Sam



Sam Dicke Mr. Finch Ancient World History December 7, 2010 Synopsis

Although both used similar styles of rule, Ancient Egypt's use of divine kingship proved to be a much more effective than the Qin Dynasty's set of laws as a way to remain in control of the masses. The ruling class always desires to maintain power over the average citizens. Both empires depended a great deal on intensive government control in everyday life, but Egypt kept their country united much longer. The Qin’s ruling techniques depended on a law-intensive system that needed to keep track of citizens down to each individual. These laws cut down on corruption and favoritism in jobs, and kept punishment for crimes fair regardless of the social class of the offender. When they did unite China, the Qin’s intense administrative control over each individual citizen resulted in great achievements, including the standardization of writing and currency. However, all of the laws that allowed them to achieve that degree of standardization across the entire country also led to their downfall, as the newly conquered people resented a dictatorship forcing laws upon them. In contrast, Egypt’s system of divine rule allowed them to maintain power for a very long time while still staying involved in the society. Divine rule meant the pharaohs were treated like gods, and, with such a widespread religion, the two eventually became permanently intertwined. People believed that by honoring their rulers, they would be rewarded in the afterlife. This essentially tricked the populace into following the pharaoh’s every word, which worked out well. In conclusion, one can rule much more efficiently and be less scared of revolution if the commoners are obedient and connected, not scared of the government. Main Sources:

Jenner, W.J.F. “The Early Empires of China.” //The Great Empires of the Ancient World//. Los Angeles, Calif.: J. Paul Getty Museum, 2009. Man, John. //The Terracotta Army: China's First Emperor and the Birth of a Nation//. Cambridge, MA : Da Capo Press, 2008. Mertz, Barbara. //Red Land, Black Land: Daily Life in Ancient Egypt//. Rev. ed. New York: HarperCollins, 1978. Print.

Records of the Grand Historian

Memorial on Annexation of Feudal States

and

Memorial on the Burning of Books

By Li Si (as recorded by Sima Qian) From the

// Memorial on Annexation of Feudal States //

… Now, with the might of Qin and the virtues of Your Highness, at one stroke, like sweeping off the dust from a kitchen stove, the feudal lords can be annihilated, imperial rule can be established, and unification of the world can be brought about. This is the one moment in ten thousand ages. If Your Highness allows it to slip away and does not press the advantage in haste, the feudal lords will revive their strength and organize themselves into an anti‑Qin alliance. Then no one, even though he possess the virtues of the Yellow Emperor, would be able to annex their territories.

From the // Memorial on the Burning of Books //

… But at present Your Majesty possesses a unified empire, has regulated the distinctions of black and white, and has firmly established for yourself a position of sole supremacy. And yet

these independent schools, joining with each other, criticize the codes of laws and instructions.

Hearing of the promulgation of a decree, they criticize it, each from the standpoint of his own

school. …

Your servant suggests that all books in the imperial archives, save the memoirs of Qin, be burned. All persons in the empire, except members of the Academy of Learned Scholars, in possession of the // Classic of Odes //, the // Classic of Documents // , and discourses of the hundred philosophers should take them to the local governors and have them indiscriminately burned. Those who dare to talk to each other about the // Odes // and // Documents // should be executed and their bodies exposed in the marketplace. Anyone referring to the past to criticize the present should, together with all members of his family, be put to death.



=**ANALYSIS**=

The first paragraph of the document seems to be some sort of memo to the kings, telling him to seize the military opportunity he has in front of him. This reflects Qin's ambition and their military might--the strict laws in society helped them build an efficient and powerful military. However, I find the second document far more interesting. It's a famous historian Sima Qian, chronicling the policies on the burning of book policies from Li Si. From the document, we can see how Qin wanted to control the people by eliminating literature that contradicted the government teaching. The government scholars will be the only ones in charge of potentially controversial material (//Odes// and //Documents//), and any opposition to this policy will result in strict punishment. Furthermore, "anyone referring to the past to criticize the present should be put to death." The Qin wanted to repress comparison, eliminating potential yearning for a different government.

=INTERACTIVE=

Abbreviated Email Transcript

Sam:

1. How would you describe the way the Qin Dynasty governed? 2. What was religion like during the Qin Dynasty? Did the government try to limit religion? 3. In the book "The Great Empires of the Ancient World," the author of the section on the Qin Dynasty writes: "Qin's ambition was boundless; control over its subjects' lives was exercised through an army of officials, who applied a strict code of laws and regulations..." Was there a formal law code? How much control did the Qin Dynasty actually have on average citizens? 4. The Qin Dynasty's administrative control helped it accomplish a great deal (improved the writing system, standardized currency and weights/measures, etc.) Would this have been possible under a different style of government? 5. Was the lasting impact from the Qin Dynasty positive or negative?

