Pre-Columbian Society and the Conquest of Belize

Colonially oriented historians have asserted that the Maya had left the area long before the arrival of British settlers. But many Maya were still in Belize when the Europeans came in the sixteenth and seventeenth centuries. Archaeological and ethno-historical research confirms that several groups of Mayan peoples lived in the area now known as Belize in the sixteenth century. The political geography of that period does not coincide with present-day boundaries, so several Mayan provinces lay across the frontiers of modern Belize, Mexico, and Guatemala. The Mayan province of Chetumal, for example, consisted of the northern part of present-day Belize and the southern coast of the Mexican state Quintana Roo. In the south, spreading west over the present-day frontier between Belize and Guatemala, were the Mopán Maya, and still farther south, the Chol-speaking Manche groups. In central Belize lay the province of Dzuluinicob, meaning “land of foreigners” or “foreign people.” This province stretched from New River in the north to Sittee River in the south, and from close to the present-day Guatemalan border in the west to the sea. The apparent political center of this province was Tipu, located east of modern Benque Viejo del Carmen. Lamanai, several towns on New River and on Belize River, and Xibún on Sibun River, were included in this province.

Christopher Columbus traveled to the Gulf of Honduras during his fourth voyage in 1502. A few years later, two of his navigators, Martín Pinzón and Juan De Solís, sailed northward along the coast of Belize to Yucatán. In 1519 Hernán Cortés conquered Mexico, and Pedro Arias Dávila founded Panama City. Spain soon sent expeditions to Guatemala and Honduras, and the conquest of Yucatán began in 1527. When Cortés passed through the southwestern corner of present-day Belize in 1525, there were settlements of Cholspeaking Manche in that area. When the Spanish “pacified” the region in the seventeenth century, they forcibly displaced these settlements to the Guatemalan highlands. The Spanish launched their main incursions into the area from Yucatán, however, and encountered stiff resistance from the Mayan provinces of Chetumal and Dzuluinicob. The region became a place of refuge from the Spanish invasion, but the escaping Maya brought with them diseases that they had contracted from the Spanish. Subsequent epidemics of smallpox and yellow fever, along with endemic malaria, devastated the indigenous population and weakened its ability to resist conquest.

In the seventeenth century, Spanish missionaries from Yucatán traveled up New River and established churches in Mayan settlements with the intention of converting and controlling these people. One such settlement was Tipu, which was excavated in the 1980s. People occupied the site during pre-classic, classic, and post-classic times, and through the conquest period until 1707. Though conquered by the Spanish in 1544, Tipu was too far from the colonial centers of power to be effectively controlled for long. Thousands of Maya fled south from Yucatán in the second half of the sixteenth century, and the people of Tipu rebelled against Spanish authority. Although Tipu was too far south for the Spanish of Yucatán to control, it was apparently too important to ignore because of its proximity to the Itzá of the Lago Petén Itzá region of present-day Guatemala. In 1618 and 1619, two Franciscans, attempting to convert the people built a church in Tipu. In 1638 a period of resistance began in Tipu, and by 1642, the entire province of Dzuluinicob was in a state of rebellion. The Maya abandoned eight towns at this time, and some 300 families relocated in Tipu, the center of rebellion. In the 1640s, Tipu’s population totaled more than 1,000.

Piracy along the coast increased during this period. In 1642, and again in 1648, pirates sacked Salamanca de Bacalar, the seat of Spanish government in southern Yucatán. The abandonment of Bacalar ended Spanish control over the Mayan provinces of Chetumal and Dzuluinicob.

Between 1638 and 1695, the Maya living in the area of Tipu enjoyed autonomy from Spanish rule. But in 1696, Spanish soldiers used Tipu as a base from which they pacified the area and supported missionary activities. In 1697 the Spanish conquered the Itzá, and in 1707, the Spanish forcibly resettled the inhabitants of Tipu to the area near Lago Petén Itzá. The political center of the Mayan province of Dzuluinicob ceased to exist at the time that British colonists were becoming increasingly interested in settling the area.

Mayan Civilization in Belize

Perhaps as early as 35,000 years ago, nomadic people came from Asia to the Americas across the frozen Bering Strait. In the course of many millennia, their descendants settled in and adapted to different environments, creating many cultures in North America, Central America, and South America. The Mayan culture emerged in the lowland area of the Yucatán Peninsula and the highlands to the south, in what is now southeastern Mexico, Guatemala, western Honduras, and Belize. Many aspects of this culture persist in the area despite nearly half a millennium of European domination. All evidence, whether from archaeology, history, ethnography, or linguistic studies, points to a cultural continuity in this region. The descendants of the first settlers in the area have lived there for at least three millennia.

Prior to about 2500 B.C., some hunting and foraging bands settled in small farming villages. While hunting and foraging continued to play a part in their subsistence, these farmers domesticated crops such as corn, beans, squash, and chili peppers– which are still the basic foods in Central America. A profusion of languages and subcultures developed within the Mayan core culture. Between about 2500 B.C. and A.D. 250, the basic institutions of Mayan civilization emerged. The peak of this civilization occurred during the classic period, which began about A.D. 250 and ended about 700 years later.

Farmers engaged in various types of agriculture, including labor-intensive irrigated and ridged-field systems and shifting slash-and-burn agriculture. Their products fed the civilization’s craft specialists, merchants, warriors, and priest-astronomers, who coordinated agricultural and other seasonal activities with a cycle of rituals in ceremonial centers. These priests, who observed the movements of the sun, moon, planets, and stars, developed a complex mathematical and calendrical system to coordinate various cycles of time and to record specific events on carved stelae.

Belize boasts important sites of the earliest Mayan settlements, majestic ruins of the classic period, and examples of late postclassical ceremonial construction. About five kilometers west of Orange Walk, is Cuello, a site from perhaps as early as 2,500 B.C. Jars, bowls, and other dishes found there are among the oldest pottery unearthed in present-day Mexico and Central America. The site includes platforms of buildings arranged around a small plaza, indicating a distinctly Mayan community. The presence of shell, hematite, and jade shows that the Maya were trading over long distances as early as 1500 B.C. The Mayan economy, however, was still basically subsistence, combining foraging and cultivation, hunting, and fishing.

Cerros, a site on Chetumal Bay, was a flourishing trade and ceremonial center between about 300 B.C. and A.D. 100. It displays some distinguishing features of early Mayan civilization. The architecture of Mayan civilization included temples and palatial residences organized in groups around plazas. These structures were built of cut stone, covered with stucco, and elaborately decorated and painted. Stylized carvings and paintings of people, animals, and gods, along with sculptured stelae and geometric patterns on buildings, constitute a highly developed style of art. Impressive two-meter-high masks decorate the temple platform at Cerros. These masks, situated on either side of the central stairway, represent a serpent god.

