Search This Blog

Showing posts with label History through the Eyes of . . .. Show all posts
Showing posts with label History through the Eyes of . . .. Show all posts

Wednesday, August 25, 2010

History through the Eyes of . . . Xuanzang: Indian Life, 7th Century AD

Randall Stephens

From 629 to 645 AD the Chinese pilgrim Xuanzang wandered through Central Asia and India. His observations provide some insight into the customs, religious beliefs, and life in general in that land. He sailed down the Ganges, hobnobbed with Indian royalty, and traveled extensively on the subcontinent.

He developed a considerable reputation as a scholar in India. Much of his time there he spent studying at the Nalanda monastery, a well-known religious scholarly community. He would translate the sacred texts of Buddhism from Sanskrit into Chinese.

In the passages excerpted here, Xuanzang observes the towns, streets, customs, and behaviors of some of the sites he visited in India.

Si-Yu-Ki: Buddhist Records of the Western World, Vol 1, Samuel Beal, trans. (London, 1906), 73-74, 83, 85.

Towns and Buildings

The towns and villages have inner gates; the walls are wide and high; the streets and lanes are tortuous, and the roads winding. The thorough fares are dirty and the stalls arranged on both sides of the road with appropriate signs. Butchers, fishers, dancers, executioners, and scavengers, and so on, have their abodes without the city. In coming and going these persons are bound to keep on the left side of the road till they arrive at their homes. Their houses are surrounded by low walls, and form the suburbs. The earth being soft and muddy, the walls of the towns are mostly built of brick or tiles. The towers on the walls are constructed of wood or bamboo; the houses have balconies and belvederes, which are made of wood, with a coating of lime or mortar, and covered with tiles. The different buildings have the same form as those in China: rushes, or dry branches, or tiles, or boards are used for covering them. The walls are covered with lime and mud, mixed with cow's dung for purity. At different seasons they scatter flowers about. Such are some of their different customs. . . .

Manners, Administration of Law, Ordeals

With respect to the ordinary people, although they are naturally light-minded, yet theyare upright and honourable. In money matters they are without craft, and in administering justice they are considerate. They dread the retribution of another state of existence, and make light of the things of the present world. They are not deceitful or treacherous in their conduct, and are faithful to their oaths and promises. In their rules of government there is remarkable rectitude, whilst in their behaviour there is much gentleness and sweetness. . . .

Forms of Politeness

There are nine methods of showing outward respect— (1) by selecting words of a soothing character in making requests; (2) by bowing the head to show respect; (3) by raising the hands and bowing; (4) by joining the hands and bowing low; (5) by bending the knee; (6) by a prostration;29 (7) by a prostration on hands and knees; (8) by touching the ground with the five circles; (9) by stretching the five parts of the body on the ground.

Of these nine methods the most respectful is to make one prostration on the ground and then to kneel and laud the virtues of the one addressed. When at a distance it is usual to bow low; when near, then it is customary to kiss the feet and rub the ankles (of the person addressed).

See also, Richard Bernstein, Ultimate Journey: Retracing the Path of an Ancient Buddhist Monk Who Crossed Asia in Search of Enlightenment (Alfred A. Knopf, 2001); Sally Hovey Wriggins Xuanzang: A Buddhist Pilgrim on the Silk Road (Boulder: Westview Press, 1996); and D. Devahuti, ed, The Unknown Hsuan-Tsang (Oxford University Press, 2001).

Monday, August 16, 2010

History Through the Eyes of . . . Alcuin of York: Viking Troubles, 8th Century

Randall Stephens

The famous Northumbrian scholar Alcuin (ca.735 - 804) left a record of Viking raids on England. Norseman laid waste to monasteries and villages. The feared seafarers set up colonies and made swept across Europe from the 9th to the 11th century. They were in Iceland by 900, and later tried to establish a foothold in Greenland and North America.

To Alcuin, the Viking scourge looked like history repeating itself. In this 793 letter--written from the Carolingian court to the Bishop and community of Lindsfarne--Alcuin laments the Viking menace and meditates on the problem and nature of suffering.

Excerpt from I. R. Page, Chronicles of the Vikings: Records, Memorials, Myths (Toronto: British Museum Press, 1995), 79.

When I was with you the closeness of your love would give me great joy. In contrast, now I am away from you the distress of your suffering fills me; daily with deep grief, when heathens desecrated God's sanctuaries, and poured the blood of saints within the compass of the altar, destroyed the house of our hope, trampled the bodies of saints in God's temple like animal dung in the street. What c.an we say except weep with you in our hearts before the altar of Christ and say, "Spare thy people O Lord and give not thine heritage to the Gentiles lest heathens should say, 'Where is the God of the Christians?'"

