Destiny Disrupted (a history of the world through islamic eyes)

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LONG BEFORE ISLAM was born, two worlds took shape between the Atlantic Ocean and the Bay of Bengal. Each coalesced around a different network of trade and travel routes; one of them, mainly sea routes; the other, land routes. If you look at ancient sea traffic, the Mediterranean emerges as the obvious center of world history, for it was here that the Mycenaeans, Cretans, Phoenicians, Lydians, Greeks, Romans, and so many other vigorous early cultures met and mingled. People who lived within striking distance of the Mediterranean could easily hear about and interact with anyone else who lived within striking distance of the Mediterranean, and so this great sea itself became an organizing force drawing diverse people into one another's narratives and weaving their destinies together to form the germ of a world history, and out of this came "Western civilization." If you look at ancient overland traffic, however, the Grand Central Station of the world was the nexus of roads and routes connecting the Indian subcontinent, Central Asia, the Iranian highlands, Mesopotamia, and Egypt, roads that ran within a territory ringed by rivers and seas-the Persian Gulf, the Indus and Oxus rivers; the Aral, Caspian, and Black seas; the Mediterranean, the Nile, and the Red Sea. This eventually became the Islamic world. Unfortunately, of it a name obscures the connectedness of the whole, and besides, the phrase Middle East assumes that one is standing in western Europe-if you're standing in the Persian highlands, for example, the so-called Middle East is actually the Middle West. Therefore, I prefer to call this whole area from the Indus to Istanbul the Middle World, because it lies between the Mediterranean world and the Chinese world. common usage assigns no single label to this second area. A portion of it is typically called the Middle East, but giving one part​

 

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Nice. I will take part

 

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Nice. I will take part

why not

 

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Geography, however, did not separate the Mediterranean and Middle worlds as radically as it isolated China or the Americas. These two regions coalesced as different worlds because they were what historian Philip D. Curtin has called "intercommunicating zones": each had more interaction internally than it had with the other. From anywhere near the Mediterranean coast, it was easier to get to some other place near the Mediterranean coast than to Persepolis or the Indus River. Similarly, caravans on the overland routes crisscrossing the Middle World in ancient times could strike off in any direction at any intersection-there were many such intersections. As they traveled west, however, into Asia Minor {what we now call Turkey), the very shape of the land gradually funneled them down into the world's narrowest bottleneck, the bridge (if there happened to be one at the given time) across the Bosporus Strait. This tended to choke overland traffic down to a trickle and turn the caravans back toward the center or south along the Mediterranean coast.​

 

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Gossip, stories, jokes, rumors, historical impressions, religious mythologies, products, and other detritus of culture flow along with traders, travelers, and conquerors. Trade and travel routes thus function like capillaries, carrying civilizational blood. Societies permeated by a network of suchcapillaries are apt to become characters in one another's narratives, even if they disagree about who the good guys and the bad guys are. Thus it was that the Mediterranean and Middle worlds developed somewhat distinct narratives of world history. People living around the Mediterranean had good reason to think of themselves at the center of human history, but people living in the Middle World had equally good reason to think they were situated at the heart of it all. These two world histories overlapped, however, in the strip of territory where you now find Israel, where you now find Lebanon, where you now find Syria and Jordan-where you now, in short, find so much trouble. This was the eastern edge of the world defined by sea-lanes and the western edge of the world defined by land routes. From the Mediterranean perspective, this area has always been part of the world history that has the Mediterranean as its seed and core. From the other perspective, it has always been part of the Middle World that has Mesopotamia and Persia at its core. Is there not now and has there not often been some intractable argument about this patch of land: whose world is this a part of?​

 

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THE MIDDLE WORLD BEFORE ISLAM

