[Misafir]

Silk Road

The role of silk in history

It is a know fact the silk industry has played a significant part in the lives of many a nation since the times of Antiquity. This industry has acquired more importance as it reached our day. Silk and spices deriving from the Far East always enjoyed a remarkable role in international relations. Silk has also enabled the west to get acquainted with the East. This was initiated primarily by merchants traveling in both directions.
The Egyptians followed by the Romans, purchased silk from the Chinese and it began to be used by Westerners as early as 753 B.C.
Studies reveal that it was the monks who first brought cocoons to Byzantium from China in the year 555 A.D.; the cocoon trade spread from Byzantium to Greece and from there to Italy, Spain and France from the 7th Century onward.

The historical silk road

This ancient trade route linking China to the West originated in Xi'an; it was actually a caravan route and played an important part in the exchange of both goods and thought between the two great civilizations of the time, China and Rome. The most important point of convergence of this 6.400 km long road was Kashgar.
The caravans of merchants either followed the road leading to the Caspian Sea by passing through the Afghan valleys, or climbed the Karakorum Mountains and arrived in Anatolia via Iran. From Anatolia, the caravans proceeded to Europe either by sea or by the Silk Road that passed through the Thrace Region. In the Time of the Mongolians in the 13th and 14th centuries. Marco Polo took the Silk Road to reach China. Even Today, the Silk Road offers an extraordinary variety of historic and cultural riches It still bears the marks of cultures, religions and races of 2000 years standing. This majestic trade route spans two continents. Its vastness, harsh geographical structure and mysteries still bear traces of man's struggle with nature during his long and strenuous journeys.

The Anatolian silk road itinerary

The caravan routes transporting silk, china, paper, spices and precious stones from one continent to the other followed several itineraries in Asia before arriving in Anatolia, which served as a bridge linking it to Europe via the Thrace region. These caravan routes later acquired the name of silk roads and Anatolia constituted the crossroad of these routes. The major cities lying on the Silk Road Anatolia were, in the north: Trabzon, Gümüshane, Erzurum, Sivas, Tokat, Amasya, Kastamonu, Adapazari, Izmit, Istanbul and Edirne; and in the south: Mardin, Diyarbakir, Adiyaman, Malatya, Kahramanmaras, Kayseri, Nevsehir, Konya, Isparta, Antalya and Denizli. Another frequently used itinerary is know to be the one between Erzurum, Malatya, Kayseri, Kirsehir, Ankara, Bilecik, Bursa, Iznik, Izmit and Istanbul.
For a complete and detailed road map of Turkey, please click here.
Apart from this land connection, sea routes were also used. In the Black Sea: The road from the north passed over Batum to Trabzon, Sinop, Istanbul, Bursa, Gallipoli and reached Venice; and in the Mediterranean, it extended from Syria to Antakya, Antalya, Izmir, Foca and from there to Europe.

Caravanserais

The Seljuks, assuring the flow of goods from the East via Anatolia, added to the wealth of their nation by taking certain precautions that kept trade lively. They signed trade agreements with foreign states and guaranteed their trade partners against any possible theft or other losses suffered during these journeys. It was again the Seljuks who first established the State insurance System to safeguard commercial life and to stimulate trade by cuts in customs taxes.
Inns and Caravanserais built along the Silk Road shouldered Important tasks within this active medium. Appearing as fortresses on remote roads, these edifices with their elaborate stone ornaments and accurate space designs also bore great importance from the architectural aspect. Apart from meeting all requirements of travelers as a foundation, they also assured travel and trade safety, provided social solidarity for lodgers' a market for merchants to sell their merchandise, as well as bases facilitating the supply of food and ammunition for the army during its campaigns. These Caravanserais were built at a distance of 30-40 kilometers from one another, to be covered in 8-10 hours on foot. Regardless of their religion, language or race, travelers were accommodated and catered to for three days in these caravanserais, their animals were taken care of and fed, and the sick were cured, all at the expense of the foundation.
Today there are good examples of caravanserais in Anatolia; Agzikarahan in Cappadocia, Sultanhan in Aksaray, Öküz Pasa han in Kusadasi, Horozluhan in Konya etc.

The silk road project

After the Turkic Republics in Central Asia acquired their independence, the idea was raised to revive the Silk Road both as a trade route and as a cultural and historical heirloom with the aim of restoring the inns and caravanserais to meet present day requirements. The Ministry of Tourism is planning to reactivate the Silk Road on which these unique examples of our cultural heritage still stand. This project aims at creating a contemporary tourism movement by transforming the Silk Road, extending from the Adriatic to the Pacific, into a route of love, peace and brotherhood.
In 1997 a group of explorers walked on the Silk Road trying to imitate ancient caravans with their camels, it took them around 14 months to travel from China to Turkey.

[Gabriella]

Foreign Influence

Renewed interest in the Silk Road only emerged among western scholars towards the end of the nineteenth century. This emerged after various countries started to explore the region. The foreign involvement in this area was due mostly to the interest of the powers of the time in expanding their territories. The British, in particular, were interested in consolidating some of the land north of their Indian territories. The first official trip for the Survey of India was in 1863, and soon afterwards, the existence of ancient cities lost in the desert was confirmed. A trade delegation was sent to Kashgar in 1890, and the British were eventually to set up a consulate in 1908. They saw the presence of Russia as a threat to the trade developing between Kashgar and India, and the power struggle between these two empires in this region came to be referred to as the `Great Game'. British agents (mostly Indians) crossed the Himalayas from Ladakh and India to Kashgar, travelling as merchants, and gathering what information they could, including surveying the geography of the route. At a similar time, Russians were entering from the north; most were botanists, geologists or cartographers, but they had no doubt been briefed to gather whatever intelligence they could. The Russians were the first to chance on the ruined cities at Turfan. The local treasure hunters were quick to make the best of these travellers, both in this region and near Kashgar, and noting the interest the foreigners showed towards the relics, sold them a few of the articles that they had dug out of the ruins. In this way a few ancient articles and old manuscripts started to appear in the West. When these reached the hands of Orientalists in Europe, and the manuscripts were slowly deciphered, they caused a large deal of interest, and more people were sent out to look out for them. The study of the Road really took off after the expeditions of the Swede Sven Hedin in 1895. He was an accomplished cartographer and linguist, and became one of the most renowned explorers of the time. He crossed the Pamirs to Kashgar, and then set out to explore the more desolate parts of the region. He even succeeded in making a crossing of the centre of the Taklimakan, though he was one of only three members of the party who made it across, the rest succumbing to thirst after their water had run out. He was intrigued by local legends of demons in the Taklimakan, guarding ancient cities full of treasure, and met several natives who had chanced upon such places. In his later travels, he discover several ruined cities on the south side of the desert, and his biggest find, the city of Loulan, from which he removed a large number of ancient manuscripts.
After Hedin, the archaeological race started. Sir Aurel Stein of Britain and Albert von Le Coq of Germany were the principle players, though the Russians and French, and then the Japanese, quickly followed suit. There followed a period of frenzied digging around the edges of the Taklimakan, to discover as much as possible about the old Buddhist culture that had existed long before. The dryness of the climate, coupled with the exceedingly hot summers and cold winters, made this particularly difficult. However the enthusiasm to discover more of the treasures of the region, as well as the competition between the individuals and nations involved, drove them to continue. Although they produced reports of what they discovered, their excavation techniques were often far from scientific, and they removed whatever they could from the sites in large packing cases for transport to the museums at home. The manuscripts were probably the most highly prized of the finds; tales of local people throwing these old scrolls into rivers as rubbish tormented them. Removal of these from China probably did help preserve them. However, the frescoes from the grottos also attracted their attention, and many of the best ones were cut into sections, and carefully peeled off the wall with a layer of plaster; these were then packaged very carefully for transport. To their credit, almost all these murals survived the journey, albeit in pieces.
The crowning discovery was of a walled-up library within the Mogao grottos at Dunhuang. This contained a stack of thousands of manuscripts, Buddhist paintings and silk temple banners. The manuscripts were in Chinese, Sanskrit, Tibetan, Uyghur and several other less widely known languages, and they covered a wide range of subjects; everything from sections of the Lutras Sutra to stories and ballads from the Tang dynasty and before. Among these is what is believed to be the world's oldest printed book. This hoard had been discovered by a Daoist monk at the beginning of the twentieth century, and he had appointed himself as their protector. The Chinese authorities appear to have been aware of the existence of the library, but were perhaps not fully aware of its significance, and they had decided to leave the contents where they were, under the protection of the monk. On hearing of this hoard, Stein came to see them; he gradually persuaded the monk to part with a few of the best for a small donation towards the rebuilding of the temple there. On successive visits, he removed larger quantities; the French archaeologist Pelliot also got wind of this discovery, and managed to obtain some. The frescoes at Dunhuang were also some of the best on the whole route, and many of the most beautiful ones were removed by the American professor Langdon Warner and his party.
The archaeological free-for-all came to a close after a change in the political scene. On 25th May 1925 a student demonstration in the treaty port of Shanghai was broken up by the British by opening fire on them, killing a number of the rioters. This instantly created a wave of anti-foreign hostility throughout China, and effectively brought the explorations of the Western Archaeologists to an end. The Chinese authorities started to take a much harsher view of the foreign intervention, and made the organisation of the trips much more difficult; they started to insist that all finds should be turned over to the relevant Chinese organs. This effectively brought an end to foreign exploration of the region.
The treasures of the ancient Silk Road are now scattered around museums in perhaps as many as a dozen countries. The biggest collections are in the British Museum and in Delhi, due to Stein and in Berlin, due to von Le Coq. The manuscripts attracted a lot of scholarly interest, and deciphering them is still not quite complete. Most of them are now in the British Library, and available for specialist study, but not on display. A large proportion of the Berlin treasures were lost during the Second World War; twenty eight of the largest frescoes, which had been attached to the walls of the old Ethnological Museum in Berlin for the purposes of display to the public, were lost in an Allied Air Force bombing raids between 1943 and 1945. A huge quantity of material brought back to London by Stein has mostly remained where it was put; museums can never afford the space to show more than just a few of the better relics, especially not one with such a large worldwide historical coverage as the British Museum.
The Chinese have understandably taken a harsh view of the `treasure seeking' of these early Western archaeologists. Much play is made on the removal of such a large quantity of artwork from the country when it was in no state to formally complain, and when the western regions, in particular, were under the control of a succession of warlord leaders. There is a feeling that the West was taking advantage of the relatively undeveloped China, and that many of the treasures would have been much better preserved in China itself. This is not entirely true; many of the grottos were crumbling after more than a thousand years of earthquakes, and substantial destruction was wrought by farmers improving the irrigation systems. Between the visits of Stein and Warner to Dunhuang, a group of White Russian soldiers fleeing into China had passed by, and defaced many of the best remaining frescoes to such an extent that the irate Warner decided to `salvage' as much as he could of the rest. The Chinese authorities at the time seem to have known about the art treasures of places like Dunhuang, but don't seem to have been prepared to protect them; the serious work of protection and restoration was left until the formation of the People's Republic.
Their only consolation is that many of the scrolls which had been purchased from native treasure-hunters at the western end of the Taklimakan at the beginning of the century were later found to have been remarkably good forgeries. Many were produced by an enterprising Moslem in Khotan, who had sensed how much money would be involved in this trade. This severely embarrassed a number of Western Orientalists, but the number of people misled attests to their quality.

