from 1271 to 1295, wrote about the Eastern world's customs and internal structure, describing the wealth and vastness of Yuan China and the Mongol Empire [23]. Further, intense diplomatic connections were formed in the 13th century with the goal of creating an alliance between the French and the Mongols. During the latter Crusades, this involved the exchanging of embassies and vain attempts at military cooperation in the Holy Land. After overthrowing the Abbasid and Ayyubid kingdoms, the Mongols in the Ilkhanate eventually converted to Islam and signed the Aleppo Treaty with the Muslim Mamluks in Egypt in 1323. Certain
scholars propose that the plague, which wreaked devastation on Europe starting in the late 1340s, might have entered the continent from China or Central Asia via the Mongol Empire's trading routes [31].
Nevertheless, the political, cultural, and economic cohesion of the Silk Road was undermined by the Mongol Empire's eventual collapse and disintegration. By seizing territory near the western end of the Silk Road, Turkmen tribes weakened the Byzantine Empire, which was already in decline. The major political powers along the Silk Road became economically and culturally fragmented after the fall of the Mongol Empire. The decline of nomadic tribes coincided with this process of regional state consolidation, partially because of the Black Death breakout and partly because of the advent of sedentary civilizations armed with gunpowder weapons [24].
During the Safavid rule, silk trade continued to thrive. The Safavids, an Iranian royal dynasty, governed the Safavid state, which encompassed the territories of modern Iran, Azerbaijan, Western Afghanistan, and Pakistan. Under the leadership of Abbas II, trade relations between the Safavids and the Russian Tsardom significantly strengthened. During the era of Shah Safi I and Abbas II, the role of European merchants in Safavid Iran became more prominent. Shah Safi, I entered into an agreement with the English East India Company, obliging the company to annually present a "gift" to the Shah amounting to 1,500 pounds sterling and to purchase silk worth 60,000 pounds sterling. From the early 17th century, the Dutch displaced the English and secured the foremost position in trade with Persia, obtaining privileges for duty-free export of silk from the Safavid state. Under the guidance of Abbas II, similar privileges were granted to French merchants, leading to the establishment of factories and workshops in Isfahan and Bandar Abbas. However, the disintegration of the Safavid Empire in the 1720s interrupted further trade development [2].
In summary, the Mongol expansion between 1207 and 1360 played an important role in restoring the Silk Road and ensuring political stability. Under Mongol rule, the trade routes, both overland and maritime, became active across the Eurasian continent, connecting the Black Sea, the Mediterranean Sea, and the Indian Ocean. The Mongols, who lived a nomadic lifestyle, nevertheless tried to locate their capital in the steppe of Central Asia in order to draw in locals for the building and management of their empire. Economic relations thrived in the Indian Ocean, linking Mongol-ruled regions in the Near East and China. The breakdown of the Mongol Empire in the late 14th century led to the fragmentation of the Silk Road, weakening political, cultural, and economic unity. Subsequent regional state crystallization, the outbreak of the Black Death, and the advance of settled civilizations with gunpowder weaponry further altered the Silk Road's dynamics. The significance of the Silk Road decreased after the New World was discovered, and Europeans realigned themselves in commercial connections in the sixteenth century CE. During Safavid rule, silk trade continued to flourish, with European merchants, particularly the Dutch and French, playing prominent roles, until the Safavid Empire's disintegration in the 1720s disrupted further trade development.
History Of the Maritime Silk Road
It is important to note the history of the maritime silk road, which had its own unique and interesting features. Research on the Maritime Silk Road brings attention to the Austronesian peoples, also known as Austronesian-speaking communities. This extensive community includes diverse ethnic groups distributed across Taiwan, coastal areas of Southeast Asia, various parts of mainland Southeast Asia, as well as in Micronesia, along the shores of New Guinea, the Melanesian islands, Polynesia, and Madagascar. These peoples, including indigenous ethnic minorities in Vietnam, Cambodia, Myanmar, Thailand, Hainan, the Comoros Islands, and the Torres Strait Islands, speak languages belonging to the Austronesian language group. The formation of thalassocracies, or maritime empires, was characteristic of these communities, implying dominance in maritime domains. Austronesian thalassocracies influenced the course of the Maritime Silk Road, especially in regions around the Malacca and Bangka Straits, the Malay Peninsula, and the Mekong Delta. Before the possibility of open sea navigation, much of the trade with China was conducted through the Gulf of Tonkin. Various trading ports thrived in this region, including the area of Jiaozhi (modern Northern Vietnam), which prospered due to this trade route. For example, the Srivijaya Empire, which originated as a Buddhist thalassocracy on the island of Sumatra (modern Indonesia), had a significant impact on Southeast Asia. Its history began in Palembang in the year 682 CE, and soon it became a major player in trade in the region, covering the straits and trading centers of the South China Sea. The empire controlled the trade of luxurious aromatic products and Buddhist artifacts from West Asia, supplying them to the flourishing market of the Tang Dynasty [12, 13, 14].
Until the 10th century, this route was predominantly used by traders from Southeast Asia, although traders from Tamil and Persia also traversed it. Islam began to expand over Southeast Asian nations at an early date because Arab traders had the audacity to use these routes for trade by the seventh century. As stated above, partly as a result of losing access to the overland Silk Road, the Chinese Song Dynasty created its commercial fleet during the tenth and thirteenth centuries. Chinese trading voyages reached the southern boundaries of the Java and Sulu Seas, deep into the Srivijaya sphere of influence. This process led to the establishment of Chinese trading colonies in Southeast Asia, stimulating active maritime trade and contributing to the development of the ports (Quanzhou and Guangzhou) as important trading centers of China in this region. Following a brief stoppage of Chinese trade in the 14th century as a result of domestic calamities including starvation and drought, the Ming Dynasty restored commercial routes with Southeast Asia in the 15th and 16th centuries. During this time, Zheng He undertook expeditions with the goal of forcing the rulers of Southeast Asia to start sending tributes to the Ming court. The perspectives of that time were largely Sinocentric, viewing trade more as a form of tribute than as mutually beneficial exchange. However, Zheng He's expeditions ultimately proved successful, establishing trade connections with Malacca, the regional successor to Srivijaya [3, 5].