The first civilizations emerged along the banks of various big slow-moving rivers subject to annual floods. The Huang Ho valley in China, the Indus River valley in India, the Nile Valley in Africa-these are places where, some six thousand years ago or more, nomadic hunters and herders settled down, built villages, and became farmers. Perhaps the most dynamic petri dish of early human culture was that fertile wedge of land between the Tigris and Euphrates known as Mesopotamia-which means, in fact, "between the rivers." Incidentally, the narrow strip of land flanked by these two rivers almost exactly bisects the modern-day nation of lraq. When we speak of"the fertile crescent" as "the cradle of civilization," we're talking about Iraq-this is where it all began. One key geographical feature sets Mesopotamia apart from some of the other early hotbeds of culture. Its two defining rivers flow through flat, habitable plains and can be approached from any direction. Geography provides no natural defenses to the people living here-unlike the Nile, for example, which is flanked by marshes on its eastern side, by the uninhabitable Sahara on the west, and by rugged cliffs at its upper end. Geography gave Egypt continuity but also reduced its interactions with other cultures, giving it a certain stasis. Not so, Mesopotamia. Here, early on, a pattern took hold that was repeated many times over the course of a thousand-plus years, a complex struggle between nomads and city dwellers, which kept spawning bigger empires. The pattern went like this: Settled farmers would build irrigation systems supporting prosperous villages and towns. Eventually some tough guy, some well-organized priest, or some alliance of the two would bring a number of these urban centers under the rule of a single power, thereby forging a larger political unit-a confederation, a kingdom, an empire. Then a tribe of hardy nomads would come along, conquer the monarch of the moment, seize all his holdings, and in the process expand their empire. Eventually the hardy nomads would become soft, luxury-loving city dwellers, exactly the sort of people they had conquered, at which point another tribe of hardy nomads would come along, conquer them, and take over their empire. Conquest, consolidation, expansion, degeneration, conquest-this was the pattern. It was codified in the fourteenth century by the great Muslim historian Ibn Khaldun, based on his observations of the world he lived in. Ibn Khaldun felt that in this pattern he had discovered the underlying pulse of history. At any given time, this process was happening in more than one place, one empire developing here, another sprouting there, both empires expanding until they bumped up against each other, at which point one would conquer the other, forging a single new and bigger empire. About fifty-five hundred years ago, a dozen or so cities along the Euphrates coalesced into a single network called Sumer. Here, writing was invented, the wheel, the cart, the potter's wheel, and an early number system. Then the Akkadians, rougher fellows from upriver, conquered Sumer. Their leader, Sargon, was the first notable conqueror known to history by name, a ferocious fellow by all accounts and the ultimate selfmade man, for he started out poor and unknown but left records of his deeds in the form of clay documents stamped with cuneiform, which basically said, "This one rose up and I smote him; that one rose up and I smote him."​

 

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Sargon led his armies so far south they were able to wash their weapons in the sea. There he said, "Now, any king who wants to call himself my equal, wherever I went, let him go!" meaning, "Let's just see anyone else conquer as much as I have." 1 His empire was smaller than New Jersey. In time, a fresh wave of nomadic ruffians from the highlands came down and conquered Akkad, and they were conquered by others, and they by others-Guttians, Kassites, Hurrians, Amorites-the pattern kept repeating. Look closely and you'll see new rulers presiding over basically the same territory, but always more of it. The Amorites clocked a crucial moment in this cycle when they built the famous city of Babylon and from this capital ruled the (first) Babylonian Empire. The Babylonians gave way to the Assyrians, who ruled from the even bigger and grander city of Nineveh. Their empire stretched from Iraq to Egypt, and you can imagine how enormous such a realm must have seemed at a time when the fastest way to get from one place to another was by horse. The Assyrians acquired a nasty reputation in history as merciless tyrants. It's hard to say if they were really worse than others of their time, but they did practice a strategy Stalin made infamous in the twentieth century: they uprooted whole populations and moved them to other places, on the theory that people who had lost their homes and lived among strangers, cut off from familiar resources, would be too confused and unhappy to organize rebellion. It worked for a while, but not forever. The Assyrians fell at last to one of their subject peoples, the Chaldeans, who rebuilt Babylon and won a lustrous place in history for their intellectual achievements in astronomy, medicine, and mathematics. They used a base-12 system (as opposed to our base-10 system) and were pioneers in the measurement and division of time, which is why the year has twelve months, the hour has sixty minutes (five times twelve), and the minute has sixty seconds. They were terrific urban planners and architects-it was a Chaldean king who built those Hanging Gardens of Babylon, which the ancients ranked among the seven wonders of the world.​

 