[Misafir]

The Nature of the Route

The description of this route to the west as the `Silk Road' is somewhat misleading. Firstly, no single route was taken; crossing Central Asia several different branches developed, passing through different oasis settlements. The routes all started from the capital in Changan, headed up the Gansu corridor, and reached Dunhuang on the edge of the Taklimakan. The northern route then passed through Yumen Guan (Jade Gate Pass) and crossed the neck of the Gobi desert to Hami (Kumul), before following the Tianshan mountains round the northern fringes of the Taklimakan. It passed through the major oases of Turfan and Kuqa before arriving at Kashgar, at the foot of the Pamirs. The southern route branched off at Dunhuang, passing through the Yang Guan and skirting the southern edges of the desert, via Miran, Hetian (Khotan) and Shache (Yarkand), finally turning north again to meet the other route at Kashgar. Numerous other routes were also used to a lesser extent; one branched off from the southern route and headed through the Eastern end of the Taklimakan to the city of Loulan, before joining the Northern route at Korla. Kashgar became the new crossroads of Asia; from here the routes again divided, heading across the Pamirs to Samarkand and to the south of the Caspian Sea, or to the South, over the Karakorum into India; a further route split from the northern route after Kuqa and headed across the Tianshan range to eventually reach the shores of the Caspian Sea, via Tashkent. Secondly, the Silk Road was not a trade route that existed solely for the purpose of trading in silk; many other commodities were also traded, from gold and ivory to exotic animals and plants. Of all the precious goods crossing this area, silk was perhaps the most remarkable for the people of the West. It is often thought that the Romans had first encountered silk in one of their campaigns against the Parthians in 53 B.C, and realised that it could not have been produced by this relatively unsophisticated people. They reputedly learnt from Parthian prisoners that it came from a mysterious tribe in the east, who they came to refer to as the silk people, `Seres'. In practice, it is likely that silk and other goods were beginning to filter into Europe before this time, though only in very small quantities. The Romans obtained samples of this new material, and it quickly became very popular in Rome, for its soft texture and attractiveness. The Parthians quickly realised that there was money to be made from trading the material, and sent trade missions towards the east. The Romans also sent their own agents out to explore the route, and to try to obtain silk at a lower price than that set by the Parthians. For this reason, the trade route to the East was seen by the Romans as a route for silk rather than the other goods that were traded. The name `Silk Road' itself does not originate from the Romans, however, but is a nineteenth century term, coined by the German scholar, von Richthofen.
In addition to silk, the route carried many other precious commodities. Caravans heading towards China carried gold and other precious metals, ivory, precious stones, and glass, which was not manufactured in China until the fifth century. In the opposite direction furs, ceramics, jade, bronze objects, lacquer and iron were carried. Many of these goods were bartered for others along the way, and objects often changed hands several times. There are no records of Roman traders being seen in Changan, nor Chinese merchants in Rome, though their goods were appreciated in both places. This would obviously have been in the interests of the Parthians and other middlemen, who took as large a profit from the change of hands as they could.