What security is there for the churches of Britain if St Cuthbert with so great a throng of saints will not defend his own? Either this is the beginning of greater grief or the sins of those who live there have brought it upon themselves. This indeed has not happened by
chance; it is a sign that someone has well deserved it . . .

Do not be cut to the heart by this terrible plight. "God chasteneth every son whom he receiveth." You he chastened more severely since he loved you more deeply. Jerusalem, God's beloved city, with its temple of God perished in Chaldean flames. Rome, encircled by the crown of saints, apostles and martyrs without number, was destroyed by the savagery of pagans but quickly recovered through the loving understanding of God. The whole of Europe almost was made a desert by the swords and flames of Goths or Huns. But now, God being merciful, it glitters with churches like the heavens with stars; and the observances of the Christian religion
thrive and grow.

For more, see:

Vikings, BBC

Stefan Lovgren, "Sagas" Portray Iceland's Viking History," National Geographic News, May 7, 2004.

Esaias Tegnér, Fridthjof's Saga: A Norse Romance (Chicago, 1901).

The Orkneyinga Saga (Edinburgh, 1873)

Vinland Archeology, Smithsonian.

Sunday, August 8, 2010

History through the Eyes of . . . Jean de Venette: Paris and the Black Death, 14th Century, #2

Randall Stephens

Jean de Venette (ca. 1308-ca. 1369), a Carmelite friar in Paris, wrote about the horrifying devastation brought on by the Black Death. Venette came from peasant stock and sympathized with the lower orders. No hauler of water was he, though. He was master of theology at the University of Paris. His historically valuable Chronicle dealt with the years 1340-1368. His commentary, say historians, is fairly unique. Reflecting on the plague, Venette offered a personal portrait. He speculates on the causes of the pandemic, which wrecked so much havoc on Europe, and records the results with stunning detail.

Little in recorded history did as much to change society as the plague did. England's population in 1400 may have been half of what it was a century before. It is possible that one-third of Europe's population died from the Black Death. (Click on map from Bedford's Mapcentral.)

Jean de Venette, Chronicle (1340-1368).

In 1348 C.E., the people of France and of almost the whole world were struck by a blow other than war. For in addition to the famine which I described in the beginning and to the wars which I described in the course of this narrative, pestilence and its attendant tribulations appeared again in various parts of the world. In the month of August,1348, after Vespers when the sun was beginning to set, a big and very bright star appeared above Paris, toward the west. It did not seem, as stars usually do, to be very high above our hemisphere but rather very near. As the sun set and night came on, this star did not seem to me or to many other friars who were watching it to move from one place. At length, when night had come, this big star, to the amazement of all of us who were watching, broke into many different rays and, as it shed these rays over Paris toward the east, totally disappeared and was completely annihilated. Whether it was a comet or not, whether it was composed of airy exhalations and was finally resolved into vapor, I leave to the decision of astronomers. It is, however, possible that it was a presage of the amazing pestilence to come, which, in fact, followed very shortly in Paris and throughout France and elsewhere, as I shall tell. All this year and the next, the mortality of men and women, of the young even more than of the old, in Paris and in the kingdom of France, and also, it is said, in other parts of the world, was so great that it was almost impossible to bury the dead. People lay ill little more than two or three days and died suddenly .... He who was well one day was dead the next and being carried to his grave. Swellings appeared suddenly in the armpit or in the groin-in many cases both-and they were infallible signs of death. This sickness or pestilence was called an epidemic by the doctors. Nothing like the great numbers who died in the years 1348 and 1349 had been heard of or seen or read of in times past. This plague and disease came from . . . association and contagion, for if a well man visited the sick he only rarely evaded the risk of death. Wherefore in many towns timid priests withdrew, leaving the exercise of their ministry to such of the religious as were more daring. In many places not two out of twenty remained alive. So high was the mortality at the Hotel-Dieu in Paris that for a long time, more than five hundred dead were carried daily with great devotion in carts to the cemetery of the Holy Innocents in Paris for burial. A very great number of the saintly sisters of the Hotel-Dieu who, not fearing to die, nursed the sick in all sweetness and humility, rest in peace with Christ, as we may piously believe.