The age of geographic exploration started in the sixteenth century, when the Portuguese Empire captured Malacca, which resulted in the sultanates of Aceh and Johor gaining control of trading hubs. The Maritime Silk Road saw an additional economic expansion as a result of this change in the ownership and management of trade hubs, as well as an increase in the demand for Southeast Asian spices and Indian and Chinese textiles in the European market. The formation of trade links between Manila and Quanzhou and Zhangzhou was greatly aided by the Spanish Empire's entry into the Philippines and the development of trade via the Manila-Acapulco galleons. Manila supplied Spanish silver, mined in Spanish America, to these Chinese ports, and in exchange, Quanzhou provided porcelain and silk to Manila. Spices, competing with the Portuguese for control over trade in the Moluccas, traveled from the south of the Philippines and reached Spanish colonies in Acapulco through Manila, where they were distributed throughout Spanish America. Moreover, the Spanish Treasure Fleet of the West Indies, along with the trade route of the Manila-Acapulco galleons, became the first permanent transatlantic and transpacific trade routes, respectively.
However, despite their success, the influx of silver from European colonies likely played a role in undermining Chinese copper coinage. This may have been one of the reasons for the collapse of the Ming Dynasty, as the lack of circulation currency in the northern provinces of China contributed to the strengthening of the Qing Dynasty, which took advantage of the weakened authority of the previous dynasty. Then, the Spanish silver dollar, also known as the "piece of eight", brought through Manila across the Pacific from Mexico, actively circulated throughout the Far East. Spanish dollars often received Chinese characters, known as "chops", indicating that a particular coin had been inspected by a recognized trader and deemed authentic. These coins were extensively used in trade throughout the Far East, the East Indies, and East Asia, and over time they were a source of many currencies in the region, including the Chinese yuan, Japanese yen, Korean won, Philippine peso, Malaysian ringgit, and more [6, 7].
Thus, the Austronesian peoples, spanning Southeast Asia and beyond, played a key role in the maritime Silk Road. Thalassocracies, like the Srivijaya Empire, influenced trade around the Malacca and Bangka Straits. Chinese Song Dynasty expeditions in the 10th to 13th centuries and Zheng He's voyages strengthened maritime connections. These voyages "in this context, successful in stimulating Southeast Asia polities to offer more tribute to the Ming court" [12]. In the 16th century, Portuguese influence shifted trade centers, creating a new economic development with European demand for Southeast Asian spices and Chinese textiles. The Manila-Acapulco galleons established transpacific trade routes, impacting global currency circulation through the widespread use of the Spanish silver dollar in East Asia.
Exchange Of Goods and Art
The Silk Road was a vibrant conduit for artistic development, intellectual transfer, and cross-cultural interchange in addition to being a trading route. Through the exchange of goods, concepts, and symbols, this ancient network shaped history and left a legacy of cross-cultural richness on the civilizations it united.
As for the goods exported by Rome to various parts of Asia, including Han China, the previously mentioned high-quality glass produced by Roman craftsmen in Alexandria and Syria stands out. For instance, the first known Roman glassware discovered in China dates back to the early 1st century. It was a bowl made of blue glass found during excavations in the Western Han tomb in the southern port city of Guangzhou. In addition to the aforementioned glassware, among other Roman glass items, a mosaic glass bowl and a bottle with opaque white stripes can be highlighted. Moreover, Roman and Persian glassware has been found in Korea, and Roman glass beads have even been discovered in Japan, near Kyoto. Besides glass, the Chinese also acquired expensive carpets and fabrics adorned with gold, as well as items made of amber and "sea silk" - fabric created from the filaments of a Mediterranean mollusk. Various findings included silver and bronze objects, including a Roman gilded silver plate dated to the 2nd century with an image of the Greco-Roman god Dionysus, discovered in the Gansu province. Glass was a crucial part of long-distance communication, mostly marine. This significance stems from the fact that glass was a valuable and rare commodity for many centuries. It also tends to survive longer in the archaeological record than almost any other ancient material, with the exception of ceramics, especially in the acidic soils of much of Asia, where organic materials like bones are not as well preserved [5].
In turn, China supplied Rome with rare and expensive silk from the 1st century BCE. Sources indicate that the ancient Chinese revered the silkworm for silk weaving. In the myths that have come down to us in fragments, the mulberry is a sacred tree, the personification of the sun and a symbol of fertility. However, as mentioned earlier, direct trade contacts between Romans and Han Chinese were limited, as the Parthian and Kushan empires acted as trade intermediaries and protected their interests. By the 1st century CE, silk became more accessible. Among other goods from China to Rome were pearls from the Red Sea, spices from India, and lacquerware. Chinese lacquerware might have had an influence on Timurid tile work for instance [28].
It is important to note that goods passed through many intermediaries along the way to their final destination. Chinese porcelain ceramics also became influential and were imitated both in Europe and the Near East [8]. Another widely traded product was lapis lazuli, a blue stone with golden inclusions that, when ground into powder, was used as a pigment. Additionally, the Silk Road was a critically important trade route for the transportation of aromatic substances. Frankincense and myrrh, in particular, were among the most valuable and sought-after commodities of that time, enjoying significant demand in various parts of the Old World. Frankincense and myrrh were aromatic resins extracted from trees and used in religious and ceremonial rituals, for medicinal purposes, and as fragrances. These goods became symbols of luxury and status, and their trade brought substantial profits to those involved in the Silk Road [2].
During the Roman conquest of ancient Western Asia and the concurrent Han military conquests in Central Asia, the Roman Empire and the Han Dynasty progressively became closer to one another. Despite these advancements, there was still a lack of mutual understanding and little in-depth knowledge of one another. In an attempt to dominate the profitable silk trade, intermediate empires like the Parthian and Kushan empires obstructed direct ties between these two powerful Eurasian nations. The Silk Road was the route of many artistic influences, particularly in Central Asia, where elements from China, Iran, India, and Hellenistic times could meet. Greek-Buddhist artwork is a well-known illustration of this relationship. The expansion of the Greco-Bactrians into Central Asia is considered the moment when Greek influence began to affect Han Dynasty art. Early bronze mirrors from the Han Dynasty exhibit patterns with rosettes of flowers, geometric lines, and glass inlays, reminiscent of Hellenistic elements [11].