The Development of the Route

The development of these Central Asian trade routes caused some problems for the Han rulers in China. Bandits soon learnt of the precious goods travelling up the Gansu Corridor and skirting the Taklimakan, and took advantage of the terrain to plunder these caravans. Caravans of goods needed their own defence forces, and this was an added cost for the merchants making the trip. The route took the caravans to the farthest extent of the Han Empire, and policing this route became a big problem. This was partially overcome by building forts and defensive walls along part of the route. Sections of `Great Wall' were built along the northern side of the Gansu Corridor, to try to prevent the Xiongnu from harming the trade; Tibetan bandits from the Qilian mountains to the south were also a problem. Sections of Han dynasty wall can still be seen as far as Yumen Guan, well beyond the recognised beginning of the Great Wall at Jiayuguan. However, these fortifications were not all as effective as intended, as the Chinese lost control of sections of the route at regular intervals. The Han dynasty set up the local government at Wulei, not far from Kuqa on the northern border of the Taklimakan, in order to `protect' the states in this area, which numbered about 50 at the time. At about the same period the city of Gaochang was constructed in the Turfan basin. This developed into the centre of the Huihe kingdom; these peoples later became the Uygur minority who now make up a large proportion of the local population. Many settlements were set up along the way, mostly in the oasis areas, and profited from the passing trade. They also absorbed a lot of the local culture, and the cultures that passed them by along the route. Very few merchants traversed the full length of the road; most simply covered part of the journey, selling their wares a little further from home, and then returning with the proceeds. Goods therefore tended to moved slowly across Asia, changing hands many times. Local people no doubt acted as guides for the caravans over the most dangerous sections of the journey.
After the Western Han dynasty, successive dynasties brought more states under Chinese control. Settlements came and went, as they changed hands or lost importance due to a change in the routes. The chinese garrison town of Loulan, for example, on the edge of the Lop Nor lake, was important in the third century A.D., but was abandoned when the Chinese lost control of the route for a period. Many settlements were buried during times of abandonment by the sands of the Taklimakan, and could not be repopulated.
The settlements reflected the nature of the trade passing through the region. Silk, on its way to the west, often got no further than this region of Central Asia. The Astana tombs, where the nobles of Gaochang were buried, have turned up examples of silk cloth from China, as well as objects from as far afield as Persia and India. Much can be learned about the customs of the time from the objects found in these graves, and from the art work of the time, which has been excellently preserved on the tomb walls, due to the extremely dry conditions. The bodies themselves have also been well preserved, and may allow scientific studies to ascertain their origins.
The most significant commodity carried along this route was not silk, but religion. Buddhism came to China from India this way, along the northern branch of the route. The first influences came as the passes over the Karakorum were first explored. The Eastern Han emperor Mingdi is thought to have sent a representative to India to discover more about this strange faith, and further missions returned bearing scriptures, and bringing with them India priests. With this came influences from the Indian sub-continent, including Buddhist art work, examples of which have been found in several early second century tombs in present-day Sichuan province. This was considerably influenced by the Himalayan Massif, an effective barrier between China and India, and hence the Buddhism in China is effectively derived from the Gandhara culture by the bend in the Indus river, rather than directly from India. Buddhism reached the pastures of Tibet at a rather later period, not developing fully until the seventh century. Along the way it developed under many different influences, before reaching central China. This is displayed very cleared in the artwork, where many of the cave paintings show people with clearly different ethnic backgrounds, rather than the expected Cental and East Asian peoples.
The greatest flux of Buddhism into China occurred during the Northern Wei dynasty, in the fourth and fifth centuries A.D. This was at a time when China was divided into several different kingdoms, and the Northern Wei dynasty had its capital in Datong in present day Shanxi province. The rulers encouraged the development of Buddhism, and more missions were sent towards India. The new religion spread slowly eastwards, through the oases surrounding the Taklimakan, encouraged by an increasing number of merchants, missionaries and pilgrims. Many of the local peoples, the Huihe included, adopted Buddhism as their own religion. Faxian, a pilgrim from China, records the religious life in the Kingdoms of Khotan and Kashgar in 399 A.D. in great detail. He describes the large number of monasteries that had been built, and a large Buddhist festival that was held while he was there.
Some devotees were sufficiently inspired by the new ideas that they headed off in search of the source, towards Gandhara and India; others started to build monasteries, grottos and stupas. The development of the grotto is particularly interesting; the edges of the Taklimakan hide some of the best examples in the world. The hills surrounding the desert are mostly of sandstone, with any streams or rivers carving cliffs that can be relatively easily dug into; there was also no shortage of funds for the work, particularly from wealthy merchants, anxious to invoke protection or give thanks for a safe desert crossing. Gifts and donations of this kind were seen as an act of merit, which might enable the donor to escape rebirth into this world. In many of the murals, the donors themselves are depicted, often in pious attitude. This explains why the Mogao grottos contain some of the best examples of Buddhist artwork; Dunhuang is the starting point for the most difficult section of the Taklimakan crossing.
The grottos were mostly started at about the same period, and coincided with the beginning of the Northern Wei Dynasty. There are a large cluster in the Kuqa region, the best examples being the Kyzil grottos; similarly there are clusters close to Gaochang, the largest being the Bezeklik grottos. Probably the best known ones are the Mogao grottos at Dunhuang, at the eastern end of the Taklimakan. It is here that the greatest number, and some of the best examples, are to be found. More is known about the origins of these, too, as large quantities of ancient documents have been found. These are on a wide range of subjects, and include a large number of Buddhist scriptures in Chinese, Sanskrit, Tibetan, Uygur and other languages, some still unknown. There are documents from the other faiths that developed in the area, and also some official documents and letters that reveal a lot about the system of government at the time.
The grotto building was not confined to the Taklimakan; there is a large cluster at Bamiyan in the Hindu Kush, in present-day Afghanistan. It is here that the second largest sculpture of Buddha in the world can be found, at 55 metres high.
For the archaeologist these grottos are particularly valuable sources of information about the Silk Road. Along with the images of Buddhas and Boddhisatvas, there are scenes of the everyday life of the people at the time. Scenes of celebration and dancing give an insight into local customs and costume. The influences of the Silk Road traffic are therefore quite clear in the mix of cultures that appears on these murals at different dates. In particular, the development of Buddhism from the Indian/Gandharan style to a more individual faith is evident on studying the murals from different eras in any of the grotto clusters. Those from the Gandharan school have more classical features, with wavy hair and a sharper brow; they tend to be dressed in toga-like robes rather than a loin cloth. Those of the Northern Wei have a more Indian appearance, with narrower faces, stretched ear-lobes, and a more serene aura. By the Tang dynasty, when Buddhism was well developed in China, many of the statues and murals show much plumper, more rounded and amiable looking figures. By the Tang dynasty, the Apsara (flying deity, similar to an angel in Christianity) was a popular subject for the artists.
It is also interesting to trace the changes in styles along the length of the route, from Kuqa in the west, via the Turfan area and Dunhuang, to the Maijishan grottos about 350 kilometres from Xian, and then as far into China as Datong. The Northern Wei dynasty, that is perhaps the most responsible for the spread of Buddhism in China, started the construction of the Yungang grottos in northern Shanxi province. When the capital of the Northern Wei was transfered to Luoyang, the artists and masons started again from scratch, building the Longmen grottos. These two more `Chinese' grottos emphasised carving and statuary rather than the delicate murals of the Taklimakan regions, and the figures are quite impressive in their size; the largest figure at Yungang measures more than 17 metres in height, second only in China to the great Leshan Buddha in Sichuan, which was constructed in the early 8th Century. The figures are mostly depicted in the `reassurance' pose, with right hand raised, as an apology to the adherents of the Buddhist faith for the period of persecution that had occurred during the early Northern Wei Dynasty before construction was started.
The Buddhist faith gave birth to a number of different sects in Central Asia. Of these, the `Pure Land' and `Chan' (Zen) sects were particularly strong, and were even taken beyond China; they are both still flourishing in Japan.
Christianity also made an early appearance on the scene. The Nestorian sect was outlawed in Europe by the Roman church in 432 A.D., and its followers were driven eastwards. From their foothold in Northern Iran, merchants brought the faith along the Silk Road, and the first Nestorian church was consecrated at Changan in 638 A.D. This sect took root on the Silk Road, and survived many later attempts to wipe them out, lasting into the fourteenth century. Many Nestorian writings have been found with other documents at Dunhuang and Turfan. Manichaeism, a third century Persian religion, also influenced the area, and had become quite well developed by the beginning of the Tang Dynasty.

The Greatest Years

The height of the importance of the Silk Road was during the Tang dynasty, with relative internal stability in China after the divisions of the earlier dynasties since the Han. The individual states has mostly been assimilated, and the threats from marauding peoples was rather less. During this period, in the seventh century, the Chinese traveller Xuan Zhuang crossed the region on his way to obtain Buddhist scriptures from India. He followed the northern branch round the Taklimakan on his outward journey, and the southern route on his return; he carefully recorded the cultures and styles of Buddhism along the way. On his return to the Tang capital at Changan, he was permitted to build the `Great Goose Pagoda' in the southern half of the city, to house the more than 600 scriptures that he had brought back from India. He is still seen by the Chinese as an important influence in the development of Buddhism in China, and his travels were dramatised by in the popular classic `Tales of a Journey to the West'.
The art and civilisation of the Silk Road achieved its highest point in the Tang Dynasty. Changan, as the starting point of the route, as well as the capital of the dynasty, developed into one of the largest and most cosmopolitan cities of the time. By 742 A.D., the population had reached almost two million, and the city itself covered almost the same area as present-day Xian, considerably more than within the present walls of the city. The 754 A.D. census showed that five thousand foreigners lived in the city; Turks, Iranians, Indians and others from along the Road, as well as Japanese, Koreans and Malays from the east. Many were missionaries, merchants or pilgrims, but every other occupation was also represented. Rare plants, medicines, spices and other goods from the west were to be found in the bazaars of the city. It is quite clear, however, despite the exotic imports, that the Chinese regarded all foreigners as barbarians; the gifts provided for the Emperors by foreign rulers were simply considered as tribute from vassal states.
After the Tang, however, the traffic along the road subsided, along with the grotto building and art of the period. The Five Dynasties period did not maintain the internal stability of the Tang dynasty, and again neighbouring states started to plunder the caravans. China was partially unified again in the Song dynasty, but the Silk Road was not as important as it had been in the Tang.
From the point of view of those in the far west, China was still an unknown territory, and silk production was not understood. Since the days of Alexander the Great, there had been some knowledge of India, but there was no real knowledge of, or contact with, the `Seres' until about the 7th century, when information started to filter along the Road. It was at this time that the rise of Islam started to affect Asia, and a curtain came down between the east and west. Trade relations soon resumed, however, with the Moslems playing the part of middlemen. The sea route to China was explored at this time, and the `Sea Silk Route' was opened, eventually holding a more important place than the land route itself, as the land route became less profitable.
But the final shake-up that occurred was to come from a different direction; the hoards from the grasslands of Mongolia.