This plague, it is said, began among the unbelievers, came to Italy, and then crossing the Alps reached Avignon, where it attacked several cardinals and took from them their whole household. Then it spread, unforeseen, to France, through Gascony and Spain, little by little, from town to town, from village to village, from house to house, and finally from
person to person. It even crossed over to Germany, though it was not so bad there as with us. During the epidemic, God of His accustomed goodness deigned to grant this grace, that however suddenly men died, almost all awaited death joyfully. Nor was there anyone who died without confessing his sins and receiving the holy viaticum. To the even greater benefit of the dying, Pope Clement VI through their confessors mercifully gave and granted absolution from penalty to the dying in many cities and fortified towns. Men died the more willingly for this and left many inheritances and temporal goods to churches and monastic orders, for in many cases they had seen their close heirs and children die before them.

Some said that this pestilence was caused by infection of the air and waters, since there was at this time no famine nor lack of food supplies, but on the contrary great abundance. As a result of this theory of infected water and air as the source of the plague, the Jews were suddenly and violently charged with infecting wells and water and corrupting the air. The whole world rose up against them cruelly on this account. In Germany and other parts of
the world where Jews lived, they were massacred and slaughtered by Christians, and many thousands were burned everywhere, indiscriminately. The unshaken . . . constancy of the men and their wives was remarkable. For mothers hurled their children first into the fire that they might not be baptized and then leaped in after them to burn with their husbands and children. It is said that many bad Christians were found who in a like manner put poison into wells. But in truth, such poisonings, granted that they actually were perpetrated, could not have caused so great a plague nor have infected so many people. There were other causes; for example, the will of God and the corrupt humors and evil inherent in air and earth. Perhaps the poisonings, if they actually took place in some localities, re-enforced these causes. The plague lasted in France for the greater part of the years 1348 and 1349 and then ceased. Many country villages and many houses in good towns remained empty and deserted. Many houses, including some splendid dwellings, very soon fell into ruins. Even in Paris several houses were thus ruined, though fewer here than elsewhere.

Saturday, August 7, 2010

History through the Eyes of . . . Harriet Martineau: Washington, D.C., 1835, #1

Randall Stephens

In a post a few weeks ago, I asked what an American city might have looked like in 1848. An amazingly detailed daguerreotype of a booming Cincinnati gives us a good idea. It's a tremendous resource.

That got me thinking about a new series for the blog. The idea is to post a portion of a primary source from that offers an insightful, evocative portrait of a place, a time, a people. Some questions that sources might answer: What was it like to live in Paris as the Black Death decimated the city? What might it have been like to walk down Cheapside in Dickensian London? How did it feel to live in Pompeii on the eve of the city's destruction? What was it like to be a 16th-century Jesuit missionary in Japan? (Please pass along your favorite primary sources.)

For the first installment I've chosen Harriet Martineau's (1802-1876) interesting portrait of Washington, DC, (1835) populated as it was by oddballs from the sticks, society ladies, gabbing politicians, and some giants of the day. (A came across this in Allan Nevins, ed., American Through British Eyes [Oxford University Press, 1948].) Martineau was an English journalist, novelist, and essayist from Norwich. Her family's falling fortunes in her youth are worthy of a Jane Austen novel. Luckily, she made a tidy living off her writing.

Martineau circulated among the leading movers and shakers of her era. She developed keen observational abilities and could make even complex subjects accessible to a wide audience. She wrote about the development of religions and penned essays on new economic theories. Her abolitionism and unorthodox take on religion stirred controversy in the United States and made her an infamous character for many. (See her comments below about Northerners and Southerners.)

Martineau's American travel writings--though not as well know as those by De Tocqueville, Dickens, and the Trollopes--shed light on customs, sectional differences, and the boisterous Waking Giant of America in the Age of Jackson. (Her unflinching portrait of cast-iron Calhoun, as someone who has come unhinged, or unbolted, is, pardon the pun, riveting.)

Harriet Martineau, Retrospect of Western Travel, Volume 1 (London, 1838).