The Maya were skilled at making pottery, carving jade, knapping flint, and making elaborate costumes of feathers. One of the finest carved jade objects of Mayan civilization, the head of the sun god Kinich Ahau, was found in a tomb at the classic period site of Altún Ha, thirty kilometers northwest of present-day Belize City. Settled at least as early as 200 B.C., the Altún Ha area at its peak had an estimated 8,000 to 10,000 inhabitants. At the beginning of the second century A.D., the inhabitants built their first major structure, a temple. The visitor today sees a group of temples, priests’ residences, and other buildings around two adjacent plazas. In the vicinity, there are hundreds of other structures, most of which are still unexcavated. The Maya continued to rebuild some of the temples until almost the end of the ninth century. Excavations at Altún Ha have produced evidence suggesting that a revolt, perhaps of peasants against the priestly class, contributed to the downfall of the civilization. People may have continued to live at or to visit the site in the postclassical period, even though the ceremonial centers were left to decay. Some rubbish found at Altún Ha shows that people were at the site in the thirteenth and fourteenth centuries, perhaps to reuse the old structures or undertake pilgrimages to the old religious center.

Other Mayan centers located in Belize include Xunantunich and Baking Pot in Cayo District, Lubaantún and Nimli Punit in Toledo District, and Lamanai on Hill Bank Lagoon in Orange Walk District. Xunantunich, meaning “Lady of the Rock,” was occupied perhaps as early as 300 B.C., but most of the architecture there was constructed in the late classic period. As in all the lowland Mayan centers, the inhabitants continually constructed temples and residences over older buildings, enlarging and raising the platforms and structures in the process. The views are breathtaking from Xunantunich’s “El Castillo,” which, at thirty-nine meters, is the tallest man-made structure in Belize. Lamanai, less accessible to tourists than Altún Ha or Xunantunich, is an important site because it provides archaeological evidence of the Mayan presence over many centuries, beginning around A.D. 150. Substantial populations were present throughout the classic and postclassical periods. Indeed, people living in the area were still refacing some of the massive ceremonial buildings after the great centers, such as Tikal in neighboring Guatemala, had been virtually abandoned in the tenth century.

In the late classic period, probably at least 400,000 people inhabited the Belize area. People settled almost every part of the country worth cultivating, as well as the cay (see Glossary) and coastal swamp regions. But in the tenth century, Mayan society suffered a severe breakdown. Construction of public buildings ceased, the administrative centers lost power, and the population declined as social and economic systems lost their coherence. Some people continued to occupy, or perhaps reoccupied, sites such as Altún Ha, Xunantunich, and Lamanai. Still, these sites ceased being splendid ceremonial and civic centers.

The decline of Mayan civilization is still not fully explained. Rather than identifying the collapse as the result of a single factor, many archaeologists now believe that the decline of the Maya was a result of many complex factors and that the decline occurred at different times in different regions.

Increasing information about Mayan culture and society helps explain the development, achievements, and decline of their ancient civilization and suggests more continuities in Mayan history than once had been considered possible. The excavation of sites, such as those at Cuello, Cerros, Altún Ha, Xunantunich, and Lamanai, has shown the extraordinary persistence of Mayan people in Belize over many centuries.

Nicaragua’s Pre-colonial Period

Present-day Nicaragua is located south of the pre-Columbian culture areas of the Maya and the Aztec in Mexico and northern Central America. Although conventional wisdom states that the culture of lower Central America did not reach the levels of political or cultural development achieved in Mexico and northern Central America, recent excavations in Cuscutlatán, El Salvador may prove that assumption erroneous.

Two basic culture groups existed in pre-colonial Nicaragua. In the central highlands and Pacific coast regions, the native peoples were linguistically and culturally similar to the Aztec and the Maya. The oral history of the people of western Nicaragua indicates that they had migrated south from Mexico several centuries before the arrival of the Spanish, a theory supported by linguistic research. Most people of central and western Nicaragua spoke dialects of Pipil, a language closely related to Nahuatl, the language of the Aztec. The culture and food of the peoples of western Nicaragua also confirmed a link with the early inhabitants of Mexico; the staple foods of both populations were corn, beans, chili peppers, and avocados, still the most common foods in Nicaragua today. Chocolate was drunk at ceremonial occasions, and turkeys and dogs were raised for their meat.

Tribes that migrated north from what is now Colombia inhabited most of Nicaragua’s Caribbean lowlands area. The various dialects and languages in this area are related to Chibcha, spoken by groups in northern Colombia. Eastern Nicaragua’s population consisted of extended families or tribes. Food was obtained by hunting, fishing, and slash-and-burn agriculture. Root crops (especially cassava), plantains, and pineapples were the staple foods. The people of eastern Nicaragua appear to have traded with and been influenced by the native peoples of the Caribbean, as round thatched huts and canoes, both typical of the Caribbean, were common in eastern Nicaragua.

When the Spanish arrived in western Nicaragua in the early 1500s, they found three principal tribes, each with a different culture and language: the Niquirano, the Chorotegano, and the Chontal. Each one of these diverse groups occupied much of Nicaragua’s territory, with independent chieftains (cacicazgos) who ruled according to each group’s laws and customs. Their weapons consisted of swords, lances, and arrows made out of wood. Monarchy was the form of government of most tribes; the supreme ruler was the chief, or cacique, who, surrounded by his princes, formed the nobility. A royal messenger that visited each township and assembled the inhabitants to give their chief’s orders disseminated laws and regulations.

The Chontal were culturally less advanced than the Niquirano and Chorotegano, who lived in well-established nation-states. The differences in the origin and level of civilization of these groups led to frequent violent encounters, in which one group would displace whole tribes from their territory, contributing to multiple divisions within each tribe. Occupying the territory between Lago de Nicaragua and the Pacific Coast, the Niquirano were governed by chief Nicarao, or Nicaragua, a rich ruler who lived in Nicaraocali, now the city of Rivas. The Chorotegano lived in the central region of Nicaragua. These two groups had intimate contact with the Spanish conquerors, paving the way for the racial mix of native and European stock now known as mestizos. The Chontal (the term means foreigner) occupied the central mountain region. This group was smaller than the other two, and it is not known when they first settled in Nicaragua.

In the west and highland areas where the Spanish settled, the indigenous population was almost completely wiped out by the rapid spread of new diseases, for which the native population had no immunity, and the virtual enslavement of the remainder of the indigenous people. In the east, where the Europeans did not settle, most indigenous groups survived. The English, however, did introduce guns and ammunition to one of the local peoples, the Bawihka, who lived in northeast Nicaragua. The Bawihka later intermarried with runaway slaves from Britain’s Caribbean possessions, and the resulting population, with its access to superior weapons, began to expand its territory and push other indigenous groups into the interior. This Afro-indigenous group came to be known to the Europeans as Miskito, and the displaced survivors of their expansionist activities were called the Sumu.