The Mongols

Trade along the route was adversely affected by the strife which built up between the Christian and Moslem worlds. The Crusades brought the Christian world a little nearer to Central Asia, but the unified Moslem armies under Saladin drove them back again. In the Fourth Crusade, the forces of Latin Christianity scored a triumph over their Greek rivals, with the capture of Constantinople (Istanbul). However, it was not the Christians who finally split the Moslem world, but the Mongols from the east. Whilst Europe and Western Asia were torn by religious differences, the Mongols had only the vaguest of religious beliefs. Several of the tribes of Turkestan which had launched offensives westwards towards Persia and Arabia, came to adopt Islam, and Islam had spread far across Central Asia, but had not reached as far as the tribes which wandered the vast grasslands of Mongolia. These nomadic peoples had perfected the arts of archery and horsemanship. With an eye to expanding their sphere of influence, they met in 1206 and elected a leader for their unified forces; he took the title Great Khan. Under the leadership of Genghis Khan, they rapidly proceeded to conquer a huge region of Asia. The former Han city of Jiaohe, to the west of Turfan, was decimated by the Mongols as they passed through on their way westwards. The Empire they carved out enveloped the whole of Central Asia from China to Persia, and stretched as far west as the Mediterranean. This Mongol empire was maintained after Genghis' death, with the western section of the empire divided into three main lordships, falling to various of his descendents as lesser Khans, and with the eastern part remaining under the rule of the Great Khan, a title which was inherited from by Kublai Khan. Kubilai completed the conquest of China, subduing the Song in the South of the country, and established the Yuan dynasty. The partial unification of so many states under the Mongol Empire allowed a significant interaction between cultures of different regions. The route of the Silk Road became important as a path for communication between different parts of the Empire, and trading was continued. Although less `civilised' than people in the west, the Mongols were more open to ideas. Kubilai Khan, in particular, is reported to have been quite sympathetic to most religions, and a large number of people of different nationalities and creeds took part in the trade across Asia, and settled in China. The most popular religion in China at the time was Daoism, which at first the Mongols favoured. However, from the middle of the thirteenth century onwards, buddhist influence increased, and the early lamaist Buddhism from Tibet was particularly favoured. The two religions existed side by side for a long period during the Yuan dynasty. This religious liberalism was extended to all; Christianity first made headway in China in this period, with the first Roman Catholic arch-bishopric set up in Beijing in 1307. The Nestorian church was quite widespread in China; Jews and Moslems also populated several of the major cities, though they do not seem to have made many converts.
It was at this time that Europeans first ventured towards the lands of the `Seres'. The earliest were probably Fransiscan friars who are reported to have visited the Mongolian city of Karakorum. The first Europeans to arrive at Kubilai's court were Northern European traders, who arrived in 1261. However, the most well known and best documented visitor was the Italian Marco Polo. As a member of a merchant family from Venice, he was a good businessman and a keen observer. Starting in 1271, at the age of only seventeen, his travels with his father and uncle took him across Persia, and then along the southern branch of the Silk Road, via Khotan, finally ending at the court of Kubilai Khan at Khanbalik, the site of present-day Beijing, and the summer palace, better known as Xanadu. He travelled quite extensively in China, before returning to Italy by ship, via Sumatra and India to Hormuz and Constantinople.
He describes the way of life in the cities and small kingdoms through which his party passed, with particular interest on the trade and marriage customs. His classification of other races centre mainly on their religion, and he looks at things with the eyes of one brought up under the auspices of the Catholic Church; it is therefore not surprising that he has a great mistrust of the Moslems, but he seems to have viewed the `Idolaters' (Buddhists and Hindus) with more tolerance. He judges towns and countryside in terms of productivity; he appears to be have been quick to observe available sources of food and water along the way, and to size up the products and manufacture techniques of the places they passed through. His description of exotic plants and beasts are sufficiently accurate to be quite easily recognizable, and better than most of the textbooks of the period. He seems to have shown little interest in the history of the regions he was passing through, however, and his reports of military campaigns are full of inaccuracies, though this might be due to other additions or misinformation.
The `Travels' were not actually written by Marco Polo himself. After his return to the West in 1295, he was captured as a prisoner of war in Genoa, when serving in the Venetian forces. Whilst detained in prison for a year, he met Rustichello of Pisa, a relatively well-known romance writer and a fellow prisoner of war. Rustichello was obviously attracted to the possibilities of writing a romantic tale of adventure about Polo's travels; it should be remembered that the book was written for entertainment rather than as a historic document. However, the collaboration between them, assuming that the story has not been embroidered excessively by Rustichello, gives an interesting picture of life along the Silk Road in the time of the Khans. Some of the tales are no doubt due to the romance-writing instincts of Rustichello, and some of those due to Polo are at best third-hand reports from people he met; however, much of the material can be verified against Chinese and Persian records. As a whole, the book captured public notice at the time, and added much to what was known of Asian geography, customs and natural history.

The Decline of the Route

However, the Mongolian Empire was to be fairly short-lived. Splits between the different khans had erupted as early as 1262. Although the East was considerably more stable, especially under the rule of Kubilai, it also succumbed to a resurgence of Chinese nationalism, and after several minor local rebellions in the first few decades of the fourteenth century, principally in the south of China, the Yuan dynasty was finally replaced by the Ming dynasty in 1368. With the disintegration of the Mongol empire, the revival of Islam and the isolationist policies of the Ming dynasty, the barriers rose again on the land route between East and West. Despite the presence of the Mongols, trade along the Silk Road never reached the heights that it did in the Tang dynasty. The steady advance of Islam, temporarily halted by the Mongols, continued until it formed a major force across Central Asia, surrounding the Taklimakan like Buddhism had almost a millennium earlier. The artwork of the region suffered under the encroach of Islam. Whereas the Buddhist artists had concentrated on figures in painting and sculpture, the human form was scorned in Islamic artwork; this difference led to the destruction of much of the original artwork. Many of the grottos have been defaced in this way, particularly at the more accessible sites such as Bezeklik, near Turfan, where most of the human faces in the remaining frescoes have been scratched out.
The demise of the Silk Road also owes much to the development of the silk route by sea. It was becoming rather easier and safer to transport goods by water rather than overland. Ships had become stronger and more reliable , and the route passed promising new markets in Southern Asia. The overland problems of `tribal politics' between the different peoples along the route, and the presence of middlemen, all taking their cut on the goods, prompted this move. The sea route, however, suffered from the additional problems of bad weather and pirates. In the early fifteenth century, the Chinese seafarer Zhang He commanded seven major maritime expeditions to Southeast Asia and India, and as far as Arabia and the east coast of Africa. Diplomatic relations were built up with several countries along the route, and this increase the volume of trade Chinese merchants brought to the area. In the end, the choice of route depended very much upon the political climate of the time.
The encroach of the deserts into the inhabited land made life on the edges of the Taklimakan and Gobi Deserts particularly difficult. Any settlement abandoned for a while was swallowed by the desert, and so resettlement became increasingly difficult. These conditions were only suitable in times of peace, when effort could be spent countering this advance, and maintaining water sources.
The attitude of the later Chinese dynasties was the final blow to the trade route. The isolationist policies of the Ming dynasties did nothing to encourage trade between China and the rapidly developing West. This attitude was maintained throughout the Ming and Qing dynasties, and only started to change after the Western powers began making inroads into China in the nineteenth century. By the beginning of the Eighteenth Century, the Qing dynasty subdued the Dzungar people, however, and annexed the whole Taklimakan region, forming the basis of present-day Xinjiang province. This restored China to the state it had been in in the Han dynasty, with full control of the western regions, but also including the territories and Tibet and Mongolia.
However, as trade with the West subsided, so did the traffic along the Road, and all but the best watered oases survived. The grottos and other religious sites were long since neglected, now that the local peoples had espoused a new religion, and the old towns and sites were buried deeper beneath the sands.

Foreign Influence

Renewed interest in the Silk Road only emerged among western scholars towards the end of the nineteenth century. This emerged after various countries started to explore the region. The foreign involvement in this area was due mostly to the interest of the powers of the time in expanding their territories. The British, in particular, were interested in consolidating some of the land north of their Indian territories. The first official trip for the Survey of India was in 1863, and soon afterwards, the existence of ancient cities lost in the desert was confirmed. A trade delegation was sent to Kashgar in 1890, and the British were eventually to set up a consulate in 1908. They saw the presence of Russia as a threat to the trade developing between Kashgar and India, and the power struggle between these two empires in this region came to be referred to as the `Great Game'. British agents (mostly Indians) crossed the Himalayas from Ladakh and India to Kashgar, travelling as merchants, and gathering what information they could, including surveying the geography of the route. At a similar time, Russians were entering from the north; most were botanists, geologists or cartographers, but they had no doubt been briefed to gather whatever intelligence they could. The Russians were the first to chance on the ruined cities at Turfan. The local treasure hunters were quick to make the best of these travellers, both in this region and near Kashgar, and noting the interest the foreigners showed towards the relics, sold them a few of the articles that they had dug out of the ruins. In this way a few ancient articles and old manuscripts started to appear in the West. When these reached the hands of Orientalists in Europe, and the manuscripts were slowly deciphered, they caused a large deal of interest, and more people were sent out to look out for them. The study of the Road really took off after the expeditions of the Swede Sven Hedin in 1895. He was an accomplished cartographer and linguist, and became one of the most renowned explorers of the time. He crossed the Pamirs to Kashgar, and then set out to explore the more desolate parts of the region. He even succeeded in making a crossing of the centre of the Taklimakan, though he was one of only three members of the party who made it across, the rest succumbing to thirst after their water had run out. He was intrigued by local legends of demons in the Taklimakan, guarding ancient cities full of treasure, and met several natives who had chanced upon such places. In his later travels, he discover several ruined cities on the south side of the desert, and his biggest find, the city of Loulan, from which he removed a large number of ancient manuscripts.
After Hedin, the archaeological race started. Sir Aurel Stein of Britain and Albert von Le Coq of Germany were the principle players, though the Russians and French, and then the Japanese, quickly followed suit. There followed a period of frenzied digging around the edges of the Taklimakan, to discover as much as possible about the old Buddhist culture that had existed long before. The dryness of the climate, coupled with the exceedingly hot summers and cold winters, made this particularly difficult. However the enthusiasm to discover more of the treasures of the region, as well as the competition between the individuals and nations involved, drove them to continue. Although they produced reports of what they discovered, their excavation techniques were often far from scientific, and they removed whatever they could from the sites in large packing cases for transport to the museums at home. The manuscripts were probably the most highly prized of the finds; tales of local people throwing these old scrolls into rivers as rubbish tormented them. Removal of these from China probably did help preserve them. However, the frescoes from the grottos also attracted their attention, and many of the best ones were cut into sections, and carefully peeled off the wall with a layer of plaster; these were then packaged very carefully for transport. To their credit, almost all these murals survived the journey, albeit in pieces.
The crowning discovery was of a walled-up library within the Mogao grottos at Dunhuang. This contained a stack of thousands of manuscripts, Buddhist paintings and silk temple banners. The manuscripts were in Chinese, Sanskrit, Tibetan, Uyghur and several other less widely known languages, and they covered a wide range of subjects; everything from sections of the Lutras Sutra to stories and ballads from the Tang dynasty and before. Among these is what is believed to be the world's oldest printed book. This hoard had been discovered by a Daoist monk at the beginning of the twentieth century, and he had appointed himself as their protector. The Chinese authorities appear to have been aware of the existence of the library, but were perhaps not fully aware of its significance, and they had decided to leave the contents where they were, under the protection of the monk. On hearing of this hoard, Stein came to see them; he gradually persuaded the monk to part with a few of the best for a small donation towards the rebuilding of the temple there. On successive visits, he removed larger quantities; the French archaeologist Pelliot also got wind of this discovery, and managed to obtain some. The frescoes at Dunhuang were also some of the best on the whole route, and many of the most beautiful ones were removed by the American professor Langdon Warner and his party.
The archaeological free-for-all came to a close after a change in the political scene. On 25th May 1925 a student demonstration in the treaty port of Shanghai was broken up by the British by opening fire on them, killing a number of the rioters. This instantly created a wave of anti-foreign hostility throughout China, and effectively brought the explorations of the Western Archaeologists to an end. The Chinese authorities started to take a much harsher view of the foreign intervention, and made the organisation of the trips much more difficult; they started to insist that all finds should be turned over to the relevant Chinese organs. This effectively brought an end to foreign exploration of the region.
The treasures of the ancient Silk Road are now scattered around museums in perhaps as many as a dozen countries. The biggest collections are in the British Museum and in Delhi, due to Stein and in Berlin, due to von Le Coq. The manuscripts attracted a lot of scholarly interest, and deciphering them is still not quite complete. Most of them are now in the British Library, and available for specialist study, but not on display. A large proportion of the Berlin treasures were lost during the Second World War; twenty eight of the largest frescoes, which had been attached to the walls of the old Ethnological Museum in Berlin for the purposes of display to the public, were lost in an Allied Air Force bombing raids between 1943 and 1945. A huge quantity of material brought back to London by Stein has mostly remained where it was put; museums can never afford the space to show more than just a few of the better relics, especially not one with such a large worldwide historical coverage as the British Museum.
The Chinese have understandably taken a harsh view of the `treasure seeking' of these early Western archaeologists. Much play is made on the removal of such a large quantity of artwork from the country when it was in no state to formally complain, and when the western regions, in particular, were under the control of a succession of warlord leaders. There is a feeling that the West was taking advantage of the relatively undeveloped China, and that many of the treasures would have been much better preserved in China itself. This is not entirely true; many of the grottos were crumbling after more than a thousand years of earthquakes, and substantial destruction was wrought by farmers improving the irrigation systems. Between the visits of Stein and Warner to Dunhuang, a group of White Russian soldiers fleeing into China had passed by, and defaced many of the best remaining frescoes to such an extent that the irate Warner decided to `salvage' as much as he could of the rest. The Chinese authorities at the time seem to have known about the art treasures of places like Dunhuang, but don't seem to have been prepared to protect them; the serious work of protection and restoration was left until the formation of the People's Republic.
Their only consolation is that many of the scrolls which had been purchased from native treasure-hunters at the western end of the Taklimakan at the beginning of the century were later found to have been remarkably good forgeries. Many were produced by an enterprising Moslem in Khotan, who had sensed how much money would be involved in this trade. This severely embarrassed a number of Western Orientalists, but the number of people misled attests to their quality.
The Present Day