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But the Chaldeans followed the Assyrian strategy of uprooting whole populations in order to divide and rule. Their king Nebuchadnezzar was the one who first smashed Jerusalem and dragged the Hebrews into captivity. It was also a Chaldean king of Babylonia, Balshazzar, who, whilefeasting in his palace one night, saw a disembodied hand write on his wall in letters of fire, "Mene mene tekel upharsin. " His sycophants couldn't make heads or tails of these words, probably because they were blind drunk, but also because the words were written in some strange tongue {Aramaic, as it happens.) They sent for the Hebrew captive Daniel, who said the words meant "Your days are numbered; you've been weighed and found wanting; your kingdom will be divided." At least so goes the Old Testament story in the book of Daniel. Balshazzar barely had time to ponder the prophecy before it came true. A sudden blistering bloodbath was unleashed upon Babylon by the newest gang of ruffians from the highlands, an alliance of Persians and Medes. These two Indo-European tribes put an end to second Babylonia and replaced it with the Persian Empire. At this point, the recurrent pattern of ever-bigger empires in the heart of the Middle World came to an end or at least to a long pause. For one thing, by the time the Persians were done, there wasn't much left to conquer. Both "cradles of civilization," Egypt and Mesopotamia, ended up as part of their realm. Their suzerainty stretched west into Asia Minor, south to the Nile, and east through the Iranian highlands and Afghanistan to the Indus River. The perfumed and polished Persians probably saw no point in further conquest: south of the Indus lay steaming jungles, and north of Afghanistan stretched harsh steppes raked by bitter winds and roamed by Turkish nomads eking out a bare existence with their herds and flocks-who even wanted to rule that? The Persians therefore contented themselves with building a string of forts to keep the barbarians out, so that decent folks might pursue the arts of civilized living on the settled side of the fence.​

 

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By the time the Persians took charge, around 550 BCE, a lot of consolidation had already been done: in each region, earlier conquerors had drawn various local tribes and towns into single systems ruled by one monarch from a central capital, whether Elam, Ur, Nineveh, or Babylon. The Persians profited from the work (and bloodshed) of their predecessors. Yet the Persian Empire stands out for several reasons. First, the Persians were the counter-Assyrians. They developed a completely opposite idea of how to rule a vast realm. Instead of uprooting whole nations, they resettled them. They set the Hebrews free from captivity and helped them get back to Canaan. The Persian emperors pursued a multicultural, many-people under-one-big-tent strategy. They controlled their enormous realm by letting all the different constituent people live their own lives according to their own folkways and mores, under the rule of their own leaders, provided they paid their taxes and submitted to a few of the emperor's mandates and demands. The Muslims later picked up on this idea, and it persisted through Ottoman times. Second, the Persians saw communication as a key to unifying, and thus controlling, their realm. They promulgated a coherent set of tax laws and issued a single currency for their realm, currency being the medium of communication in business. They built a tremendous network of roads and studded it with hostels to make travel easy. They developed an efficient postal system, too, an early version of the Pony Express. That quote you sometimes see associated with the U.S. Postal Service, "Neither snow nor rain nor heat nor gloom of night stays these couriers from the swift completion of their appointed rounds," comes from ancient Persia.​

 

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The Persians also employed a lot of translators. You couldn't get away with saying, "But, officer, I didn't know it was against the law; I don't speak Persian." Translators enabled the emperors to broadcast written descriptions of their splendor and greatness in various languages so that all their subjects could admire them. Darius ("the Great"), who brought the Persian Empire to one of its several peaks, had his life story carved into a rock at a place called Behistun. He had it inscribed in three languages: Old Persian, Elamite, and Babylonian, fifteen thousand characters devoted to Darius's deeds and conquests, detailing the rebels who had tried and failed to topple him and the punishments he had meted out to them, essentially communicating that you did not want to mess with this emperor: he'd cut off your nose, and worse. Nonetheless, citizens of the empire found Persian rule basically benign. The well-oiled imperial machinery kept the peace, which let ordinary folks get on with the business of raising families, growing crops, and making useful goods.growing crops, and making useful goods. The part of Darius's Behistun inscription written in Old Persian was decipherable from modern Persian, so after it was rediscovered in the nineteenth century, scholars were able to use it to unlock the other two languages and thus gain access to the cuneiform librMesopotamia, libraries so extensive that we know more about daily life in this area three thousand years ago than we know about daily life in western Europe twelve hundred years ago.​