Mexican Wars of Independence, 1810-21 Part Two

warfare, ensuring their grudging acquiescence to conservative Spanish rule until a less bloody path to independence could be found. It was at this juncture that the machinations of a conservative military caudillo coinciding with a successful liberal rebellion in Spain, made possible a radical realignment of the pro-independence forces.

Iturbide and the Plan of Iguala

In what was supposed to be the final government campaign against the insurgents, in December 1820, Viceroy Juan Ruiz de Apodaca sent a force led by a royalist criollo officer, Augustín de Iturbide, to defeat Guerrero’s army in Oaxaca. Iturbide, a native of Valladolid, had gained renown for the zeal with which he persecuted Hidalgo’s and Morelos’s rebels during the early independence struggle. A favorite of the Mexican church hierarchy, Iturbide was the personification of conservative criollo values, devoutly religious, and committed to the defense of property rights and social privileges; he was also disgruntled at his lack of promotion and wealth.

Iturbide’s assignment to the Oaxaca expedition coincided with a successful military coup in Spain against the new monarchy of Ferdinand VII. The coup leaders, who had been assembled as an expeditionary force to suppress the American independence movements, compelled a reluctant Ferdinand to sign the liberal Spanish constitution of 1812. When news of the liberal charter reached Mexico, Iturbide saw in it both a threat to the status quo and an opportunity for the criollos to gain control of Mexico. Ironically, independence was finally achieved when conservative forces in the colonies chose to rise up against a temporarily liberal regime in the mother country. After an initial clash with Guerrero’s forces, Iturbide switched allegiances and invited the rebel leader to meet and discuss principles of a renewed independence struggle.

While stationed in the town of Iguala, Iturbide proclaimed three principles, or “guarantees,” for Mexican independence from Spain: Mexico would be an independent monarchy governed by a transplanted King Ferdinand or some other conservative European prince, criollos and peninsulares would henceforth enjoy equal rights and privileges, and the Roman Catholic Church would retain its privileges and religious monopoly. After convincing his troops to accept the principles, which were promulgated on February 24, 1821, as the Plan of Iguala, Iturbide persuaded Guerrero to join his forces in support of the new conservative manifestation of the independence movement. A new army, the Army of the Three Guarantees, was then placed under Iturbide’s command to enforce the Plan of Iguala. The plan was so broadly based that it pleased both patriots and loyalists. The goal of independence and the protection of Roman Catholicism brought together all factions.

Rebel forces from all over Mexico joined Iturbide’s army. When the rebels’ victory became certain, the viceroy resigned. On September 27, 1821, representatives of the Spanish crown and Iturbide signed the Treaty of Córdoba, which recognized Mexican independence under the terms of the Plan of Iguala. Iturbide, a former royalist who had become the paladin for Mexican independence, included a special clause in the treaty that left open the possibility for a criollo monarch to be appointed by a Mexican congress if no suitable member of the European royalty would accept the Mexican crown.

Mexican Wars of Independence, 1810-21 - Part One

The eleven-year period of civil war that marked the Mexican wars of independence was largely a byproduct of the crisis and breakdown of Spanish royal political authority throughout the American colonies. A successful independence movement in the United States had demonstrated the feasibility of a republican alternative to the European crown. For most politically articulate criollos, however, a strong cultural affinity with the mother country, a preference for stability and continuity, and alienation from Mexico’s native and poor mestizo populations were significant disincentives to a radical break with the established order. Dissatisfaction with peninsular administrative practices and anti-criollo discrimination at many levels of the colonial government and society were important foci of discontent, but beyond small pockets of radical conspirators, these grievances had not yet spawned a pronounced wave of pro-independence criollo sentiment at the beginning of the nineteenth century.

The French occupation of Spain and the overthrow of the Iturrigaray junta created a vacuum of legitimacy, as it was no longer clear that the ad hoc peninsular administration represented any authority or interests other than its own. A revolt would no longer necessarily be a challenge to the paternal crown and the faith that it ostensibly defended, but would instead shake off the rule of the increasingly despised gachupines , as the peninsulares were derisively called. It was in this context that a radical criollo parish priest, Miguel Hidalgo y Costilla, was able to lead the first truly widespread insurrection for Mexican independence.

Hidalgo and Morelos

Soon after being named parish priest in the small town of Dolores, Hidalgo began to promote the establishment of various small manufacturing concerns. He realized the need for diversification of industrial activities in an area that had the mines of Guanajuato as its major business. At the same time, during his seven years at Dolores, Hidalgo promoted discussion groups at his house, where Indians, mestizos, criollos, and peninsulares were welcomed. The themes of these discussions were current events, to which Hidalgo added his own input of social and economic concerns. The independence movement was born out of these informal discussions and was directed against Spanish domination of political and economic life in New Spain. December 8, 1810, was set for the beginning of the uprising.

The plans were disclosed to the central government, and the conspirators were alerted that orders had been sent for their arrest. Pressed by this new development, on September 16, 1810, Hidalgo decided to strike out for independence without delay (this date is celebrated as Mexico’s independence day). The church bells summoned the people, and Hidalgo asked them to join him against the Spanish government and the peninsulares in the famous Grito de Dolores (Cry of Dolores): “Long live Our Lady of Guadalupe! Death to bad government! Death to the gachupines !” The crowd responded enthusiastically, and soon an angry mob was marching toward the regional capital of Guanajuato. The miners of Guanajuato joined with the native workers of Dolores in the massacre of all peninsulares who resisted them, including the local intendente .

From Guanajuato, the independence forces marched on to Mexico City after having captured Zacatecas, San Luis Potosí, and Valladolid. On October 30, 1810, they encountered resistance at Monte de las Cruces and, despite a rebel victory, lost momentum and did not take Mexico City. After a few more victories, the revolutionary forces moved north toward Texas. In March of the following year, the insurgents were ambushed and taken prisoner in Monclova (in the present-day state of Coahuila). Hidalgo was tried as a priest by the Holy Office of the Inquisition and found guilty of heresy and treason. He was later condemned to death. On July 31, 1811, Hidalgo was executed by firing squad. His body was mutilated, and his head was displayed in Guanajuato as a warning to other would- be insurgents.