For example, one of the furious guardian deities of Buddhist temples in Japan is the deity Shukongoshin. He is a remarkable illustration of how the image of the Greek god Heracles traveled to the Far East via the Silk Road. In Greco-Buddhist art, the representation of Heracles was used to embody Vajrapani, the protector of Buddha, and this image was later borrowed in China and Japan to represent guardian deities of Buddhist temples. Another example of Greek influences can be seen in the impact of the Greek wind god Boreas. This influence traveled through Central Asia and China, where Boreas became a Japanese Shinto wind god known as Fujin. According to Greek iconography, Fujin, like his predecessor Boreas, is depicted holding a drapery or "wind bag" above his head in a similar pose. In the Japanese representation, distinctive features such as a flowing mane of hair and exaggerated facial features are retained [26].
Other Silk Road cities also exhibit the eastward migration of Central Asian architectural characteristics to China. For instance, expeditor and archaeologist Aurel Stein found several intricate wooden carvings in Niya whose motifs resembled items manufactured in Gandhara. There is a mural painting in structure that features cherubs among flowing wreaths. It is obvious that the painting originated in Syria, near the eastern border of the Roman Empire. There were flat-roofed chapels with Sassanian terraces next to Buddhist stupas and Indian chaitja prayer chambers. Buddha statues in the Gandhara style coexisted with murals depicting Manichaean patrons, and other paintings featured the Buddha against a Zoroastrian background of scorching fire [14].
Moreover, Chinese Buddhist art has been influenced by Indian culture to varied degrees over the years. Early Chinese Buddha depictions drew substantially from Indian models, particularly in terms of the physique, robes, and face. Sacred artifacts, travelers, and writings freely entered China throughout times of interchange. This impact ended by the twelfth century, when Buddhism had disappeared from India as an official religion [6, 9, 10].
Other example would be "The three hares" (or three rabbits). This is a circular pattern found in religious locations across East Asia, the Middle East, and the churches of Devon, England. The earliest known instances likely to be in Chinese cave temples from the Sui period (6th to 7th century) and expanded over the Silk Road. Then this pattern appears in a variety of medieval and modern European cathedrals, mainly in France and Germany [29].
In conclusion, the Silk Road facilitated a rich exchange of goods and artistic influences between the Roman Empire and the Han Dynasty. Rome exported high-quality glassware, including mosaic bowls and bottles, found in China, Korea, and Japan. In return, China supplied Rome with coveted silk, pearls, spices, porcelain, and lacquerware. The trade routes also carried cultural influences, evident in the Greco-Buddhist art synergy. Greek motifs, like the floral scroll, reached China and later influenced Japanese temple decorations. Symbols like the Three Hares and Buddha images also spread, creating a cross-cultural connection along this ancient trade network. These instances illustrate the cultural exchanges and artistic borrowings that took place along the Silk Road, allowing ideas, images, and religious symbols to traverse vast distances and influence diverse cultures.
Spread of Religion
The religious diffusion along the Silk Road not only reflects the interconnectedness of diverse civilizations but also underscores the role of this ancient trade network in shaping the religious landscape. Material remains discovered at locations along the northern and southern silk routes around the Tarim Basin in eastern Central Asia provide evidence of the close relationship between long-distance trade and the patterns of cultural and religious transmission from the northwest Indian subcontinent to western Central Asia [21, 22].
Christianity
The spread of Christianity along the Silk Road was mainly associated with the dissemination of Nestorianism, a Christian movement that emerged in the 5th century and derived its name from its founder, Nestorius. In 489 AD, the Byzantine Emperor Zeno closed the school in Edessa (Mesopotamia) due to Nestorian teachings, leading to a mass migration of Christian dissidents to Persia. Having strengthened their position in Persia, especially in Nisibis, the Nestorian community began to expand its influence beyond the borders of the Sasanian Empire. From the early 7th century, the efforts of Nestorian missionaries contributed to the spread of Nestorianism among Iranian and Central Asian peoples, such as the Khwarazmians, Sogdians, Bactrians, Kyrgyz, Turkmens, as well as among Central Asian Turkic and Mongolian peoples, including the Uyghurs, Karluks, Keraites, Merkits, and Kara-Khitans. This influence also reached the Pontic Steppe and the Caucasus region, especially among the Ossetians. In 635 AD, Nestorianism reached China, where the early emperors of the Tang Dynasty, such as Taizong and Gaozong, supported Nestorians and granted them permission to build churches. Eastern Christianity, which was once thought to be the religion of foreign traveling merchants, was recognized as "the Brilliant Religion" in China, where Christian saints were called Buddhas, and their writings were called sutras [10].
The most well-known evidence of early Christianity in China is the Xi'an Stele, also known as the "Nestorian Stele". This stele was made in 781 during the Tang Dynasty and is a limestone block standing 279 centimeters tall with inscriptions in both Chinese and Syriac languages. It documents the presence of Christian communities in several cities in northern China over a period of 150 years. The stele describes how the Church of the East gained recognition from the Tang Emperor Taizong thanks to the efforts of the Christian missionary Alopen in the year 635. According to this inscription, Alopen and his Syriac colleagues arrived in China from Byzantium in the ninth year of Emperor Taizong's reign, bringing sacred books and images with them. This marked the beginning of the Christian tradition in this part of the world [7].
Then, after the completion of the Arab conquest of Persia in 644 CE, the Persian Church came under the rule of the Rashidun Caliphate. During the caliphate period, its communities abroad began to actively expand. By the 10th century, there were 15 metropolitan sees within the caliphate and an additional five in other parts of the world, including China and India. Whole tribes that the Mongols conquered or assimilated into their confederacy were Nestorian, and notable Nestorian laymen, often of Turkic ancestry and language, had significant roles in a variety of spheres of society from the start of the Mongol Empire. Among the senior court officials during the reign of Kublai Khan, were prominent Nestorians [27]. However, over time, especially after the 10th century, Nestorianism began to lose its popularity and influence.
