When Buddhism started to become part of religious life in China from the 1st century ce onward, the Chinese were confronted with several peculiar aspects of the first major foreign religion that took root in their century-old culture. They had to come to terms with the fact that the religion had been founded by an individual in distant India as clearly expressed in the different versions of the Buddha biography, but also with the constant and sometimes confusingly contradictory and apparently incomplete stream of Buddhist texts from India that were translated into Chinese. While Indian and Central Asian monks arrived in China very early and transmitted Buddhist texts and practices, Chinese monks from the 3rd century onward started to actively search for Buddhist texts, new teachings in the “Western Regions,” the ancient Chinese name for all regions lying west of the cultural or political boundaries of the Chinese Empire, which also included India. Some of them also wanted to visit and see the sacred places in the homeland of their religion in India in order to gain religious merit or to study Buddhist doctrine and practice in the monastic centers of learning in the “Middle Region” or Magadha, the heartland of Buddhism in the Gangetic plain. Although it is not clear, due to the lack of historical sources, how many of these Chinese monks, much less frequently Buddhist laymen, took the risk of the perilous journey through the deserts and across high mountain passes of Central Asia or across the ocean, there must have been hundreds of them between the 4th and 11th centuries. A number of these died during their journey while others decided to stay in India, the “Holy Land” of Buddhism. Some of those who returned to China left records about their travels or of the information they had gathered about the “Western Regions.” The most famous of these monks are Faxian (trav. 319–413), Xuanzang (trav. 629–645), and Yijing (trav. 671–695). The three monks represent the different routes taken by Chinese travelers to South Asia: Faxian went via the land route (Silk Road) and returned by sea, Xuanzang made both trips by the overland route, and Yijing traveled by the sea route via Southeast Asia. While Faxian’s and Xuanzang’s records are a kind of documentary description of the different regions they traveled through or heard about, mainly reporting on the situation of Buddhism, Yijing’s two reports comprise an anthology of Buddhist monks who had traveled to India in the second half of the 7th century and a record of Buddhism as practiced in India and on the Southeast Asian archipelago. The records and their translations had a strong influence on the emerging fields of South and Central Asian history and archaeology in the 19th century when most of the translations of the relevant texts were made.
Delhi’s past begins in the stone age; this is evident from the stone tools found as surface finds at many places and the excavated site of Anangpur. Remains of the protohistoric period have been unearthed at Bhorgarh and Mandoli. Ashoka’s Minor Rock Edict I indicates that Maurya influence extended into this area. Sites such as the Purana Qila reveal a cultural sequence extending from the early historic to the medieval period. The medieval remains of the Qutb complex include a Gupta-period pillar, many aspects of which remain enigmatic. Remains of the Rajput and early Sultanate phase have been found at Lal Kot. Although the details provided by the textual, archaeological, epigraphic and numismatic evidence are sparse, they help outline the history of rural and urban settlements in the Delhi area long before it became an important political center.
The glass beads found at archaeological sites up and down the eastern coast of Africa between the 7th and 17th centuries ce bear witness to the trade that connected communities from all reaches of the Indian Ocean and beyond. Glass beads are small, relatively inexpensive to produce, and easy to transport as well as being colorful, often beautiful, and very durable. They were thus ideal trade items, especially when glass was a rare commodity that was produced in a limited number of places. Careful study of the glass beads traded into eastern Africa illuminate trade connections and patterns in the Western Indian Ocean that are not seen through a study of ceramics or glass vessels. In the earliest period, from the 7th to the mid-10th century, the East Coast (Kenya and Tanzania) first received beads made from a mineral soda glass from Sri Lanka (or possibly South India). The next to arrive were all made of a type of plant-ash glass that was probably produced in Iraq, but, because raw glass was widely traded, the beads were made in different places: perhaps the Persian Gulf/Iraq/Iran and even Thailand. In southern Africa in this period all beads were made of this same plant-ash glass but the beads—cut from drawn tubes—may have been finished locally. Similar beads of this glass have been found around the Old World including South and Southeast Asia, both East and West Africa, the Mediterranean, and as far north as Scandinavia—all date from the 8th into the mid-10th century. From the mid-10th to mid-13th century mineral soda beads from India were found in both the southern and northern regions of Africa’s east coast, but many of them appear to be from different areas of India and would likely have arrived by different routes. In the mid-13th to mid-15th century period, during which the gold trade out of southern Africa was at its peak, southern Africa turned away from Indian beads and accepted only ones from a region that has yet to be identified, while East Africa continued mainly with ones from South Asia. However, early in the 15th century a small number of Chinese beads appeared on the East Coast that might have arrived on ships from the fleet of the Chinese general Zheng He. The final period, the mid-15th to late 17th century, saw the two ends of the coast receiving the same beads for the first time, reflecting the growing dominance of European traders in the Indian Ocean. Although from their first arrival Europeans had attempted to trade their own beads in eastern Africa, populations there refused to accept them, forcing the outsiders to purchase beads in India, for which they were obliged to pay—often in silver.
Michael H. Fisher
Founded in 1526, the Mughal Empire expanded during the late 16th and 17th centuries across almost the entire Indian subcontinent (except for the southern peninsular tip). At its peak, the empire contained roughly 1.24 million square miles and about 150 million people (half of western Europe in size but double its population). The imperial dynasty was originally Turco-Mongol. But, especially under Emperor Akbar (r. 1556–1605), the dynasty established the Mughal Empire by incorporating Hindu and other Indian cultures and mobilizing India’s human and natural resources more effectively than any previous state there. Nonetheless, emperors almost constantly faced rebellions and revolts by rival members of the dynasty, imperial administrators, army commanders, regional rulers, and popular movements. By the early 18th century, the empire fragmented into successor states, but the dynasty remained on the throne until 1858 when the British Empire finally displaced it. Throughout, the imperial court patronized extensive histories and literature (in Persian and a range of Indian languages) and works of architecture and representational arts. The imperial administration compiled detailed records, including about the court, army, and the lands it ruled. Historians, from the time of the empire onward, have used these diverse source materials in their own analyses.