 

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Religion permeated the Persian world. It wasn't the million-gods idea of Hinduism, nor was it anything like the Egyptian pantheon of magical creatures with half-human and half-animal shapes, nor was it like Greek paganism, which saw every little thing in nature as having its own god, a god who looked human and had human frailties. No, in the Persian universe, Zoroastrianism held pride of place. Zoroaster lived about a thousand years before Christ, perhaps earlier or perhaps later; no one really knows. He hailed from northern Iran, or maybe northern Afghanistan, or maybe somewhere east of that; no one really knows that, either. Zoroaster never claimed to be a prophet or channeler of divine energy, much less a divinity or deity. He considered himself a philosopher and seeker. But his followers considered him a holy man. Zoroaster preached that the universe was divided between darkness and light, between good and evil, between truth and falsehood, between life and death. The universe split into these opposing camps at the moment of creation, they had been locked in struggle ever since, and the contest would endure to the end of time. People, said Zoroaster, contain both principles within themselves. They choose freely whether to go this way or that. By choosing good, people promote the forces of light and life. By choosing evil, they give strength to the forces of darkness and death. There is no predestination in the Zoroastrian universe. The outcome of the great contest is always in doubt, and not only is every human being free to make moral choices, but every moral choice affects that cosmic outcome. Zoroaster saw the drama of the universe vested in two divinities-not one, not thousands, but two. Ahura Mazda embodied the principle of good, Ahriman the principle of evil. Fire served as an iconic representation of Ahura Mazda, which has led some to characterize Zoroastrians as fire worshippers, but what they worship is not fire per se, it's Ahura Mazda. Zoroaster spoke of an afterlife but suggested that the good go there not as a reward for being good but as a consequence of having chosen that direction. You might say they lift themselves to heaven by the bootstraps of their choices. The Persian Zoroastrians rejected religious statues, imagery, and icons, laying the basis for the hostility toward representation in religious art that reemerged forcefully in islam​

 

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Sometimes Zoroaster, or at least his followers, called Ahura Mazda "the Wise Lord" and spoke as if he was actually the creator of the entire universe and as if it was he who had divided all of creation into two opposing aspects a short time after the moment of creation. Thus, Zoroaster's dualism inched toward monotheism, but it never quite arrived there. In the end, for the ancient Persian Zoroastrians, two deities with equal power inhabited the universe, and human beings were the rope in a tug of war between them. A Zoroastrian priest was called a magus, the plural of which is magi: the three "wise men of the East" who, according to the Christian story, brought myrrh and frankincense to the infant Jesus in his stable were Zoroastrian priests. The word magician also derives from magi. These priests were thought by others {and sometimes themselves claimed) to possess miraculous powers. In the late days of the empire, the Persians broke into the Mediterranean world and made a brief, big splash in Western world history. Persian emperor Darius sallied west to punish the Greeks. I say "punish," not "invade" or "conquer," because from the Persian point of view the so-called Persian Wars were not some seminal clash between two civilizations. The Persians saw the Greeks as the primitive inhabitants of some small cities on the far western edges of the civilized world, cities that implicitly belonged to the Persians, even though they were too far away to rule directly. Emperor Darius wanted the Greeks merely to confirm that they were his subjects by sending him a jar of water and a box of soil in symbolic tribute. The Greeks refused. Darius collected an army to go teach the Greeks a lesson they would never forget, but the very size of his army was as much a liability as an asset: How do you direct so many men at such a distance? How do you keep them supplied? Darius had ignored the first principle of military strategy: never fight a land war in Europe. In the end, it was the Greeks who taught the Persians an unforgettable lesson-a lesson that they quickly forgot, however, for less than one generation later, Darius's dimwitted son Xerxes decided to avenge his father by repeating and compounding his mistakes. Xerxes, too, came limping home, and that was the end of Persia's European adventure.​

 