Buddhism
Buddhism entered China via the Silk Road, starting in the 1st or 2nd century CE. The Sarvastivada, one of the early Buddhist schools, was founded during the reign of Ashoka, the third Mauryan emperor in Magadha, around 268 - 232 BCE. Another significant school was the Tamrashatiya, also known as Tamraparniya, which branched off from the Vibhajjavada school. The initial attempts to introduce Buddhist monks to China took place in the 2nd century CE through the Kushan Empire, which bordered China through the Tarim Basin under Kanishka. For example, "Chinese literary sources of the second century CE such as the "Rhapsody of the Western Capital" refer to Buddhist monks (sangmen), relics(sheli), and "white elephants" (a symbol of the Buddha's conception)" [22].
These contacts brought various Buddhist schools to China, including the Sarvastivada and Tamrashatiya. The Sarvastivada form of Buddhism spread from Northern India through Central Asia to China, while Theravada Buddhism, which originated from the Pali Canon in the Tamrashatiya school of Sri Lanka, spread throughout Southeast Asia. Thus, two main directions of Buddhism dissemination emerged - northern and southern. The Buddhism transmitted to China has its roots in the Sarvastivada school, with translations from Sanskrit into Chinese and Tibetan, eventually becoming the foundation of Mahayana Buddhism [15, 16].
Buddhist monks actively traveled with trade caravans along the Silk Road, spreading their new religion. Buddhism was spread at sub-elite levels by a large number of unidentified foreign monks known as "huseng". These foreign monks performed a variety of functions, including those of magicians, miracle workers, faith healers, experts in meditation, ordination specialists, and relic authenticators. They supported the worship of Buddha images, six-tusked elephants, and auspicious relics that were connected to the afterlife in popular beliefs and rituals [22].
Cultural interchange significantly increased as the Kushan Empire, ruled by King Kanishka from its capital Purushapura in India, stretched its power into Central Asia in the middle of the 2nd century. Thus, Buddhist missionaries from Central Asia started working hard in Chinese cities like Luoyang and occasionally Nanjing, especially in text translation. Parthians, Kushans, and Sogdians were among the early Buddhist missionaries who translated Buddhist texts into Chinese. Furthermore, Indian monks from central India took an active part in translating and spreading Buddhist texts throughout Central and East Asia. From the 4th century, Chinese pilgrims also began undertaking independent journeys along the Silk Road to India, the homeland of Buddhism, to gain improved access to the original texts [21].
In the 5th to 6th centuries CE, merchants played a significant role in spreading Buddhism, especially along the Silk Road. They saw the moral and ethical teachings of Buddhism as an attractive alternative to previous religions, providing support to Buddhist monasteries in exchange for lodging. Along the Silk Road, traders rapidly spread Buddhism throughout the various cultures they encountered. Additionally, they helped the diasporas form in the communities they lived in, which eventually led to the orientation of those communities' cultures toward Buddhism. With well-planned marketplaces, residences, and storage facilities, these merchant settlements developed into hubs of literacy and culture. However, the advent of Islam in Central Asia about the 7th century put an end to the spread of Buddhism along the Silk Road. The growing influence of Islam posed challenges for the journeys of Buddhist monks and pilgrims between India and China. By the 8th century, the transmission of the Silk Road between Eastern and Indian Buddhism concluded. However, Indian Buddhism declined due to the reintegration of Hinduism and Muslim conquests in India. Chinese Buddhism of the Tang Dynasty was briefly suppressed in the 9th century but later recovered under subsequent dynasties. Although Chinese also adopted Tibetan Buddhism under the Yuan Dynasty, the Mongol Empire helped further Islamize Central Asia. Eventually, several khanates converted to Islam, including the Ilkhanate, Chagatai Khanate, and Golden Horde. The last remaining Buddhist schools in different parts of the world started to grow on their own in the ninth century. Chinese Buddhism developed into a distinct religion with added spiritual components and Chinese culture served as the foundation for the emergence of regional Buddhist traditions like Pure Land Buddhism and Zen Buddhism. The Silk Road played a crucial role in this process, making China the center of East Asian Buddhism. As a result, the spread of Buddhism continued, reaching Japan and Korea from China. This cultural exchange along the Silk Road not only enriched Buddhist traditions in different regions but also contributed to the formation of unique schools and practices that persist to this day [21].
Islam
The creation of the maritime Silk Road made it easier for Islam to spread to the eastern areas after it first appeared on the Arabian Peninsula in the seventh century. Muslims could control trade throughout the maritime Silk Road, which connected ports in East Asia, since they were skilled merchants and engaged in nautical companies. As a result, Islam spread to coastal cities in Southeast Asian nations like Indonesia and the Philippines, as well as in China and the Indian subcontinent. Muslim merchants from the Arabian Peninsula, heading to Chinese ports, would stop at various ports for supplies, repairs, and waiting for changes in wind direction. These interactions with the local population contributed to the spread of Islam. Another significant factor was trade through the Southeast Asian islands, where Muslims encountered the local population, further facilitating the spread of Islam. In Indonesia, Muslims arrived due to spice trade, and, blending with the local population, created a unique cultural blend. On Sumatra, for example, kings began to adopt Islam, facilitating the integration of Muslims into trade routes. In the Philippines, contacts between Muslim traders and local residents, as well as trade along the Silk Road, contributed to the spread of Islam in the region [9].