After the death of Hidalgo, José María Morelos Pavón assumed the leadership of the revolutionary movement. Morelos took charge of the political and military aspects of the insurrection and further planned a strategic move to encircle Mexico City and to cut communications to the coastal areas. In June 1813, Morelos convoked a national congress of representatives from all of the provinces, which met at Chilpancingo in the present-day state of Guerrero to discuss the future of Mexico as an independent nation. The major points included in the document prepared by the congress were popular sovereignty, universal male suffrage, the adoption of Roman Catholicism as the official religion, abolition of slavery and forced labor, an end to government monopolies, and an end to corporal punishment. Despite initial successes by Morelos’s forces, however, the colonial authorities broke the siege of Mexico City after six months, captured positions in the surrounding areas, and finally invaded Chilpancingo. In 1815 Morelos was captured and met the same fate as Hidalgo.

From 1815 to 1821, most of the fighting by those seeking independence from Spain was done by isolated guerrilla bands. Out of these bands rose two men, Guadalupe Victoria (whose real name was Manuel Félix Fernández) in Puebla and Vicente Guerrero in Oaxaca, both of whom were able to command allegiance and respect from their followers. The Spanish viceroy, however, felt the situation was under control and issued a general pardon to every rebel who would lay down his arms.

After ten years of civil war and the death of two of its founders, by early 1820 the independence movement was stalemated and close to collapse. The rebels faced stiff Spanish military resistance and the apathy of many of the most influential criollos. The violent excesses and populist zeal of Hidalgo’s and Morelos’s irregular armies had reinforced many criollos’ fears of race and class

Part 4 - The Siege and Capture of Mexico

The siege of Mexico is one of the most memorable and most disastrous sieges of history. Cortez disposed his troops so as to occupy the three great causeways leading from the shore of the lake to the city, and thus cut off the enemy from their sources of supply. He was strong in the possession of twelve brigantines, built by his orders, which swept the lake with their guns and frequently defeated the maneuvers of the enemy, to whom a sailing ship was as new and as terrible a phenomenon as were firearms and cavalry. But the Aztecs were strong in numbers, and in their deadly hatred of the invader, the young emperor, Guatemozin, opposed to the Spaniards a spirit as dauntless as that of Cortez himself. Again and again, by fierce attack, by stratagem, and by their indefatigable labors, the Aztecs inflicted checks, and sometimes-even disaster, upon the Spaniards. Many of these, and of their Indian allies, fell, or were carried off to suffer the worse fate of the sacrificial victim. The priests promised the vengeance of the gods upon the strangers, and at one point Cortez saw his allies melting away from him, under the power of this superstitious fear. But the threats were unfulfilled, the allies returned, and doom settled down upon the city. Famine and pestilence raged with it, and the inhabitants suffered all the worst horrors of a siege.

But still they remained implacable, fighting to their last breath, and refusing to listen to the repeated and urgent offers of Cortez to spare them and their property if they would capitulate. It was not until the 15th of August 1521, that the siege, which began in the latter part of May, was brought to an end. After a final offer of terms, which Guatemozin still refused, Cortez made the final assault, and carried the city in face of a resistance now sorely enfeebled but still heroic. Guatemozin, attempting to escape with his wife and some followers to the shore of the lake, was intercepted by one of the brigantines and carried to Cortez. He bore himself with all the dignity that belonged to his courage, and was met by Cortez in a manner worthy of it. He and his train was courteously treated and well entertained.

Meanwhile, at Guatemozin’s request, the population of Mexico was allowed to leave the city for the surrounding country; and after this the Spaniards set themselves to the much-needed work of cleansing the city. They were greatly disappointed in their hope of treasure, which the Aztecs had so effectively hidden that only a small part of the expected riches was ever discovered. It is a blot upon the history of the war that Cortez, yielding to the importunity of his soldiers, permitted Guatemozin to be tortured, in order to gain information regarding the treasure. But no information of value could be wrung from him, and the treasure remained hidden.

At the very time of his distinguished successes in Mexico, the fortunes of Cortez hung in the balance in Spain. His enemy Velasquez, governor of Cuba, and the latter’s friends at home, made such complaint of his conduct that a commissioner was sent to Vera Cruz to apprehend Cortez and bring him to trial. But, as usual, the hostile effort failed, and the commissioner sailed for Cuba, having accomplished nothing. The friends of Cortez, on the other hand, made counter-charges, in which they showed that his enemies had done all in their power to hinder him in what was a magnificent effort on behalf of the Spanish dominion, and asked if the council were prepared to dishonor the man who, in the face of such obstacles, and with scarcely other resources than what he found in himself, had won an empire for Castile, such as was possessed by no European potentate. This appeal was irresistible. However irregular had been the manner of proceeding, no one could deny the grandeur of the results. The acts of Cortez were confirmed in their full extent. He was constituted Governor, Captain General, and Chief Justice of New Spain, as the province was called, and the emperor, fully acknowledging its services, complimented his army.

The news of this was received in New Spain with general acclamation. The mind of Cortez was set at ease as to the past, and he saw opening before him a noble theatre for future enterprise. His career, ever one of adventure and of arms, was still brilliant and still checkered. He fell once more under suspicion in Spain, and at last determined to present himself in person before his sovereign, to assert his innocence and claim redress. Favorably received by Charles V., he subsequently returned to Mexico, pursued difficult and dangerous voyages of discovery, and ultimately returned to Spain, where he died in 1547.

The history of the Conquest of Mexico is the history of Cortez, who was its very soul. He was a typical knight-errant; more than this, he was a great commander. There is probably no instance in history where so vast an enterprise has been achieved by means apparently so inadequate. He may be truly said to have affected the conquest by his own resources. It was the force of his genius that obtained command of the co-operation of the Indian tribes. He brought together the most miscellaneous collection of mercenaries who ever fought under one standard, –men with hardly a common tie, and burning with the spirit of jealousy and faction, wild tribes of the natives also, which had been sworn enemies from their cradles. Yet this motley congregation was assembled in one camp, to breathe one spirit, and to move on a common principle of action.

As regards the whole character of his enterprise, which seems to modern eyes a bloody and at first quite unmerited war waged against the Indian nations, it must be remembered that Cortez and his soldiers fought in the belief that their victories were the victories of the Cross, and that any war resulting in the conversion of the enemy to Christianity, even as by force, was a righteous and meritorious war. This consideration dwelt in their minds, mingling indeed with the desire for glory and for gain, but without doubt influencing them powerfully. This is at any rate one of the clues to this extraordinary chapter of history, so full of suffering and bloodshed, and at the same time of unsurpassed courage and heroism on every side.