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It didn't end there, however. About 150 years later, Alexander the Great took the battle the other way. We often hear of Alexander the Great conquering the world, but what he really conquered was Persia, which had already conquered "the world." With Alexander, the Mediterranean narrative broke forcefully in upon the Middle World one. Alexander dreamed of blending the two into one: of uniting Europe and Asia. He was planning to locate his capital at Babylon. Alexander cut deep and made a mark. He appears in many Persian myths and stories, which give him an outsize heroic quality, though not an altogether positive one {but not entirely villainous, either). A number of cities in the Muslim world are named after him. Alexandria is the obvious example, but a less obvious one is Kandahar-famous now because the Taliban consider it their capital. Kandahar was originally called "Iskandar," which is how "Alexander" was pronounced in the east, but the "Is" dropped away, and "Kandar" softened into "Kandahar." But the cut Alexander inflicted dosed up, the skin grew over, and the impact of his eleven years in Asia faded. One night in Babylon he suddenly died, whether from the flu, malaria, too much drink, or poison, no one knows. He had stationed generals in various parts of the territory he had conquered, and the moment he died, the toughest ones claimed whatever terrain they happened to hold, fashioning Hellenic kingdoms that endured for a few hundred years. For example, in the kingdom of Bactria (now northern Afghanistan) artists made Greek-looking sculptures; later, when Buddhist influences seeped north from India, the two art styles mixed, resulting in what is now known as Greco-Buddhist art.​

 

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Eventually, however, those kingdoms weakened, Greek influence faded away, the Greek language fell out of use here, and the Persian substratum welled back to the surface. Another empire came to occupy much the same territory as that of the ancient Persians (though not as much of it). The new rulers called themselves Parthians, and they were formidable warriors. The Parthians battled Rome to a standstill, preventing their expansion east. Their armies were the first to include cataphracts-knights in full metal armor riding huge armored horses, much like the ones we associate with Europe's feudal ages. These Parthian knights were like mobile castles. But mobile castles are cumbersome, so the Parthians had another cavalry corps as well, lightly dad men riding naked horses. As a battle tactic, the light cavalry sometimes pretended to have been routed; in the hot middle of the fighting, they would suddenly turn tail and race away. The army they were fighting would break ranks and chase after them, losing all order as they clamored, "Get 'em, boys; they're on the run; let's finish 'em!" whereupon the Parthians would suddenly wheel around and fire into the disorganized rabble their opponents had become, annihilating them in minutes. This was later known as a Parthian shot, and when you hear the phrase "parting shot," you may actually be hearing a corruption of the phrase "Parthian shot.​

 

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The Parthians were originally nomadic herders and hunters from the mountains northeast of Persia, but once they appropriated the frame of the old Persian Empire, they became, for all practical purposes, Persians. (Their name, Parthian, is probably a corruption or variation of "Persian.") This empire endured for centuries without leaving much of a trace, because they took little interest in art and culture, and mobile castles get recycled for scrap metal once the warriors inside them die. While they lasted, however, the Parthians protected and promoted trade, and caravans moved freely within their borders. The Parthian capital was known to the Greeks as Hecatompylos, "the hundred gated," because so many roads converged there. In the bazaars of Parthian cities, you could probably hear gossip from all quarters of the empire and the societies it bordered: the Greco-Buddhist kingdoms in the east, the Hindus to the south of them, the Chinese of the further east, the waning Greek (Seleucid) kingdoms in the west, and the Armenians to their north .... The Parthians had little social intercourse with the Romans, unless fighting counts. The civilizational blood that made the Parthians Persian didn't get across that border, and so again the Mediterranean and Middle worlds diverged.​

 

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Around the time the Parthians began their rise, China was unified for the first time. In fact, the glory years of China's seminal Han dynasty coincide almost exactly with the period of Parthian dominance. In the West, the Romans began their great expansion near the beginning of the Parthian era. Just as Rome was beating Carthage for the first time, the Parthians were taking Babylonia. Just as Julius Caesar was tearing up Gaul, Parthian power was peaking in the Middle World. In 53 BCE the Parthians crushed the Romans in a battle, capturing thirty-four thousand legionnaires and killing Crassus who, along with Caesar and Pompey, had been coruler of Rome. Thirty years later, the Parthians dealt Mark Antony a stinging defeat and established the Euphrates River as the border between the two empires. The Parthians were still expanding east when Christ was born. The spread of Christianity went little noticed by the Parthians, who favored Zoroastrianism in a lukewarm sort of way. When Christian missionaries began trickling east, the Parthians let them in; they didn't care very much about religion, one way or another.​