Additionally, it's worth mentioning the significant contacts between Koreans and Muslims, established through mutual trade relations, primarily in China, where Muslims were predominantly present in the southeastern part. The emergence of Islam in the seventh century stimulated the development of cultural interactions between Korea and the Muslim world, as well as the strengthening of trade connections. Therefore, due to the location of the Korean Peninsula, known as "Silla", Muslims managed to reach this land. Muslims perceived Silla as a wealthy land, especially due to the abundance of gold, silk, and precious stones. Also, they were interested in Silla's falcons, which were valuable assets for hunting at that time. Moreover, many elements of Islamic culture were introduced to the Korean Peninsula through interactions with the Muslim world. The presence of Muslims in Silla over the ages is documented in writings by Muslim intellectuals like Masudi, Ibn Khordadbeh, and Ibn Rustah. For example, the ninth-century work produced by the Ibn Khordadbeh is among the earliest texts which examines the trading routes, the exchange of goods, and the Muslim settlements in Silla. Muslims, mostly Arabs and Persians, were present on the Korean
Peninsula as a result of the cultural and commercial contacts that took place along the Silk Road. Interaction was beneficial to both civilizations in terms of commerce and culture [21].
Judaism
Many Jews were banished to Central Asia when the Babylonians seized Judah, the southern portion of the kingdom, in 586 BCE. After the Jews were set free by Cyrus, the Sasanian emperor in 559 BCE, some of them went back to Israel, but the majority decided to remain in Iran and carry on with their religious practices. Along the Silk Road, they also established Jewish communities in Bukhara and Samarkand. Contacts with pre-existing customs and Iran's, then Greece's, intellectual legacy enhanced Jewish customs and beliefs. In addition to the original group of exiled Jews, it appears that Judaism also attracted indigenous converts. In the classical era, when goods were transported from the Far East to China and westward to Rome, Jewish merchants in Central Asia found themselves in a favorable position to participate in the Silk Road trade. One group of Jewish merchants, known as the Radhanites, originating from Gaul, formed a Radhanite network that prospered in trade from China to Rome. Establishing positive relations with the Khazar Turks also facilitated this trade, as the Khazar Turks served as a kind of intermediary between China and Rome, seeing advantageous commercial opportunities in their dealings with the Radhanites [21].
In conclusion, the spread of religions along the Silk Road was a dynamic process shaped by cultural exchanges and trade interactions. Nestorian Christianity, originating in the 5th century, expanded from Persia to China, evidenced by the Xi'an Stele erected in 781 during the Tang Dynasty. Buddhism entered China through the Silk Road in the 1st or 2nd century CE, with diverse schools spreading across Central Asia. While merchants played a key role in Buddhism's dissemination, the faith faced challenges with the rise of Islam in the 7th century. By the 8th century, Buddhism transformed in China, becoming a center for East Asian Buddhism. Judaism also engaged in Silk Road trade, with Jewish merchants, including the Radhanites, participating in commerce from China to Rome. With the emergence of Islam, Muslim traders dominated maritime routes, facilitating the spread of Islam to regions such as Southeast Asia and Korea. As a result, The Silk Road fostered cultural exchanges and unique blends, shaping the religious landscape across Asia.
CONCLUSION
In conclusion, ancient civilizations were greatly impacted by the Great Silk Road because it promoted economic growth and allowed for the interchange of both tangible and immaterial goods.
The Silk Road was used for the transportation of a wide range of goods, despite its name. Additionally, the Great Silk Road spread art throughout the region, influencing local cultures and navigating local syncretism. The Roman Empire and the Han Dynasty had a vibrant artistic and commercial interchange made possible by the Silk Road.
Rome was a major exporter of fine glassware to China, Korea, and Japan, including mosaic bowls and bottles. China sent Rome much-needed silk, pearls, spices, porcelain, and lacquerware in exchange. Cultural influences were also brought via the trade routes, this is seen in the Greco-Buddhist art, which combines Buddhist and Greek features. Greek themes made their way to China, where they even impacted Japanese temple designs.
Along this commerce network, images of Buddha and the Three Hares also disseminated. These examples show the artistic borrowings and cultural exchanges that occurred along the Silk Road, enabling concepts, pictures, and religious symbols to travel great distances and have an impact on a variety of cultures. The Silk Road's land routes traversed Asia, connecting China to the Mediterranean, while the Maritime Silk Road facilitated maritime trade between East Asia, Southeast Asia, South Asia, and the Middle East. And these networks led to the development of cities such as Bukhara, Samarkand, Xi'an.
Cities along the Maritime Silk Road, including Quanzhou and Melaka, became trade hubs, fostering economic prosperity and cultural exchange.
Through these trading channels, religious concepts were spread in addition to goods. Religious dissemination along the Silk Road was a dynamic process influenced by commercial and cultural connections. The Xi'an Stele, which was built in 781 during the Tang Dynasty, is proof that Nestorian Christianity, which began in the fifth century, spread from Persia to China.
Approximately in the second century CE, Buddhism made its way into China via the Silk Road, and its various schools dispersed throughout Central Asia. By the eighth century, China had become a hub for East Asian Buddhism as Buddhism underwent a transformation. Additionally, Judaism participated in the Silk Road trade, with Jewish traders doing commerce from China all the way to Rome. Muslim traders controlled the sea lanes after Islam emerged, which helped the religion spread to places like Korea and Southeast Asia. As a result, the religious landscape of Asia was shaped by the Silk Road, which promoted cross-cultural interactions and distinctive fusions.
Summarizing, the Silk Road's legacy persists as a testament to the enduring impact of cross-cultural interactions on the development of human societies. Reflection on this historical event, we gain insights into the intricate threads that wove together the diverse civilizations.
References
1. Akhmetshin, N. (2002). Tayny Shelkovogo puti [Secrets of the Silk Road]. M.: Veche, 2002. (In Russ.). https://royallib.com/book/ahmetshin_nail/tayni_shelkovogo_puti.html
2. Altaweel, M., & Squitieri, A. (2018). Long-distance trade and economy before and during the age of empires. -In: Revolutionizing a World: From Small States to Universalism in the Pre-Islamic Near East. UCL Press, 2018. Pp. 160178. https://doi.org/10.2307/j.ctt21c4td4.10
3. Bellwood, P., Hung, H., Lizuka, Y. (2011). Taiwan Jade in the Philippines: 3,000 Years of Trade and Long-distance Interaction. - In: Benitez-Johannot, P. (ed.). Paths of Origins: The Austronesian Heritage in the Collections of the National Museum of the Philippines, the Museum Nasional Indonesia, and the Netherlands Rijksmuseum voor Volkenkunde. ArtPostAsia, 2011.