Part 3 - The Retreat from Mexico

It was indeed in a serious position that Cortez found his troops, threatened by famine, and surrounded by a hostile population. But he was so confident of his ability to overawe the insurgents that he wrote to that effect to the garrison of Vera Cruz, by the same dispatches in which he informed them of his safe arrival in the capital. But scarcely had his messenger been gone half an hour, when he returned breathless with terror, and covered with wounds. “The city,” he said, “was all in arms! The drawbridges were raised, and the enemy would soon be upon them!” He spoke truth. It was not long before a hoarse, sullen sound became audible, like that of the roaring of distant waters. It grew louder and louder; till, from the parapet surrounding the enclosure, the great avenues which led to it might be seen dark with the masses of warriors, who came rolling on in a confused tide towards the fortress. At the same time, the terraces and flat roofs in the neighborhood were thronged with combatants brandishing their missiles, who seemed to have risen up as if by magic. It was a spectacle to appall the stoutest.

But this was only the prelude to the disasters that were to befall the Spaniards. The Mexicans made desperate assaults upon the Spanish quarters, in which both sides suffered severely. At last Montezuma, at the request of Cortez, tried to interpose. But his subjects, in fury at what they considered his desertion of them, gave him a wound of which he died. The position became untenable, and Cortez decided on retreat. This was carried out at night, and owing to the failure of a plan for laying a portable bridge across those gaps in the causeway left by the drawbridges, the Spaniards were exposed to a fierce attack from the natives which proved most disastrous. Caught on the narrow space of the causeway, and forced to make their way as best they could across the gaps, they were almost overwhelmed by the throngs of their enemies. Cortez who, with some of the vanguard, had reached comparative safety, dashed back into the thickest of the fight where some of his comrades were making a last stand, and brought them out with him, so that at last all the survivors, a sadly stricken company, reached the mainland.

The story of the reconstruction by Cortez of his shattered and discouraged army is one of the most astonishing chapters in the whole history of the Conquest. Wounded, impoverished, greatly reduced in numbers and broken in spirit by the terrible experience through which they had passed, they demanded that the expedition should be abandoned and they be returned to Cuba. Before long, the practical wisdom and personal influence of Cortez had recovered them, reanimated their spirits, and inspired them with fresh zeal for conquest, and now for revenge. He added to their numbers the very men sent against him by Velasquez at this juncture, whom he persuaded to join him; and had the same success with the members of another rival expedition from Jamaica. Eventually he set out once more for Mexico, with a force of nearly six hundred Spaniards, and a number of allies from Tlascala.

Part 2 - The Invasion of the Empire

It was on the eighteenth of February 1519, that the little squadron finally set sail from Cuba for the coast of Yucatan. Before starting, Cortez addressed his soldiers in a manner both very characteristic of the man, and typical of the tone which he took towards them on several occasions of great difficulty and danger, when but for his courageous spirit and great power of personal influence, the expedition could only have found a disastrous end. Part of his speech was to this effect: “I hold out to you a glorious prize, but it is to be won by incessant toil. Great things are achieved only by great exertions, and glory was never the reward of sloth. If I have labored hard and staked my all on this undertaking, it is for the love of that renown, which is the noblest recompense of man. But, if any among you covet riches more, be but true to me, as I will be true to you and to the occasion, and I will make you masters of such as our countrymen have never dreamed of! You are few in number, but strong in resolution; and, if this does not falter, doubt not but that the Almighty, who has never deserted the Spaniard in his contest with the infidel, will shield you, though encompassed by a cloud of enemies; for your cause is a just cause, and you are to fight under the banner of the Cross. Go forward then, with alacrity and confidence, and carry to a glorious issue the work so auspiciously begun.”

The first landing was made on the island of Cozumel, where the natives were forcibly converted to Christianity. Then, reaching the mainland, they were attacked by the natives of Tabasco, whom they soon reduced to submission. These made presents to the Spanish commander, including some female slaves. One of these, named by the Spaniards Marina, became of great use to the conquerors in the capacity of interpreter, and by her loyalty, her intelligence, and, not least, by her distinguished courage became a powerful influence in the fortunes of the Spaniards.

The next event of consequence in the career of the Conquerors was the foundation of the first colony in New Spain, the town of Villa Rica de Vera Cruz, on the seashore. Following this, came the reduction of the warlike Republic of Tlascala, and the conclusion of an alliance with its inhabitants which proved of priceless value to the Spaniards in their long warfare with the. Mexicans.

More than one embassy had reached the Spanish camp from Montezuma, the Emperor of Mexico, bearing presents and conciliatory messages, but declining to receive the strangers in his capital. The basis of his conduct and of that of the bulk of his subjects towards the Spaniards was an ancient tradition concerning a beneficent deity named Quetzalcoatl who had sailed away to the East, promising to return and reign once more over his people. He had a white skin, and long, dark hair; and the likeness of the Spaniards to him in this respect gave rise to the idea that they were his representatives, and won them honor accordingly; while even to those tribes who were entirely hostile a supernatural terror clung around their name. Montezuma, therefore, desired to conciliate them while seeking to prevent their approach to his capital. But this was the goal of their expedition, and Cortez, with his little army, never exceeding a few hundred in all, reinforced by some Tlascalan auxiliaries, marched towards the capital. Montezuma, on hearing of their approach, was plunged into despondency. “Of what avail is resistance,” he is said to have exclaimed, “when the gods have declared themselves against us! Yet I mourn most for the old and infirm, the women and children, too feeble to fight or to fly. For myself and the brave men round me, we must bare our breasts to the storm, and meet it as we may!”

Meanwhile the Spaniards marched on, enchanted as they came by the beauty and the wealth of the city and its neighborhood. It was built on piles in a great lake, and as they descended into the valley it seemed to them to be a reality embodying in the fairest dreams of all those who had spoken of the New World and its dazzling glories. They passed along one of the causeways, which constituted the only method of approach to the city, and as they entered, Montezuma himself, in all his royal state, met them. Bowing to what seemed the inevitable, he admitted them to the capital, gave them a royal palace for their quarters, and entertained them well. After a week, however, the Spaniards began to be doubtful of the security of their position, and to strengthen it Cortez conceived and carried out the daring plan of gaining possession of Montezuma’s person. With his usual audacity he went to the palace, accompanied by some of his cavaliers, and compelled Montezuma to consent to transfer himself and his household to the Spanish quarters. After this, Cortez demanded that he should recognize formally the supremacy of the Spanish emperor. Montezuma agreed, and a large treasure, amounting in value to about one and a half million pounds sterling, was dispatched to Spain in token of his fealty. The ship conveying it to Spain touched at the coast of Cuba, and the news of Cortez’s success inflamed afresh the jealousy of Velasquez, its governor, who had long repented of his choice of a commander. Therefore, in March 1520, he sent Narvaez at the head of a rival expedition, to overcome Cortez and appropriate the spoils. But he had reckoned without the character of Cortez. Leaving a garrison in Mexico, the latter advanced by forced marches to meet Narvaez, and took him unawares, entirely defeating his much superior force. More than this, he induced most of these troops to join him, and thus, reinforced also from Tlascala, marched back to Mexico. There his presence was greatly needed, for news had reached him that the Mexicans had risen, and that the garrison was already in straits

Part 1 - The Mexican Empire

Of all that extensive empire which once acknowledged the authority of Spain in the New World, no portion, for interest and importance, can be compared with Mexico–and this equally, whether we consider the variety of its soil and climate; the inexhaustible stores of its mineral wealth; its scenery, grand and picturesque beyond example; the character of its ancient inhabitants, not only far surpassing in intelligence that of the other North American races, but reminding us, by their monuments, of the primitive civilizations of Egypt and Hindustan; and lastly, the peculiar circumstances of its conquest, adventurous and romantic as any legend devised by any Norman or Italian bard of chivalry.