The Silk Road, after a long period of hibernation, has been increasing in importance again recently. The fight of man against the desert, one of the biggest problems for the early travellers, is finally gaining ground. There has been some progress in controlling the progress of the shifting sands, which had previously meant having to resite settlements. The construction of roads around the edges of the Taklimakan has eased access, and the discovery of large oil reserves under the desert has encouraged this development. The area is rapidly being industrialised, and Urumchi, the present capital of Xinjiang, has become a particularly unprepossessing Han Chinese industrial city.
The trade route itself is also being reopened. The sluggish trade between the peoples of Xinjiang and those of the Soviet Union has developed quickly; trade with the C.I.S. is picking up rapidly with a flourishing trade in consumer items as well as heavy industry. The new Central Asian republics had previously contributed much of the heavy industry of the former Soviet Union, with a reliance for consumer goods on Russia. Trade with China is therefore starting to fulfill this demand. This trading has been encouraged by the recent trend towards a `socialist market economy' in China, and the increasing freedom of movement being allowed, particularly for the minorities such as those in Xinjiang. Many of these nationalities are now participating in cross-border trade, regularly making the journey to Kazakhstan and Uzbekistan.
The railway connecting Lanzhou to Urumchi has been extended to the border with Kazakhstan, where on 12th September 1990 it was finally joined to the former Soviet railway system, providing an important route to the new republics and beyond. This Eurasian Continental Bridge, built to rival the Trans-Siberian Railway, has been constructed from LianYunGang city in Jiangsu province (on the East China coast) to Rotterdam; the first phase of this development has already been completed, and the official opening of the railway was held on 1st December 1992. It is already promised to be at least 20% cheaper than the route by sea, and at 11,000 kilometres is significantly shorter. From China the route passes through Kazakhstan, Russia, Byelorussia and Poland, before reaching Germany and the Netherlands. The double-tracking of the railway from Lanzhou to the border of the C.I.S. has now been put high on the Chinese development priority list.

Restoration and Tourism

Since the intervention of the West last century, interest has been growing in this ancient trade route. The books written by Stein, Hedin and others have brought the perceived oriental mystery of the route into western common knowledge. Instilled with such romantic ideals as following in the footsteps of Marco Polo, a rapidly increasing number of people have been interested in visiting these desolate places. Since China opened its doors to foreign tourists at the end of the 1970s, it has realised how much foreign currency can be brought to the country by tapping this tourist potential. This has encouraged the authorities to do their best to protect the remaining sites; restoration of many of the sites is presently underway. The Mogao grottos were probably the first place to attract this attention; the Dunhuang Research Institute has been studying and preserving the remains of the grottos, as well as what was left of the library. Restoration is presently underway; the outside of the grottos was faced in a special concrete to prevent further subsidence, and some of the murals are being touched up by a team of specially trained artists and craftsmen. Archaeological excavations have been started by the Chinese where the foreigners laid off; significant finds have been produced from such sites as the Astana tombs, where the dead from the city of Gaochang were buried. Finds of murals and clothing amongst the grave goods have increased knowledge of life along the old Silk Road; the dryness of the climate has helped preserve the bodies of the dead, as well as their garments.
There is still a lot to see around the Taklimakan, mostly in the form of damaged grottos and ruined cities. Whilst some people are drawn by the archaeology, others are attracted by the minority peoples; there are thirteen different races of people in the region, apart from the Han Chinese, from the Tibetans and Mongolians in the east of the region, to the Tajik, Kazakhs and Uzbeks in the west. Others are drawn to the mysterious cities such as Kashgar, where the Sunday market maintains much of the old Silk Road spirit, with people of many different nationalities selling everything from spice and wool to livestock and silver knives. Many of the present-day travellers are Japanese, visiting the places where their Buddhist religion passed on its way to Japan.
Although Xinjiang is opening up, it is still not an easy place to travel around. Apart from the harsh climate and geography, many of the places are not fully open yet, and, perhaps understandably, the authorities are not keen on allowing foreigners to wander wherever they like, as Hedin and his successors had done. The desolation of the place makes it ideal for such aspects of modern life as rocket launching and nuclear bomb testing. Nevertheless, many sites can be reached without too much trouble, and there is still much to see.

Conclusions

From its birth before Christ, through the heights of the Tang dynasty, until its slow demise six to seven hundred years ago, the Silk Road has had a unique role in foreign trade and political relations, stretching far beyond the bounds of Asia itself. It has left its mark on the development of civilisations on both sides of the continent. However, the route has merely fallen into disuse; its story is far from over. With the latest developments, and the changes in political and economic systems, the edges of the Taklimakan may yet see international trade once again, on a scale considerably greater than that of old, the iron horse replacing the camels and horses of the past.

[Misafir]

The Silk Road, or Silk Route, is a series of trade and cultural transmission routes that were central to cultural interaction through regions of the Asian continent connecting East and West Asia by linking traders, merchants, pilgrims, monks, soldiers, nomads and urban dwellers from China to the Mediterranean Sea during various periods of time. The trade route was initiated around 114 BC by the Han Dynasty (114 BC), although earlier trade across the continents had already existed.
Geographically, the Silk Road or Silk Route is an interconnected series of ancient trade routes connecting Chang'an (today's Xi'an) in China, with Asia Minor and the Mediterranean, extending over 8,000 km (5,000 miles) on land and sea. Trade on the Silk Road was a significant factor in the development of the great civilizations of China, Egypt, Mesopotamia, Persia, Indian subcontinent, and Rome, and helped to lay the foundations for the modern world. The first person who used the terms "Seidenstraße" and "Seidenstraßen" or "Silk Road(s)" and "Silk Route(s)", was the German geographer Ferdinand von Richthofen in 1877.