In Philadelphia, I had found perpetual difficulty in remembering that I was in a foreign country. The pronunciation of a few words by our host and hostess, the dinner table, and the inquiries of visiters were almost all that occurred to remind me that I was not in a brother's house. At Washington, it was very different. The city itself is unlike any other that ever was seen,—straggling out hither and thither,—with a small house or two, a quarter of a mile from any other; so that in making calls "in the city," we had to cross ditches and stiles, and walk alternately on grass and pave menu, and strike across a field to reach a street.—Then the weather was so strange; sometimes so cold that the only way I could get any comfort was by stretching on the sofa drawn before the fire, up to the very fender; (on which days, every person who went in and out of the house was sure to leave the front door wide open:) then the next morning, perhaps, if we went out muffled in furs, we had to turn back, and exchange our wraps for a light shawl. Then, we were waited upon by a slave, appointed for the exclusive service of our party during our stay. Then, there were canvas-back ducks, and all manner of other ducks on the table, in greater profusion than any single article of food, except turkeys, that I ever saw. Then, there was the society, singularly compounded from the largest variety of elements— foreign ambassadors, the American government, members of Congress, from Clay and Webster down to Davy Crockett, Benton from Missouri, and Cuthbert, with the freshest Irish brogue, from Georgia; flippant young belles, "pious" wives, dutifully attending their husbands, and groaning over the frivolities of the place; grave judges, saucy travellers, pert newspaper reporters, melancholy Indian chiefs, and timid New England ladies, trembling on the verge of the vortex,—all this was wholly unlike any thing that is to be seen in any other city in the world; for all these are mixed up together in daily intercourse, like the higher circle of a little village, and there is nothing else. You have this or nothing; you pass your days among these people, or you spend them alone. It is in Washington that varieties of manners are conspicuous. There the Southerners appear to the most advantage, and the New Englanders to the least: the ease and frank courtesy of the gentry of the south, (with an occasional touch of arrogance, however,) contrasting favourably with the cautious, somewhat gauche, and too deferential air of the members from the north. One fancies one can tell a New England member in the open air by his deprecatory walk. He seems to bear in mind perpetually that he cannot fight a duel, while other people can. The odd mortals that wander in from the western border cannot be described as a class ; for no one is like anybody else. One has a neck like a crane, making an interval of inches between stock and chin. Another wears no cravat, apparently because there is no room for one. A third has his lank black hair parted accurately down the middle, and disposed in bands in front, so that he is taken for a woman when only the head is seen in a crowd. A fourth puts an arm round the neck of a neighbour on either side as he stands, seeming afraid of his tall wire-hung frame dropping to pieces if he tries to stand alone: a fifth makes something between a bow and a curtsey to every body who comes near, and proses with a knowing air:—all having shrewd faces, and being probably very fit for the business they come upon. . . . (237-239)

Our pleasantest evenings were some spent at home in a society of the highest order. Ladies, literary, fashionable, or domestic, would spend an hour with us on their way from a dinner, or to a ball. Members of Congress would repose themselves by our fire side. Mr. Clay, sitting upright on the sofa, with his snuff-box ever in his hand, would discourse for many an hour, in his even, soft, deliberate tone, on any one of the great subjects of American policy which we might happen to start, always amazing us with the moderation of estimate and speech
which so impetuous a nature has been able to attain. Mr. Webster, leaning back at his ease, telling stories, cracking jokes, shaking the sofa with burst after burst of laughter, or smoothly discoursing to the perfect felicity of the logical part of one's constitution, would illuminate an evening now and then. Mr. Calhoun, the cast-iron man, who looks as if he had never been born, and never could be extinguished, would come in sometimes to keep our understandings upon a painful stretch for a short while, and leave us to take to pieces his close, rapid, theoretical, illustrated talk, and see what we could make of it. We found it usually more worth retaining as a curiosity than as either very just or useful. His speech abounds in figures, truly illustrative, if that which they illustrate were but true also. But his theories of government, (almost the only subject on which his thoughts are employed,) the squarest and compactest theories that ever were made, are composed out of limited elements, and are not therefore likely to stand service very well. It is at first extremely interesting to hear Mr. Calhoun talk; and there is a never-failing evidence of power in all he says and does, which commands intellectual reverence: but the admiration is too soon turned into regret,—into absolute melancholy. It is impossible to resist the conviction that all this force can be at best but useless, and is but too likely to be very mischievous. His mind has long lost all power of communicating with any other. I know no man who lives in such utter intellectual solitude. He meets men and harangues them, by the fire-side, as in the Senate: he is wrought, like a piece of machinery, set a-going vehemently by a weight, and stops while you answer: he either passes by what you say, or twists it into a suitability with what is in his head, and begins to lecture again. Of course, a mind like this can have little influence in the Senate, except by virtue, perpetually wearing out, of what it did in its less eccentric days: but its influence at home is to be dreaded. There is no hope that an intellect so cast in narrow theories will accommodate itself to varying circumstances: and there is every danger that it will break up all that it can, in order to remould the materials in its own way. (242-244)

For more:

"Miss Martineau's Retrospect of American Travel," Tait's Edinburgh Magazine (April 1838).

Harriet Martineau, Maria Weston Chapman, Harriet Martineau's Autobiography, Volume 1 (London, 1877).

Harriet Martineau, The Martyr Age of the United States: An Appeal on Behalf of the Oberlin Institute in Aid of the Abolition of Slavery (Newcastle Upon Tyne, 1840).