4. Benjamin, C. (2018). Empires of Ancient Eurasia: The First Silk Roads Era, 100 BCE - 250 CE. Cambridge University Press, 2018. doi:10.1017/9781316335567.004.
5. Bille, F., Mehendale, S., Lankton, J., eds. (2022). The Maritime Silk Road. Amsterdam University Press, 2022. https://library.oapen.org/bitstream/id/689adfe3-2dfa-4a0d-b04b-3a5f60cb7fad/9789048552429.pdf
6. Bosworth, A. (1998). Alexander and the East: The Tragedy of Triumph. Oxford: Oxford University Press, 1998.
7. Carus, P., Wylie, A., Holm, F. (1909). The Nestorian Monument: An Ancient Record of Christianity in China, with Special Reference to the expedition of Frits V. Holm... , The Open court publishing company, 1909. https://archive.org/details/nestorianmonume00holmgoog
8. Christensen, B. (2013). A Single Pebble: A Story of the Silk Road. First edition. New York: Roaring Brook Press, 2013.
9. Daftary, F. (1990). The Ismailis. Their History and Doctrines. Cambridge: Cambridge University Press, 1990.
10. Foltz, R. (2000). The Religions of the Silk Road: Overland Trade and Cultural Exchange From Antiquity to The Fifteenth Century. New York: St. Martin's Press, 2000.
11. Kobzeva, O. (2019). Zhenskiye bozhestva na Velikom shelkovom puti [Female deities on the Great Silk Road]. -Istoricheskiykur'yer. 2019. No. 3. Pp. 251-262. (In Russ.).
12. Kwa Chong, G. (2016). The Maritime Silk Road: History of an Idea. - NSC Working Paper. 2016. No. 23. Pp. 130. https://www.iseas.edu.sg/images/pdf/nscwps23.pdf
13. Lier C., Amster, M. (2004). Buddhist Art Styles and Cultural Exchange Along the Silk Road. - Volume 09:1 (Spring 2004): Teaching About Asia Through the Visual and Performing Arts. https://www.asianstudies.org/wp-content/uploads/buddhist-art-styles-and-cultural-exchange-along-the-...
14. Lin, H. (2019). Global Trade and Cross-Cultural Exchanges along the Silk Road: Cities and Lives Reconstructed through Archaeological Findings. - Journal of Urban History, 2019. No. 45(6). Pp. 12731282. https://doi.org/10.1177/0096144219851493
15. Liu, X. (1998). The Silk Road: Overland trade and cultural interactions in Eurasia. Essays on Global and Comparative History. Washington, DC: American Historical Association, 1998.
16. Liu, X. (2011). A Silk Road Legacy: The Spread of Buddhism and Islam. -Journal of World History. 2011. No. 22(1). Pp. 5581. http://www.jstor.org/stable/23011678
17. Luttwak, E. (2009). The Grand Strategy of the Byzantine Empire. Cambridge: Harvard University Press, 2009.
18. Mark, J. (2018, May 01). Silk Road. - World History Encyclopedia. Retrieved from ttps://www.worldhistory.org/Silk_Road/
19. Mishra, R. K. (2020). The 'Silk Road': Historical Perspectives and Modern Constructions. - Indian Historical Review. 2020. No. 47(1). Pp. 21-39. https://doi.org/10.1177/0376983620922431
20. Montgomery, S. (2016, October 12). The Mausoleum of China's First Emperor Partners with the BBC and National Geographic Channel to Reveal Groundbreaking Evidence That China Was in Contact with the West During the Reign of the First Emperor. - Business Wire. URL: https://www.businesswire.com/news/home/20161011006769/en/Mausoleum-China%E2%80%99s-Emperor-Partners-...
21. Nanji, A., & Niyozov, S. (2002). The Silk Road: Crossroads and encounters of faiths. - In: C. Borden (Ed.), The Silk Road: Connecting cultures, creating trust. (pp. 37-43). Washington DC: The Smithsonian Institution, 2002.
22. Neelis, J. (2011). Long-distance transmission to central Asian silk routes and China. - In: Early Buddhist Transmission and Trade Networks: Mobility and Exchange within and beyond the Northwestern Borderlands of South Asia (pp. 289-310). Brill, 2011. http://wwwjstor.org/stable/10.1163Zj.ctt1w8h16r.12
23. Ochirov, A. (2020). Velikiy Shelkovyy Put vo vremena Mongolskoy Imperii [The Great Silk Road during the Mongol Empire]. - Teoriya ipraktika sovremennoy nauki. 2020. No. 1 (55). Pp. 310-312. (In Russ.).
24. Savchenko, V.S., & Smolina, E.S. (2015). Velikiy shelkovyy put: istoriya i ekonomika [The Great Silk Road: history and economics]. - Vestnik Omskogo gosudarstvennogo pedagogicheskogo universiteta. Gumanitarnyye issledovaniya. 2018. No. 1(5). Pp. 124-126. (In Russ.).
25. Selbitschka, A. (2018). The Early Silk Road(s). - In: Oxford Research Encyclopedia of Asian History. Ed. by David Ludden. New York: Oxford University Press, 2018, forthcoming. https://www.academia.edu/35638447/The_Early_Silk_Road_s_
26. Tanabe (Katsumi). (2003). Alexander the Great: East-West cultural contacts from Greece to Japan. NHK/NHK Promotions6 2003.
27. UNESCO. (2002). History of Civilizations of Central Asia (v. 4, Pt. 2). Motilal Banarsidass6 2002. https://en.unesco.org/silkroad/sites/default/files/knowledge-bank-article/vol_IVb%20silk%20road_reli...
28. Waugh, D. (2010). The Silk Roads in History. Expedition Magazine 52, no. 3: -. Accessed January 22, 2024. https://www.penn.museum/sites/expedition/the-silk-roads-in-history/
29. Whitfield, S. (2004). The Silk Road: trade, travel, war and faith. London: The British Library, 2004. P. 290.
30. Whitfield, S. (2020). The Expanding Silk Road: UNESCO and BRI. - Bulletin of the Museum of Far Eastern Antiquities. 2020. No. 81. Pp. 23-42.