Routes taken

As it extends westwards from the commercial centers of North China, the continental Silk Road divides into north and south routes to avoid the Tibetan Plateau.
The northern route travels northwest through the Chinese province of Gansu, and splits into three further routes, two of them passing north and south of the Taklamakan Desert (through modern day Kyrgyzstan and Xinjiang) to rejoin at Kashgar; and the other going north of the Tien Shan mountains through Turfan, Talgar and Almaty (in what is now southeast Kazakhstan).
All routes join up at Kokand in the Fergana Valley, and the roads continue west across the Karakum Desert towards Merv, joining the southern route briefly.
One of these routes turns northwest along the Amu Darya (river) including Bukhara and Samarkand the center of Silk Road trade to the Aral Sea, through ancient civilizations under the present site of Astrakhan, and on to the Crimean peninsula. From there it crosses the Black Sea, Marmara Sea and the Balkans to Venice; another crosses the Caspian Sea and across the Caucasus to the Black Sea in Georgia, thence to Constantinople.
The southern route is mainly a single route running through northern India, then the Turkestan–Khorasan region into Mesopotamia and Anatolia; having southward spurs enabling the journey to be completed by sea from various points. It runs south through the Sichuan Basin in China and crosses the high mountains into northeast India, probably via the Ancient tea route. It then travels west along the Brahmaputra and Ganges river plains, possibly joining the Grand Trunk Road west of Varanasi. It runs through northern Pakistan and over the Hindu Kush mountains to rejoin the northern route briefly near Merv.
It then follows a nearly straight line west through mountainous northern Iran and the northern tip of the Syrian Desert to the Levant. From there, Mediterranean trading ships plied regular routes to Italy, and land routes went either north through Anatolia or south to North Africa.
Another branch road travels from Herat through Susa to Charax Spasinu at the head of the Persian Gulf and across to Petra and Alexandria, from whence ships carried the cargoes to Rome and other Mediterranean ports.


Railway

The last missing link on the Silk Road was completed in 1994, when the international railway between Almaty in Kazakhstan and Urumqi in Xinjiang opened.

Sea

As long as fourteen hundred years ago, during the Eastern Han Dynasty in China, the sea route led from the mouth of the Red River near modern Hanoi, all the way through the Malacca Straits to Southeast Asia, Sri Lanka and India, and then on to the Persian Gulf and the Red Sea. From ports on the Red Sea goods, including silks, were transported overland to the Nile and then down to Alexandria from where they were shipped to Rome and other Mediterranean ports. Another branch of these sea routes led down the East African coast (called Azania by the Greeks and Romans and Zesan by the Chinese) at least as far as the port known to the Romans as Rhapta, which was probably located in the delta of the Rufiji River in modern Tanzania.
The Silk Road on the Sea extends from southern China to present day Brunei, Thailand, Malacca, Ceylon, India, Pakistan, the Philippines, and Iran. In Europe it extends from Israel, Lebanon, Egypt, and Italy in the Mediterranean Sea to Portugal and Sweden.

Prehistory

Cross-continental journeys

As the domestication of efficient pack animals and the development of shipping technology both increased the capacity for prehistoric peoples to carry heavier loads over greater distances, cultural exchanges and trade developed rapidly.
In addition, grassland provides fertile grazing, water, and easy passage for caravans. The vast grassland steppes of Asia enables merchants to travel immense distances, from the shores of the Pacific to Africa and deep into Europe, without trespassing on agricultural lands and arousing hostility.

Evidence for ancient transport and trade routes

The ancient peoples of the Sahara imported domesticated animals from Asia between 6000 BC and 4000 BC.
Foreign artifacts dating to the 5th millennium BC in the Badarian culture of Egypt indicate contact with distant Syria.
In predynastic Egypt, by the 4th millennium BC shipping was well established, and the donkey and possibly the dromedary had been domesticated. Domestication of the Bactrian camel and use of the horse for transport then followed.
Also by the beginning of the 4th millennium BC, ancient Egyptians in Maadi were importing pottery as well as construction ideas from Canaan.
By the second half of the 4th millennium BC, the gemstone lapis lazuli was being traded from its only known source in the ancient world — Badakshan, in what is now northeastern Afghanistan — as far as Mesopotamia and Egypt. By the 3rd millennium BC, the lapis lazuli trade was extended to Harappa and Mohenjo-daro in the Indus Valley Civilization of modern day Pakistan and northwestern India. The Indus Valley was also known as Meluhha, the earliest maritime trading partner of the Sumerians and Akkadians in Mesopotamia.
Routes along the Persian Royal Road, constructed in the 5th century BC by Darius I of Persia, may have been in use as early as 3500 BC. Charcoal samples found in the tombs of Nekhen, which were dated to the Naqada I and II periods, have been identified as cedar from Lebanon.
In 1994 excavators discovered an incised ceramic shard with the serekh sign of Narmer, dating to circa 3000 BC. Mineralogical studies reveal the shard to be a fragment of a wine jar exported from the Nile valley to Israel.[12]
The ancient harbor constructed in Lothal, India, around 2400 BC may be the oldest sea-faring harbour known.

Egyptian maritime trade

The Palermo stone mentions King Sneferu of the 4th Dynasty sending ship to import high-quality cedar from Lebanon (see Sneferu). In one scene in the pyramid of Pharaoh Sahure of the Fifth Dynasty, Egyptians are returning with huge cedar trees. Sahure's name is found stamped on a thin piece of gold on a Lebanon chair, and 5th dynasty cartouches were found in Lebanon stone vessels. Other scenes in his temple depict Syrian bears. The Palermo stone also mentions expeditions to Sinai as well as to the diorite quarries northwest of Abu Simbel.
The oldest known expedition to the Land of Punt was organized by Sahure, which apparently yielded a quantity of myrrh,along with malachite and electrum. The 12th-Dynasty Pharaoh Senusret III had a "Suez" canal constructed linking the Nile River with the Red Sea for direct trade with Punt. Around 1950 BC, in the reign of Mentuhotep III, an officer named Hennu made one or more voyages to Punt. In the 15th century BC, Nehsi conducted a very famous expedition for Queen Hatshepsut to obtain myrrh; a report of that voyage survives on a relief in Hatshepsut's funerary temple at Deir el-Bahri. Several of her successors, including Thutmoses III, also organized expeditions to Punt.

Iranian and Scythian Connections

The expansion of Scythian Iranian cultures stretching from the Hungarian plain and the Carpathians to the Chinese Kansu Corridor and linking Iran, and the Middle East with Northern India and the Punjab, undoubtedly played an important role in the development of the Silk Road. Scythians accompanied the Assyrian Esarhaddon on his invasion of Egypt, and their distinctive triangular arrowheads have been found as far south as Aswan. These nomadic peoples were dependent upon neighbouring settled populations for a number of important technologies, and in addition to raiding vulnerable settlements for these commodities, also encouraged long distance merchants as a source of income through the enforced payment of tariffs. Soghdian Scythian merchants were in later periods to play a vital role in the development of the Silk Road.

Chinese and Central Asian contacts

From the 2nd millennium BC nephrite jade was being traded from mines in the region of Yarkand and Khotan to China. Significantly, these mines were not very far from the lapis lazuli and spinel ("Balas Ruby") mines in Badakhshan and, although separated by the formidable Pamir Mountains, routes across them were, apparently, in use from very early times.
The Tarim mummies, Chinese mummies of non-Mongoloid, apparently Caucasoid, individuals, have been found in the Tarim Basin, such as in the area of Loulan located along the Silk Road 200 km east of Yingpan, dating to as early as 1600 BC and suggesting very ancient contacts between East and West. It has been suggested that these mummified remains may have been of people related to the Tocharians whose Indo-European language remained in use in the Tarim Basin (modern day Xinjiang) of China until the 8th century.
Some remnants of what was probably Chinese silk have been found in Ancient Egypt from 1070 BC.Though the originating source seems sufficiently reliable, silk unfortunately degrades very rapidly and we cannot double-check for accuracy whether it was actually cultivated silk (which would almost certainly have come from China) that was discovered or a type of "wild silk," which might have come from the Mediterranean region or the Middle East.
Following contacts of metropolitan China with nomadic western border territories in the 8th century BC, gold was introduced from Central Asia, and Chinese jade carvers began to make imitation designs of the steppes, adopting the Scythian-style animal art of the steppes (descriptions of animals locked in combat). This style is particularly reflected in the rectangular belt plaques made of gold and bronze with alternate versions in jade and steatite.

Persian Royal Road

By the time of Herodotus (c. 475 BC) the Persian Royal Road ran some 2,857 km from the city of Susa on the lower Tigris to the port of Smyrna (modern İzmir in Turkey) on the Aegean Sea. It was maintained and protected by the Achaemenid Empire (c.500-330 BC) and had postal stations and relays at regular intervals. By having fresh horses and riders ready at each relay, royal couriers could carry messages the entire distance in 9 days, though normal travellers took about three months. This Royal Road linked into many other routes. Some of these, such as the routes to India and Central Asia, were also protected by the Achaemenids, encouraging regular contact between India, Mesopotamia and the Mediterranean. There are accounts in Esther of dispatches being sent from Susa to provinces as far out as India and Cush during the reign of Xerxes (485-465 BC).