 

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The Parthians always operated on a feudal system, with power distributed down through many layers of lords. Over time, imperial power leaked away into this ever more fragmented feudalism. In the third (Christian) century, a provincial rebel overthrew the last of the Parthians and founded the Sassanid dynasty, and this quickly expanded to occupy all the same territory as the Parthians and a little more besides. The Sassanids didn't alter the direction of cultural change; they only organized the empire more effectively, erased the last traces of Hellenic influence, and completed the restoration of the Persian fabric. They built monumental sculptures, enormous buildings, and imposing cities. Zoroastrianism enjoyed a huge resurgence-fire and ashes, sunlight and darkness, Ahura Mazda and Ahriman: it was the state religion. Missionary monks had been roaming west from Afghanistan, teaching Buddhism, but the seeds they dropped would not grow in the soil of Zoroastrian Persia, so they turned east, which is why Buddhism spread to China but not Europe. Countless Persian tales and legends of later times go back to this Sassanid period. The greatest of the Sassanid kings, Khusrow Anushervan, came to be remembered (by Persian speakers) as the archetype of the "just king," conflated perhaps with Kay Khosrow, the third king oflran's mythical first dynasty, something like an Arthurian figure presiding over a Persian Camelot and served by noble warriors​

 

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The Roman Empire, meanwhile, was falling apart. In 293, the emperor Diodetian divided the empire in four parts for administrative purposes: it had grown just too huge and cumbersome to run from a single center. But Diodetian's reform ended up splitting the empire in two. The wealth was all in the east, it turned out, so the western part of the Roman Empire crumbled. As nomadic German tribes moved into the empire, government services shrank, law and order broke down, and trade decayed. Schools foundered, western Europeans stopped reading or writing much, and Europe sank into its so-called Dark Ages. Roman cities in places like Germany and France and Britain fell into ruin, and society simplified down to serfs, warriors, and priests. The only institution binding disparate locales together was Christianity, anchored by the bishop of Rome, soon known as the pope. The eastern portion of the Roman Empire, headquartered in Constantinople, continued to hang on. The locals still called this entity Rome but to later historians it looked like something new, so retrospectively they gave it a new name: the Byzantine Empire. Orthodox Christianity was centered here. Unlike Western Christianity, this church had no pope-like figure. Each city with a sizable Christian population had its own top bishop, a "metropolitan," and all the metropolitans were supposedly equal, although the top bishop of Constantinople was more equal than most. Above them all, however, stood the emperor. Western learning, technology, and intellectual activity contracted to Byzantium. Here, writers and artists continued to produce books, paintings, and other works, yet once eastern Rome became the Byzantine Empire it more or less passed out of Western history.​

 

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Many will dispute this statement-the Byzantine Empire was Christian, after all. Its subjects spoke Greek, and its philosophers ... well, let us not speak too much about its philosophers. Almost any well-educated Westerner knows of Socrates, Plato, and Aristotle, not to mention Sophocles, Virgil, Tacitus, Pericles, Alexander of Macedon, Julius Caesar, Augustus, and many others; but apart from academics who specialize in Byzantine history, few can name three Byzantine philosophers, or two Byzantine poets, or one Byzantine emperor after Justinian. The Byzantine Empire lasted almost a thousand years, by few can name five events that took place in the empire during all that time. Compared to ancient Rome, the Byzantine Empire didn't wield much clout, but in its own region it was a superpower, largely because it had no competition and because its walled capital of Constantinople was probably the most impregnable city the world had ever known. By the mid-sixth century, the Byzantines ruled most of Asia Minor and some of what we now call eastern Europe. They butted right up against Sassanid Persia, the region's other superpower. The Sassanids ruled a swath of land stretching east to the foothills of the Himalayas. Between the two empires lay a strip of disputed territory, the lands along the Mediterranean shore, where the two world histories overlap and where disputes have been endemic. To the south, in the shadow of both big empires, lay the Arabian Peninsula, inhabited by numerous autonomous tribes. Such was the political configuration of the Middle World just before Islam was born.​

 

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1st chapter ''The Middle World'' completed