The country of the ancient Mexicans, or Aztecs as they were called, formed but a very small part of the extensive territories comprehended in the modern Republic of Mexico. The Aztecs first entered it from the north towards the beginning of the thirteenth century, but it was not until the year 1325 that, led by an auspicious omen, they laid the foundations of their future city by sinking piles into the shallows of the principal lake in the Mexican valley. Thus grew the capital known afterwards to Europeans as Mexico. The omen that led to the choice of this site, an eagle perched upon a cactus, is commemorated in the arms of the modern Mexican Republic.

In the fifteenth century there was formed a remarkable league, unparalleled in history, according to which it was agreed between the states of Mexico, Tezcuco, and the neighboring little kingdom of Tlacopan, that they should mutually support each other in their wars, and divide the spoil on a fixed scale. During a century of warfare this alliance was faithfully adhered to and the confederates met with great success. At the beginning of the sixteenth century, just before the arrival of the Spaniards, the Aztec dominion reached across the continent, from the Atlantic to the Pacific. There was thus included in it territory thickly peopled by various races, themselves warlike, and little inferior to the Aztecs in social organization.

The government of the Aztecs, or Mexicans, was an elective monarchy, the sovereign being, however, always chosen from the same family. His power was almost absolute, the legislative power residing wholly with him, though justice was administered through an administrative system, which differentiated the government from the despotisms of the East. Human life was protected, except in the sense that human sacrifices were common, the victims being often prisoners of war. Slavery was practiced, but strictly regulated. The Aztec code was, on the whole, stamped with the severity of a rude people, relying on physical instead of moral means for the correction of evil. Still, it evinces a profound respect for the great principles of morality, and as clear a perception of those principles as is to be found in the most cultivated nations. One instance of their advanced position is striking; hospitals were established in the principal cities, for the cure of the sick, and the permanent refuge of the disabled soldier; and surgeons were placed over them, “who were so far better than those in Europe,” says an old chronicler, “that they did not protract the cure, in order to increase the pay.”

In their religion, the Aztecs recognized a Supreme Creator and Lord of the universe, “without whom man is as nothing,” “invisible, incorporeal, one God, of perfect perfection and purity,” “under whose wings we find repose and a sure defense.” But beside Him they recognized numerous gods, who presided over the changes of the seasons, and the various occupations of man, and in whose honor they practiced bloody rites. Such were the people dwelling in the lovely Mexican valley, and wielding a power that stretched far beyond it, when the Spanish expedition led by Hernando Cortez landed on the coast. The expedition was the fruit of an age and a people eager for adventure, for gain, for glory, and for the conversion of barbaric peoples to the Christian faith. The Spaniards were established in the West Indian Islands, and sought further extension of their dominions in the West, whence rumors of great treasure had reached them. Thus it happened that Velasquez, the Spanish Governor of Cuba, designed to send a fleet to explore the mainland, to gain what treasure he could by peaceful barter with the natives, and by any means he could to secure their conversion. It was commanded by Cortez, a man of extraordinary courage and ability, and extraordinary gifts for leadership, to whose power both of control and inspiration must be ascribed, in a very great degree, the success of his amazing enterprise.

Tokugawa Period, 1600-1867

Rule of Shogun and Daimyo

An evolution had taken place in the centuries from the time of the Kamakura bakufu, which existed in equilibrium with the imperial court, to the Tokugawa, when the bushi became the unchallenged rulers in what historian Edwin O. Reischauer called a “centralized feudal” form of government. Instrumental in the rise of the new bakufu was Tokugawa Ieyasu, the main beneficiary of the achievements of Nobunaga and Hideyoshi. Already powerful, Ieyasu profited by his transfer to the rich Kanto area. He maintained 2.5 million koku of land, had a new headquarters at Edo, a strategically situated castle town (the future Tokyo), and had an additional 2 million koku of land and thirtyeight vassals under his control. After Hideyoshi’s death, Ieyasu moved quickly to seize control from the Toyotomi family.

Ieyasu’s victory over the western daimyo at the Battle of Sekigahara (1600) gave him virtual control of all Japan. He rapidly abolished numerous enemy daimyo houses, reduced others, such as that of the Toyotomi, and redistributed the spoils of war to his family and allies. Ieyasu still failed to achieve complete control of the western daimyo, but his assumption of the title of shogun helped consolidate the alliance system. After further strengthening his power base, Ieyasu was confident enough to install his son Hidetada (1579-1632) as shogun and himself as retired shogun in 1605. The Toyotomi were still a significant threat, and Ieyasu devoted the next decade to their eradication. In 1615 the Toyotomi stronghold at Osaka was destroyed by the Tokugawa army.

The Tokugawa (or Edo) period brought 200 years of stability to Japan. The political system evolved into what historians call bakuhan, a combination of the terms bakufu and han (domains) to describe the government and society of the period. In the bakuhan, the shogun had national authority and the daimyo had regional authority, a new unity in the feudal structure, which had an increasingly large bureaucracy to administer the mixture of centralized and decentralized authorities. The Tokugawa became more powerful during their first century of rule: land redistribution gave them nearly 7 million koku, control of the most important cities, and a land assessment system reaping great revenues.

The feudal hierarchy was completed by the various classes of daimyo. Closest to the Tokugawa house were the shinpan, or “related houses.” They were twenty-three daimyo on the borders of Tokugawa lands, daimyo all directly related to Ieyasu. The shinpan held mostly honorary titles and advisory posts in the bakufu. The second class of the hierarchy were the fudai, or “house daimyo,” rewarded with lands close to the Tokugawa holdings for their faithful service. By the eighteenth century, 145 fudai controlled such smaller han, the greatest assessed at 250,000 koku. Members of the fudai class staffed most of the major bakufu offices. Ninety-seven han formed the third group, the tozama (outside vassals), former opponents or new allies. The tozama were located mostly on the peripheries of the archipelago and collectively controlled nearly 10 million koku of productive land. Because the tozama were least trusted of the daimyo, they were the most cautiously managed and generously treated, although they were excluded from central government positions.