History

Hellenistic Era

The first major step in opening the Silk Road between the East and the West came with the expansion of Alexander the Great's empire into Central Asia. In August 329 BC, at the mouth of the Fergana Valley in Tajikistan he founded the city of Alexandria Eschate or "Alexandria The Furthest". This later became a major staging point on the northern Silk Route.
In 323 BC, Alexander the Great’s successors, the Ptolemies, took control of Egypt. They actively promoted trade with Mesopotamia, India, and East Africa through their Red Sea ports and over land. This was assisted by a number of intermediaries, especially the Nabataeans and other Arabs.
The Greeks remained in Central Asia for the next three centuries, first through the administration of the Seleucid Empire, and then with the establishment of the Greco-Bactrian Kingdom in Bactria. They continued to expand eastward, especially during the reign of Euthydemus (230–200 BC) who extended his control beyond Alexandria Eschate to Sogdiana. There are indications that he may have led expeditions as far as Kashgar in Chinese Turkestan, leading to the first known contacts between China and the West around 200 BC. The Greek historian Strabo writes “they extended their empire even as far as the Seres (China) and the Phryni.”

Chinese exploration of Central Asia

Trade on the Silk Road (Dunhuang, China)

The next step came around 130 BC, with the embassies of the Han Dynasty to Central Asia, following the reports of the ambassador Zhang Qian (who was originally sent to obtain an alliance with the Yuezhi against the Xiongnu). The Chinese Emperor Wu Di became interested in developing commercial relationship with the sophisticated urban civilizations of Ferghana, Bactria and Parthia: “The Son of Heaven on hearing all this reasoned thus: Ferghana (Dayuan) and the possessions of Bactria (Ta-Hsia) and Parthia (Anxi) are large countries, full of rare things, with a population living in fixed abodes and given to occupations somewhat identical with those of the Chinese people, but with weak armies, and placing great value on the rich produce of China” (Hou Hanshu, Later Han History).
The Chinese were also strongly attracted by the tall and powerful horses in the possession of the Dayuan (named “Heavenly horses”), which were of capital importance in fighting the nomadic Xiongnu. The Chinese subsequently sent numerous embassies, around ten every year, to these countries and as far as Seleucid Syria. “Thus more embassies were dispatched to Anxi [Parthia], Yancai [who later joined the Alans ], Lijian [Syria under the Seleucids], Tiaozhi [Chaldea], and Tianzhu [northwestern India]… As a rule, rather more than ten such missions went forward in the course of a year, and at the least five or six.” (Hou Hanshu, Later Han History). The Chinese campaigned in Central Asia on several occasion, and direct encounters between Han troops and Roman legionaries (probably captured or recruited as mercenaries by the Xiong Nu) are recorded, particularly in the 36 BC battle of Sogdiana (Joseph Needham, Sidney Shapiro). It has been suggested that the Chinese crossbow was transmitted to the Roman world on such occasions, although the Greek gastraphetes provides an alternative origin. R. Ernest Dupuy and Trevor N. Dupuy suggest that in 36 B.C., a "Han expedition into central Asia, west of Jaxartes River, apparently encountered and defeated a contingent of Roman legionaries. The Romans may have been part of Antony's army invading Parthia. Sogdiana (modern Bukhara), east of the Oxus River, on the Polytimetus River, was apparently the most easterly penetration ever made by Roman forces in Asia. The margin of Chinese victory appears to have been their crossbows, whose bolts and darts seem easily to have penetrated Roman shields and armor."
The Roman historian Florus also describes the visit of numerous envoys, included Seres (Chinese), to the first Roman Emperor Augustus, who reigned between 27 BC and 14:
"Even the rest of the nations of the world which were not subject to the imperial sway were sensible of its grandeur, and looked with reverence to the Roman people, the great conqueror of nations. Thus even Scythians and Sarmatians sent envoys to seek the friendship of Rome. Nay, the Seres came likewise, and the Indians who dwelt beneath the vertical sun, bringing presents of precious stones and pearls and elephants, but thinking all of less moment than the vastness of the journey which they had undertaken, and which they said had occupied four years. In truth it needed but to look at their complexion to see that they were people of another world than ours." ("Cathay and the way thither", Henry Yule). The "Silk Road" essentially came into being from the 1st century BC, following these efforts by China to consolidate a road to the Western world and India, both through direct settlements in the area of the Tarim Basin and diplomatic relations with the countries of the Dayuan, Parthians and Bactrians further west. The Han Dynasty Chinese army regularly policed the trade route against nomadic bandit forces generally identified as the Xiongnu/Huns. Han general Ban Chao led an army of 70,000 mounted infantry and light cavalry troops in the 1st century AD to secure the trade routes, reaching far west across central Asia to the doorstep of Europe, and setting up base on the shores of the Caspian Sea in cooperation with the Parthian Kingdom under Pacorus II of Parthia.
A maritime "Silk Route" opened up between Chinese-controlled Jiaozhi (centred in modern Vietnam [see map above], near Hanoi) probably by the 1st century. It extended, via ports on the coasts of India and Sri Lanka, all the way to Roman-controlled ports in Egypt and the Nabataean territories on the northeastern coast of the Red Sea.

The Roman Empire

Soon after the Roman conquest of Egypt in 30 BC, regular communications and trade between India, Southeast Asia, Sri Lanka, China, the Middle East, Africa and Europe blossomed on an unprecedented scale. The party of Maës Titianus became the travellers who penetrated farthest east along the Silk Road from the Mediterranean world, probably with the aim of regularizing contacts and reducing the role of middlemen, during one of the lulls in Rome's intermittent wars with Parthia, which repeatedly obstructed movement along the Silk Road. Land and maritime routes were closely linked, and novel products, technologies and ideas began to spread across the continents of Europe, Asia and Africa. Intercontinental trade and communication became regular, organised, and protected by the 'Great Powers.' Intense trade with the Roman Empire followed soon, confirmed by the Roman craze for Chinese silk (supplied through the Parthians), even though the Romans thought silk was obtained from trees. This belief was affirmed by Seneca the Younger in his Phaedra and by Virgil in his Georgics. Notably, Pliny the Elder knew better. Speaking of the bombyx or silk moth, he wrote in his Natural Histories "They weave webs, like spiders, that become a luxurious clothing material for women, called silk."
The Senate issued, in vain, several edicts to prohibit the wearing of silk, on economic and moral grounds: the importation of Chinese silk caused a huge outflow of gold, and silk clothes were considered to be decadent and immoral:
“I can see clothes of silk, if materials that do not hide the body, nor even one's decency, can be called clothes… Wretched flocks of maids labour so that the adulteress may be visible through her thin dress, so that her husband has no more acquaintance than any outsider or foreigner with his wife's body” (Seneca the Younger (c.3 BC–65, Declamations Vol. I). The Hou Hanshu records that the first Roman envoy arrived in China by this maritime route in 166, initiating a series of Roman embassies to China.

Medieval Era

The main traders during Antiquity were the Indian and Bactrian Traders, then from the fifth to the eighth c. the Sogdian traders, then the Persian traders.
The unification of Central Asia and Northern India within Kushan empire in the first to third centuries reinforced the role of the powerful merchants from Bactria and Taxila . They fostered multi-cultural interaction as indicated by their 2nd century treasure hoards filled with products from the Greco-Roman world, China and India, such as in the archeological site of Begram.
The heyday of the Silk Road corresponds to that of the Byzantine Empire in its west end, Sassanid Empire Period to Il Khanate Period in the Nile-Oxus section and Three Kingdoms to Yuan Dynasty in the Sinitic zone in its east end. Trade between East and West also developed on the sea, between Alexandria in Egypt and Guangzhou in China, fostering the expansion of Roman trading posts in India. Historians also talk of a "Porcelain Route" or "Silk Route" across the Indian Ocean. The Silk Road represents an early phenomenon of political and cultural integration due to inter-regional trade. In its heyday, the Silk Road sustained an international culture that strung together groups as diverse as the Magyars, Armenians, and Chinese.
Under its strong integrating dynamics on the one hand and the impacts of change it transmitted on the other, tribal societies previously living in isolation along the Silk Road or pastoralists who were of barbarian cultural development were drawn to the riches and opportunities of the civilizations connected by the Silk Road, taking on the trades of marauders or mercenaries. Many barbarian tribes became skilled warriors able to conquer rich cities and fertile lands, and forge strong military empires.
The Sogdians dominated the East-West trade after the 4th century AD up to the 8th century AD, with Suyab and Talas ranking among their main centeres in the north. They were the main caravan merchants of Central Asia. Their commercial interests were protected by the resurgent military power of the Göktürks, whose empire has been described as "the joint enterprise of the Ashina clan and the Soghdians" . Their trades with some interruptions continued in 9th century. It is occurred in 10th century within the framework of the Uighur Empire, which until 840 extended all over northern Central Asia and obtained from China enormous deliveries of silk in exchange for horses. At this time caravans of Sogdians traveling to Upper Mongolia are mentioned in Chinese sources. They played an equally important religious and cultural role. Part of the data about eastern Asia provided by Muslim geographers of the 10th century actually goes back to Sogdian data of the period 750-840 and thus shows the survival of links between east and west. However, after the end of the Uighur Empire, Sogdian trade went through a crisis. What mainly issued from Muslim Central Asia was the trade of the Samanids, which resumed the northwestern road leading to the Khazars and the Urals and the northeastern one toward the nearby Turkic tribes
The Silk Road gave rise to the clusters of military states of nomadic origins in North China, invited the Nestorian, Manichaean, Buddhist, and later Islamic religions into Central Asia and China, created the influential Khazar Federation and at the end of its glory, brought about the largest continental empire ever: the Mongol Empire, with its political centers strung along the Silk Road (Beijing in North China, Karakorum in central Mongolia, Sarmakhand in Transoxiana, Tabriz in Northern Iran, Astrakhan in lower Volga, Solkhat in Crimea, Kazan in Central Russia, Erzurum in eastern Anatolia), realizing the political unification of zones previously loosely and intermittently connected by material and cultural goods.
The Roman Empire, and its demand for sophisticated Asian products, crumbled in the West around the 5th century. In Central Asia, Islam expanded from the 7th century onward, bringing a stop to Chinese westward expansion at the Battle of Talas in 751. Further expansion of the Islamic Turks in Central Asia from the 10th century finished disrupting trade in that part of the world, and Buddhism almost disappeared.