31. Wiechmann, I., Benedictow, O. J., Bianucci, R., & Kacki, S. (2012). History of the Plague. - RCC Perspectives. 2012. No. 3. Pp. 63-74. http://www.jstor.org/stable/26242596
Information about the authors
Alexey L. Samoylovskiy, Bachelor of BBA and IBM, Stamford International University, Thailand.
Andrey L. Samoylovskiy, Bachelor of BBA and IBM, Stamford International University, Thailand.
Corresponding author
Alexey L. Samoylovskiy, e-mail: alexsamoylovskiy@gmail.com
РАБОТЫ МОЛОДЫХ УЧЕНЫХ
Обзорная статья
ВЕЛИКИЙ ШЕЛКОВЫЙ ПУТЬ И ЕГО ВЛИЯНИЕ НА КУЛЬТУРНЫЙ ОБМЕН И ЭКОНОМИЧЕСКОЕ РАЗВИТИЕ ДРЕВНИХ ЦИВИЛИЗАЦИЙ
Самойловский Алексей Леонидович 1, Самойловский Андрей Леонидович 2
1 2 Стэмфордский Международный Университет, г. Хуа Хин, Таиланд
1 ORCID: https://orcid.org/0000-0001-7693-0798, e-mail: alexsamoylovskiy@gmail.com 2 ORCID: https://orcid.org/0009-0004-1463-0537, e-mail: andreysamoilovskiy@gmail.com
Аннотация:
В статье рассматривается влияние Великого шелкового пути на древние цивилизации, подчеркивается его роль в содействии культурному обмену и стимулированию экономического развития через взаимосвязанную торговлю. Это исследование углубляется в сложную динамику Великого шелкового пути и его глубокое влияние на древние цивилизации, уделяя особое внимание его роли в стимулировании культурного обмена и содействии экономическому развитию. По своей сути исследование направлено на то, чтобы пролить свет на то, как взаимосвязанные торговые маршруты Шелкового пути выступали в качестве каналов для обмена как материальными товарами, так и нематериальными активами, тем самым формируя социальные, культурные и экономические ландшафты Древнего мира. Основной тезис заключается в том, что Шелковый путь служил преобразующим каналом для обмена материальными и нематериальными активами. Между Римской империей и династией Хань существовал оживленный художественный и коммерческий обмен, ставший возможным благодаря Шелковому пути. Рим был крупным экспортером изысканной стеклянной посуды в Китай, Корею и Японию, в том числе мозаичных чаш и бутылок. Взамен Китай посылал Риму столь необходимые ему шелк, жемчуг, специи, фарфор и лакированные изделия. Культурное влияние также приносилось через торговые пути, это видно в греко-буддийском искусстве, которое сочетает в себе буддийские и греческие черты. Греческие мотивы проникли в Китай, где они даже повлияли на дизайн японских храмов. Вдоль этой торговой сети также распространялись изображения Будды и Трех Зайцев. Эти примеры показывают художественные заимствования и культурные обмены, которые происходили вдоль Шелкового пути, позволяя концепциям, изображениям и религиозным символам преодолевать большие расстояния и оказывать влияние на различные культуры. Сухопутные маршруты Шелкового пути пересекали Азию, соединяя Китай со Средиземноморьем, в то время как Морской Шелковый путь облегчал морскую торговлю между Восточной Азией, Юго-Восточной Азией, Южной Азией и Ближним Востоком. И эти сети привели к развитию таких городов, как Бухара, Самарканд, Сиань. Города, расположенные вдоль Морского Шелкового пути, в том числе Цюаньчжоу и Малакка, стали торговыми центрами, способствуя экономическому процветанию и культурному обмену. Основные результаты исследования раскрывают историческое развитие Сухопутного и Морского Шелкового путей, их влияние на развитие городов и экономический рост, а также значительные товары, которыми торговали, такими как стекло, шерсть, специи и лошади. Обмен художественными объектами, такими как техника стеклоделия и символические изображения, сыграли важную роль в формировании культурной эстетики. Кроме того, Шелковый путь способствовал распространению таких религий, как христианство, буддизм, ислам и иудаизм, влияя на духовный ландшафт древних цивилизаций. Великий шелковый путь стал движущей силой в формировании взаимосвязанности древних цивилизаций. Обмен товарами, художественными знаниями и религиозными верованиями способствовал богатому культурному обмену и влиянию на развитие человеческих обществ.
Ключевые слова: Шелковый путь, Китай, Азия, азиатский рынок торговли, история Азии, история логистики в Азии, экономика Азии, экономика Китая, экономика России, культурный и религиозный обмен южных регионов Азии и Китая
Список литературы
1. Ахметшин Н. Тайны Шелкового пути. М.: Вече, 2002. 416 с.
2. Altaweel M., & Squitieri A. Long-distance trade and economy before and during the age of empires // Revolutionizing a World: From Small States to Universalism in the Pre-Islamic Near East (pp. 160-178). UCL Press, 2018. https://doi.org/10.2307/j.ctt21c4td4.10
3. Bellwood P., Hung H., Lizuka Y. Taiwan Jade in the Philippines: 3,000 Years of Trade and Long-distance Interaction // Benitez-Johannot P. (ed.). Paths of Origins: The Austronesian Heritage in the Collections of the National Museum of the Philippines, the Museum Nasional Indonesia, and the Netherlands Rijksmuseum voor Volkenkunde. ArtPostAsia, 2011.
4. Benjamin C. Empires of Ancient Eurasia: The First Silk Roads Era, 100 BCE - 250 CE. Cambridge University Press, 2018. doi:10.1017/9781316335567.004.