The Tokugawa not only consolidated their control over a reunified Japan, they also had unprecedented power over the emperor, the court, all daimyo, and the religious orders. The emperor was held up as the ultimate source of political sanction for the shogun, who ostensibly was the vassal of the imperial family. The Tokugawa helped the imperial family recapture its old glory by rebuilding its palaces and granting it new lands. To ensure a close tie between the imperial clan and the Tokugawa family, Ieyasu’s granddaughter was made an imperial consort in 1619.

A code of laws was established to regulate the daimyo houses. The code encompassed private conduct, marriage, dress, and types of weapons and numbers of troops allowed; required alternate year residence at Edo; prohibited the construction of ocean-going ships; proscribed Christianity; and stipulated that bakufu regulations were the national law. Although the daimyo were not taxed per se, they were regularly levied for contributions for military and logistical support and for such public works projects as castles, roads, bridges, and palaces. The various regulations and levies not only strengthened the Tokugawa but also depleted the wealth of the daimyo, thus weakening their threat to the central administration. The han, once military-centered domains, became mere local administrative units. The daimyo did have full administrative control over their territory and their complex systems of retainers, bureaucrats, and commoners. Loyalty was exacted from religious foundations, already greatly weakened by Nobunaga and Hideyoshi, through a variety of control mechanisms.

KAMAKURA AND MUROMACHI PERIODS, 1185-1573

The Bakufu and the Hojo Regency

The Kamakura period (1185-1333) marks the transition to the Japanese “medieval” era, a nearly 700-year period in which the emperor, the court, and the traditional central government were left intact but were largely relegated to ceremonial functions. Civil, military, and judicial matters were controlled by the bushi class, the most powerful of whom was the de facto national ruler. The term feudalism is generally used to describe this period, being accepted by scholars as applicable to medieval Japan as well as to medieval Europe. Both had land-based economies, vestiges of a previously centralized state, and a concentration of advanced military technologies in the hands of a specialized fighting class. Lords required the loyal services of vassals, who were rewarded with fiefs of their own. The fief holders exercised local military rule and public power related to the holding of land. This period in Japan differed from the old shoen system in its pervasive military emphasis.

Once Minamoto Yoritomo had consolidated his power, he established a new government at his family home in Kamakura. He called his government a bakufu (tent government), but because he was given the title seii taishogun by the emperor, the government is often referred to in Western literature as the shogunate. Yoritomo followed the Fujiwara form of house government and had an administrative board, a board of retainers, and a board of inquiry. After confiscating Taira estates in central and western Japan, he had the imperial court appoint stewards for the estates and constables for the provinces. As shogun, Yoritomo was both the steward and the constable general. The Kamakura bakufu was not a national regime, however, and although it controlled large tracts of land, there was strong resistance to the stewards. The regime continued warfare against the Fujiwara in the north, but never brought either the north or the west under complete military control. The old court resided in Kyoto, continuing to hold the land over which it had jurisdiction, while newly organized military families were attracted to Kamakura.

Despite a strong beginning, Yoritomo failed to consolidate the leadership of his family on a lasting basis. Intrafamily contention had long existed within the Minamoto, although Yoritomo had eliminated most serious challengers to his authority. When he died suddenly in 1199, his son Yoriie became shogun and nominal head of the Minamoto, but Yoriie was unable to control the other eastern bushi families. By the early thirteenth century, a regency had been established for the shogun by his maternal grandparents– members of the Hojo family, a branch of the Taira that had allied itself with the Minamoto in 1180. Under the Hojo, the bakufu became powerless, and the shogun, often a member of the Fujiwara family or even an imperial prince, was merely a figurehead.

With the protector of the emperor a figurehead himself, strains emerged between Kyoto and Kamakura, and in 1221 a war–the Jokyu Incident–broke out between the cloistered emperor and the H j regent. The Hojo forces easily won the war, and the imperial court was brought under direct bakufu control. The shogun’s constables gained greater civil powers, and the court was obliged to seek Kamakura’s approval for all of its actions. Although deprived of political power, the court was allowed to retain extensive estates with which to sustain the imperial splendor the bakufu needed to help sanction its rule.

Several significant administrative achievements were made during the Hojo regency. In 1225 the Council of State was established, providing opportunities for other military lords to exercise judicial and legislative authority at Kamakura. The H j regent presided over the council, which was a successful form of collective leadership. The adoption of Japan’s first military code of law–the Joei Code–in 1232 reflected the profound transition from court to militarized society. While legal practices in Kyoto were still based on 500-year-old Confucian principles, the Joei Code was a highly legalistic document that stressed the duties of stewards and constables, provided means for settling land disputes, and established rules governing inheritances. It was clear and concise, stipulated punishments for violators of its conditions, and remained in effect for the next 635 years.

As might be expected, the literature of the time reflected the unsettled nature of the period. The Hojoki (An Account of My Hut) describes the turmoil of the period in terms of the Buddhist concepts of impermanence and the vanity of human projects. The Heike monogatari (Tale of the Heike) narrated the rise and fall of the Taira (also known as the Heike), replete with tales of wars and samurai deeds. A second literary mainstream was the continuation of anthologies of poetry in the Shin kokinshu wakashu (New Collection of Ancient and Modern Times), of which twenty volumes were produced between 1201 and 1205.

Establishment of Buddhism in Japan

Some of Japan’s literary monuments were written during the Nara period, including the Kojiki and Nihongi, the first national histories compiled in 712 and 720, respectively; the Man’yoshu (Collection of Ten Thousand Leaves), an anthology of poems; and the Kaifuso (Fond Recollections of Poetry), an anthology written in Chinese by Japanese emperors and princes. Another major cultural development of the era was the permanent establishment of Buddhism in Japan. Buddhism had been introduced in the sixth century but had a mixed reception until the Nara period, when it was heartily embraced by Emperor Shomu. Shomu and his Fujiwara consort were fervent Buddhists and actively promoted the spread of Buddhism, making it the “guardian of the state” and strengthening Japanese institutions through still further Chinese acculturation. During Shomu’s reign, the Todaiji (Great East Temple) was built, and within it was placed the Buddha Dainichi (Great Sun Buddha), a sixteen-meter-high, gilt-bronze statue. This Buddha was identified with the Sun Goddess, and from this point on, a gradual syncretism of Buddhism and Shinto ensued. Shomu declared himself the “Servant of the Three Treasures” of Buddhism: the Buddha, the law or teachings of Buddhism, and the Buddhist community.