Mongol era

The Mongol expansion throughout the Asian continent from around 1215 to 1360 helped bring political stability and re-establish the Silk Road (via Karakorum). The Chinese Mongol diplomat Rabban Bar Sauma visited the courts of Europe in 1287-1288 and provided a detailed written report back to the Mongols. Around the same time, the Venetian explorer Marco Polo became one of the first Europeans to travel the Silk Road to China, and his tales, documented in Il Milione, opened Western eyes to some of the customs of the Far East. He was not the first to bring back stories, but he was one of the widest-read. He had been preceded by numerous Christian missionaries to the East, such as William of Rubruck, Benedykt Polak, Giovanni da Pian del Carpine, and Andrew of Longjumeau. Later envoys included Odoric of Pordenone, Giovanni de' Marignolli, John of Montecorvino, Niccolò Da Conti, or Ibn Battuta, a Moroccan muslim traveller, who passed through the present day Middle-east and took the Silk Road from Tabriz, between 1325-1354.
The 13th century also saw attempts at a Franco-Mongol alliance, with exchange of ambassadors and (failed) attempts at military collaboration in the Holy Land during the later Crusades, though eventually the Mongols in the Ilkhanate, after they had destroyed the Abbasid and Ayyubid dynasties, eventually themselves converted to Islam, and signed the 1323 Treaty of Aleppo with the surviving Muslim power, the Egyptian Mamluks.

Disintegration

However, with the disintegration of the Mongol Empire also came discontinuation of the Silk Road's political, cultural and economic unity. Turkmeni marching lords seized the western part of the Silk Road — the decaying Byzantine Empire. After the Mongol Empire, the great political powers along the Silk Road became economically and culturally separated. Accompanying the crystallization of regional states was the decline of nomad power, partly due to the devastation of the Black Death and partly due to the encroachment of sedentary civilizations equipped with gunpowder.
The effect of gunpowder and early modernity on Europe was the integration of territorial states and increasing mercantilism; whereas on the Silk Road, gunpowder and early modernity had the opposite impact: the level of integration of the Mongol Empire could not be maintained, and trade declined (though partly due to an increase in European maritime exchanges).
The Silk Road stopped serving as a shipping route for silk around 1400.
For more information on Disintegration see Silk Road

The great explorers: Europe reaching for Asia

The disappearance of the Silk Road following the end of the Mongols was one of the main factors that stimulated the Europeans to reach the prosperous Chinese empire through another route, especially by the sea. Tremendous profits were to be obtained for anyone who could achieve a direct trade connection with Asia.
When he went West in 1492, Christopher Columbus reportedly wished to create yet another Silk Route to China. It was allegedly one of the great disappointments of western nations to have found a continent "in-between" before recognizing the potential of a "New World."
In 1594 Willem Barents left Amsterdam with two ships to search for the Northeast passage north of Siberia, on to eastern Asia. He reached the west coast of Novaya Zemlya, and followed it northward, being finally forced to turn back when confronted with its northern extremity. By the end of the 17th century, the Russians reestablished a land trade route between Europe and China under the name of the Great Siberian Road.
The wish to trade directly with China was also the main drive behind the expansion of the Portuguese beyond Africa after 1480, followed by the powers of the Netherlands and Great Britain from the 17th century. Leibniz, echoing the prevailing perception in Europe until the Industrial Revolution, wrote in the 17th century: “Everything exquisite and admirable comes from the East Indies… Learned people have remarked that in the whole world there is no commerce comparable to that of China.”
In the 18th century, Adam Smith, declared that China had been one of the most prosperous nations in the world, but that it had remained stagnant for a long time and its wages always were low and the lower classes were particularly poor
“China has been long one of the richest, that is, one of the most fertile, best cultivated, most industrious, and most populous countries in the world. It seems, however, to have been long stationary. Marco Polo, who visited it more than five hundred years ago, describes its cultivation, industry, and populousness, almost in the same terms as travellers in the present time describe them. It had perhaps, even long before his time, acquired that full complement of riches which the nature of its laws and institutions permits it to acquire.” (Adam Smith, The Wealth of Nations, 1776). In effect, the spirit of the Silk Road and the will to foster exchange between the East and West, and the lure of the huge profits attached to it, has affected much of the history of the world during these last three millennia.

Cultural Exchanges on the Silk Road

Notably, the Buddhist faith and the Greco-Buddhist culture started to travel eastward along the Silk Road, penetrating in China from around the 1st century BC.
The Silk Road transmission of Buddhism to China started in the 1st century CE with a semi-legendary account of an embassy sent to the West by the Chinese Emperor Ming (58 – 75 CE). Extensive contacts however started in the 2nd century CE, probably as a consequence of the expansion of the Kushan empire into the Chinese territory of the Tarim Basin, with the missionnary efforts of a great number of Central Asian Buddhist monks to Chinese lands. The first missionaries and translators of Buddhists scriptures into Chinese were either Parthian, Kushan, Sogdian or Kuchean.
From the 4th century onward, Chinese pilgrims also started to travel to India, the origin of Buddhism, by themselves in order to get improved access to the original scriptures, with Fa-hsien's pilgrimage to India (395-414), and later Xuan Zang (629-644). The Silk Road transmission of Buddhism essentially ended around the 7th century with the rise of Islam in Central Asia.

Artistic transmission

Many artistic influences transited along the Silk Road, especially through the Central Asia, where Hellenistic, Iranian, Indian and Chinese influence were able to intermix. In particular Greco-Buddhist art represent one of the most vivid examples of this interaction.

Buddhist deities

The image of the Buddha, originating during the 1st century in northern India (areas of Gandhara and Mathura) was transmitted progressively through Central Asia and China until it reached Korea in the 4th century and Japan in the 6th century. However the transmission of many iconographical details are clear, such as the Hercules inspiration behind the Nio guardian deities in front of Japanese Buddhist temples, and also representations of the Buddha reminiscent of Greek art such as the Buddha in Kamakura.
Another Buddhist deity, Shukongoshin, is also an interesting case of transmission of the image of the famous Greek god Herakles to the Far-East along the Silk Road. Herakles was used in Greco-Buddhist art to represent Vajrapani, the protector of the Buddha, and his representation was then used in China, Korea, and Japan to depict the protector gods of Buddhist temples.

Wind god

The name of the west wind in Latin is Zephyr. Various other artistic influences from the Silk Road can be found in Asia, one of the most striking being that of the Greek Wind God Boreas, transiting through Central Asia and China to become the Japanese Shinto wind god Fujin.

Floral scroll pattern

Finally the Greek artistic motif of the floral scroll was transmitted from the Hellenistic world to the area of the Tarim Basin around the 2nd century, as seen in Serindian art and wooden architectural remains. It then was adopted by China between the 4th and 6th century and displayed on tiles and ceramics; then it transmitted to Japan in the form of roof tile decorations of Japanese Buddhist temples circa 7th century, particularly in Nara temple building tiles, some of them exactly depicting vines and grapes .

Technological transfer to the West

The period of the High Middle Ages in Europe and East Asia saw major technological advances, including the diffusion through the Silk Road of the precursor to movable type printing, gunpowder, the astrolabe, and the compass.
Korean maps such as the Kangnido and Islamic mapmaking seem to have influenced the emergence of the first practical world maps, such as those of De Virga or Fra Mauro. Ramusio, a contemporary, states that Fra Mauro's map is "an improved copy of the one brought from Cathay by Marco Polo".
Large Chinese junks were also observed by these travelers and may have provided impetus to develop larger ships in Europe.
“The ships, called junks, that navigate these seas carry four masts or more, some of which can be raised or lowered, and have 40 to 60 cabins for the merchants and only one tiller.” (Text from the Fra Mauro map, 09-P25) “A ship carries a complement of a thousand men, six hundred of whom are sailors and four hundred men-at-arms, including archers, men with shields and crossbows, who throw naphtha… These vessels are built in the towns of Zaytun (a.k.a Zaitun, today's Quanzhou; 刺桐) and Sin-Kalan. The vessel has four decks and contains rooms, cabins, and saloons for merchants; a cabin has chambers and a lavatory, and can be locked by its occupants.” (Ibn Battuta).