5. Billé F., Mehendale S., Lankton J., eds. The Maritime Silk Road. Amsterdam University Press, 2022. https://library.oapen.org/bitstream/id/689adfe3-2dfa-4a0d-b04b-3a5f60cb7fad/9789048552429.pdf
6. Bosworth A. Alexander and the East: The Tragedy of Triumph. Oxford: Oxford University Press, 1998.
7. Carus P., Wylie A., Holm F. The Nestorian Monument: An Ancient Record of Christianity in China, with Special Reference to the expedition of Frits V. Holm..., The Open court publishing company, 1909. https://archive.org/details/nestorianmonume00holmgoog
8. Christensen B. A Single Pebble: A Story of the Silk Road. First edition. New York: Roaring Brook Press, 2013.
9. Daftary F. The Ismailis. Their History and Doctrines. Cambridge: Cambridge University Press, 1990.
10. Foltz R. The Religions of the Silk Road: Overland Trade and Cultural Exchange From Antiquity to The Fifteenth Century. New York: St. Martin's Press, 2000.
11. Kwa Chong G. The Maritime Silk Road: History of an Idea // NSC Working Paper. 2016. № 23. P. 130. https://www.iseas.edu.sg/images/pdf/nscwps23.pdf
12. Lier C., Amster M. Buddhist Art Styles and Cultural Exchange Along the Silk Road // Volume 09:1 (Spring 2004): Teaching About Asia Through the Visual and Performing Arts. https://www.asianstudies.org/wp-content/uploads/buddhist-art-styles-and-cultural-exchange-along-the-...
13. Lin H. Global Trade and Cross-Cultural Exchanges along the Silk Road: Cities and Lives Reconstructed through Archaeological Findings // Journal of Urban History. 2019. № 45(6). P. 12731282. https://doi.org/10.1177/0096144219851493
14. Liu X. The Silk Road: Overland trade and cultural interactions in Eurasia. Essays on Global and Comparative History. Washington, DC: American Historical Association, 1998.
15. Liu X. A Silk Road Legacy: The Spread of Buddhism and Islam // Journal of World History. 2011. № 22(1). P. 5581. http://www.jstor.org/stable/23011678
16. LuttwakE. The Grand Strategy of the Byzantine Empire. Cambridge: Harvard University Press, 2009.
17. Mark J. Silk Road // World History Encyclopedia. 2018, May 01. Retrieved from ttps://www.worldhistory.org/Silk_Road/
18. Mishra R.K. The 'Silk Road': Historical Perspectives and Modern Constructions // Indian Historical Review. 2020. № 47(1). P. 21-39. https://doi.org/10.1177/0376983620922431
19. Montgomery S. The Mausoleum of China's First Emperor Partners with the BBC and National Geographic Channel to Reveal Groundbreaking Evidence That China Was in Contact with the West During the Reign of the First Emperor // Business Wire. 2016, October 12. https://www.businesswire.com/news/home/20161011006769/en/Mausoleum-China%E2%80%99s-Emperor-Partners-...
20. Nanji A., Niyozov S. The Silk Road: Crossroads and encounters of faiths // C. Borden (Ed.). The Silk Road: Connecting cultures, creating trust. Washington DC: The Smithsonian Institution, 2002. P. 37-43.
21. Neelis J. Long-distance transmission to central Asian silk routes and China // In Early Buddhist Transmission and Trade Networks: Mobility and Exchange within and beyond the Northwestern Borderlands of South Asia. Brill, 2011. P. 289310. http://www.jstor.org/stable/10.1163/j.ctt1w8h16r.12
22. Selbitschka A. The Early Silk Road(s) // Oxford Research Encyclopedia of Asian History. Edited by David Ludden. New York: Oxford University Press, 2018, forthcoming. https://www.academia.edu/35638447/The_Early_Silk_Road_s_
23. Tanabe (Katsumi). Alexander the Great: East-West cultural contacts from Greece to Japan. NHK/NHK Promotions, 2003.
24. UNESCO. History of Civilizations of Central Asia (v. 4, Pt. 2). Motilal Banarsidass, 2002. https://en.unesco.org/silkroad/sites/default/files/knowledge-bank-article/vol_IVb%20silk%20road_reli...
25. Waugh D. The Silk Roads in History // Expedition Magazine 52, 2010. № 3. Accessed January 22, 2024. https://www.penn.museum/sites/expedition/the-silk-roads-in-history/
26. Whitfield S. The Silk Road: trade, travel, war and faith. London: The British Library, 2004. P. 290.
27. Whitfield S. The Expanding Silk Road: UNESCO and BRI // Bulletin of the Museum of Far Eastern Antiquities. 2020. № 81. Р 23-42.
28. Wiechmann I., Benedictow O.J., Bianucci R, Kacki S. History of the Plague // RCC Perspectives. 2012. № 3. Р. 6374. http://www.jstor.org/stable/26242596
29. Кобзева О.П. Женские божества на Великом шелковом пути // Исторический курьер. 2019. № 3(5). Статья 20. URL: http://istkurier.ru/data/2019/ ISTKURIER-2019-3-20.pdf O.P. Kobzeva* Female Goddesses Along (дата обращения: 06.01.2024).
30. Очиров А.А. Великий Шелковый Путь во времена Монгольской Империи // Теория и практика современной науки. 2020. № 1(55). URL: https://cyberleninka.ru/article/n/velikiy-shelkovyy-put-vo-vremena-mongolskoy-imperii (дата обращения: 06.01.2024).
31. Савченко В.С., Смолина Е.С. Великий шелковый путь: история и экономика // Вестник Омского государственного педагогического университета. Гуманитарные исследования. 2015. №1(5). URL: https://cyberleninka.ru/article/n/velikiy-shelkovyy-put-istoriya-i-ekonomika (дата обращения: 08.01.2024).
Информация об авторах
Самойловский Алексей Леонидович, бакалавр ВВА и IBM, Stamford, международный университет, Таиланд.
Самойловский Андрей Леонидович, бакалавр ВВА и IBM, Stamford, международный университет, Таиланд.
Автор-корреспондент
Самойловский Алексей Леонидович, е-mail: alexsamoylovskiy@gmail.com
Nauka. Obsestvo. Oborona. 2024. Vol. 12, no. 3. P. 27-27.