Richard Bohr, Sinologist at College of Saint Benedict's/Saint John's University

1) Qin totalitarian control was from the top down, from the Qin emperor himself through his hierarchy of bureaucratic officials at central, provincial (= state government in U.S. terms), and local (county) levels. As you point out, the governing philosophy was based on laws -- hence the term "Legalism" -- by which absolute obedience was rewarded with non-interference by government officials and disobedience was punished, often by torture and death. Farming and soldiering were the occupations which Qin favored, while intellectuals were often persecuted or buried alive. Only books, such as those concerning agriculture, irrigation, sericulture, Daoist alchemy, and other "practical" (in Qin terms) pursuits, were tolerated. Confucian books were banned, burned, and often buried with their authors. 2) Qin religion was focused on Daoist "magical" practices aimed at achieving longevity/immortality. The Qin emperor spent vast fortunes sending expeditions to find the "Isle of Immortality," allegedly an island in the Yellow Sea which contained the elixir of immortality. He was obsessed with efforts to secure his own eternal life in THIS world. Confucian ethics/morality (while not religion, per se) were trashed during the Qin era. 3) There was never a "law" code, in the Western sense, in China's imperial history -- only a set of explicit punishments for specific offenses, spelled out in fine detail. In this sense, Chinese "law" is quite different from the Western definition of "law." 4) You are right about Qin's many-sided achievements. Centralization/unification was greatly facilitated by Qin authoritarian rule. Once the Qin had built the Chinese state through draconian methods, future emperors could take a more humane approach to improving upon and administering what Qin had created. In other words, Qin's was the harder part; the successors had an easier time and were more beloved because they could employ softer methods. 5) There would not be a strong Chinese nation today without the foundation which Qin had laid. No doubt about this!

Egpytian Ankh Sam Dicke

The ankh is an ancient Egpytian hierogylpic character that stood for "eternal life." It often appears in the hands of Egpytian gods in egpytian art.

Egpytians used gold or copper for their ankh amulets and symbols because they associated the ankh with the sun. I'm going to make mine out of a wooden stick that I spray paint.

he original stick

First, I cut the stick into four parts--the shaft, the cross, and the two top pieces I will later make the loop out of.

he stick is in four pieces now.

his is me sawing out a half circle out of one of the top pieces. I did the same to the other one.

Here are all of the pieces.

This was what it looked like with all four parts glued together, before I spray-painted it.

Spray painting... and finished product.

**Connection to History**
The origins of the egpytian ankh hierogylph are unclear. However, its meaning of "life" makes it a common religious and artistic symbol. In art, it was often shown in the hands of the gods and goddesses, emphasizing their immortal status. Chains of ankh's were shown pouring out of water over the king as a symbol of regeneration. As a religious symbol, the ankh held a prominent place in egpytian worship and burial. In the tombs of pharohs, objects such as spoons and mirrors could be found in the shape of an ankh. However, the ankh could also be found in common everyday objects like amulets and other trinkets. Historians disagree about the true meaning of the ankh. Some believe it is a symbol of fertility, others think it represents the nile, and yet other historians believe it merely represents a sandal strap. It appears to have transcended illiteracy, surfacing in everything from upper-class art to a potter's stamp. It holds many different meanings, but the one of "eternal life" is the most widespread. Much like the Christian symbol of the cross in later times, the ankh gave common egpytians an easy symbol to identify with and associate with worship.

=Cultural Stick Project= Plan Pictures Script Narration Connection to History

=**BASILICA AND CATHEDRAL PICTURES**=
 * Basilica of Saint Mary**
 * Here is the inside of the basilica. Note how it appears much larger on the inside than it looks on the outside because of how much empty space exists. This really draws your attention to the statues, pillars, and altar. The negative space amplifies the significance of the objects that do reside inside.**


 * The is the Our Lady of Guadalupe mosaic inside the Basilica. I found this image particularly interesting because, as I understand from the tour guide, the church intends for it to be a tool to help people of South American descent feel more at home. It's equal parts religious symbol and recruitment poster, reflecting the Basilica's goal of appealing to a broader range of people.**

=**Cathedral Pictures**=
 * These are the confessional booths. I like the contrast here between the pews, where people worship en masse, and the booths, where people talk one on one with a priest about personal things. Also, the tall, skinny pillars and stained glass windows in comparison to the short booths help one get a sense of the scale of the cathedral.**
 * Here is the altar. The architecture here is different from anywhere else in the cathedral, with intricate designs. Again, all of the empty space inside amplifies whatever structures are present. There's a dome over the alter, and it's raised from the rest of the church, giving it an impressive effect. This coupled with the intricate walls helps draw attention to the altar.**