Although these efforts stopped short of making Buddhism the state religion, Nara Buddhism heightened the status of the imperial family. Buddhist influence at court increased under the two reigns of Shomu’s daughter. As Empress Koken (r. 749-58) she brought many Buddhist priests into court. Koken abdicated in 758 on the advice of her cousin, Fujiwara Nakamaro. When the retired empress came to favor a Buddhist faith healer named Dokyo, Nakamaro rose up in arms in 764 but was quickly crushed. Koken charged the ruling emperor with colluding with Nakamaro and had him deposed. Koken reascended the throne as Empress Shotoku (r. 764-770). The empress commissioned the printing of 1 million prayer charms–the Hyakumanto dharani–many examples of which survive. The small scrolls, dating from 770, are among the earliest printed works in the world. Shotoku had the charms printed to placate the Buddhist clergy. She may even have wanted to make Dokyo emperor, but she died before she could act. Her actions shocked Nara society and led to the exclusion of women from imperial succession and the removal of Buddhist priests from positions of political authority.

Despite such machinations, Buddhism began to spread throughout Japan during the ensuing Heian period (794-1185), primarily through two major esoteric sects, Tendai (Heavenly Terrace) and Shingon (True Word). Tendai originated in China and is based on the Lotus Sutra, one of the most important sutras of Mahayana Buddhism. Shingon is an indigenous sect with close affiliations to original Indian, Tibetan, and Chinese Buddhist thought founded by Kukai (also called Kobo Daishi). Kukai greatly impressed the emperors who succeeded Emperor Kammu (782-806), and also generations of Japanese, not only with his holiness but also with his poetry, calligraphy, painting, and sculpture. Kammu himself was a notable patron of the otherworldly Tendai sect, which rose to great power over the ensuing centuries. A close relationship developed between the Tendai monastery complex on Mount Hiei and the imperial court in its new capital at the foot of the mountain. As a result, Tendai emphasized great reverence for the emperor and the nation.

The Shinto religion of Japan is considered, along with Buddhism as the official religion of Japan. Over 80% of the population of Japan is either Buddhist or Shintoist. It is interesting to note that while most weddings are performed by Shinto priests most funerals are conducted by Buddhist priests!

We believe that Shinto was the earliest Japanese religion. Experts do not have much information about the beginning of the Shinto traditions, but we do know that Shintoism started around the middle of the first millennium BC. As the Yamato dynasty consolidated its rule over Japan around the 6^th century AD, the adoption of the Shinto religion seems to have accelerated. The name, “Shinto” means “The Way of the Gods” in Chinese - ’shin tao’.

The Shinto religion is unusual when compared to other ancient spiritual traditions in several key aspects. For one thing, the Shinto religion is not based on any body of religious law. Most religions can trace their concepts back to one or more ancient texts that define what laws are to be followed, at the very least. Some religions, for example Buddhism have centuries of writings that are rich in philosophy and interpretation of the original teachings of the founder.

Some experts have described the Shinto religion as “an amorphous mix of nature worship, fertility cults, divination techniques, hero worship, and shamanism.” The closest thing that Shintoists have to a code is the Chinese doctrine of Confucianism. The Shinto religion also does not have a strong tradition of training leaders to administer the religion. There is a Shinto priesthood, but the organization does not involve the complex system of training and hierarchy that you would find in Buddhism, for example.

At the time in history when the Shinto religion gained popularity in Japan, the Japanese Imperial family was looked upon as the origin of anything divine. The Yamato dynasty ruled Japan at the time. However, despite the association of the Imperial family with the divine, the Shinto religion does not have an identifiable founder also unusual for ancient religions. One interesting fact to note is that this association of the Imperial family with the divine continued in Japan until the end of World War II. The Japanese emperor was required to give up his divine status as part of the treaty with the United States of America.

Shinto belief revolves around “Kami” or deities. Kami can be related to natural forces, elements or animals. The term Kami can also be applied to abstract concepts. Finally, Kami can be applied to highly skilled or good, compassionate people. When the Imperial family was still considered divine, the Emperor had this designation. There are “Four Affirmations” in Shinto that revolve around the family, love of nature, physical cleanliness and ancestral worship called “matsuri” in Japanese. These are considered the most important elements of a person’s life.

Natural places, such as mountains or rivers are recognized as shrines, and followers of the Shinto religion are expected to visit certain shrines to mark important life events, such as reaching a certain age or stage of life. Shrines are dedicated to a specific Kami. This is similar to the Hindu religion where there are many gods and goddesses and worshippers follow and pray to those with whom they feel the most affinity.

Animals are respected as messengers of gods. If you visit a Shinto temple, you will find a pair of ‘Koma-inu’ or guardian dog statues at the entrance. The Shinto religion also involves are seasonal celebrations and has close ties of Shinto practice to nature. One final note on the Shinto religion is that one characteristic of this set of traditions is that the beliefs are firmly rooted in optimism. That is a good basis for any set of spiritual practices!

The Sumo wrestlers are the largest and heaviest of athletes. And when they sprinkle the salt, stomp their feet and exchange intimidating positions to begin the bout, one gets to watch one of the most scintillating sights in the world of sport. This is among the features that has made Sumo wrestling so thrilling to the Japanese for centuries and now to the West. The biggest proof of this is the recent win of the highest Grand Champion title by the US-born Akebono.

There is no clear date when Sumo wrestling, Japan’s national sport, evolved as few written records have been maintained. Sumo is also regarded as the earliest of martial arts with Jujitsu being its direct descendant. Many believe it goes back 1,500 years, while some fans say that ancient paintings have revealed that the sport was played in 23 BC.

One thing is for sure that Sumo wrestling has its origins in religion. According to legend, the very origin of the Japanese race marked the victory of a God, Take-Mikazuchi, over his rival Take-Minakata in a Sumo fight. The Emperor of Japan traces his ancestry to Take-Mikazuchi. The bouts, along with dramas and dances, form part of the rituals and prayers dedicated to the Gods for a bountiful harvest.

In the beginning, these were held mostly in shrines and later moved to the forecourts of warlords, who used the event as another means to demonstrate power. In the 8^th Century, Sumo became an integral part of ceremonies of the Imperial Court and most of the rules and techniques then developed laid the foundations for the Sumo we know of today. Today’s Japanese Sumo Association has its direct origins in the professional Sumo groups first formed in the early 17^th Century.

The most fascinating thing is the wrestler’s gigantic size that is based on a scientific principle – the heavier the fighter, the lower his center of gravity and therefore that much tougher for a rival to force him out of the ring. To ensure this, the wrestler has an elaborate rice-based diet. For breakfast, he is served chanko – a fat-rich stew comprising pork, eggs, cabbage and bean sprouts. Then after training, it is lunch followed by a nap. Soon, they are ready for dinner. This process, too, is based on a principle that heavy eating followed by sleep results in weight gain. Not surprisingly, the champions weigh several hundred pounds. Though they look obese, they do pump a lot of iron.

Earlier, the contestant wore beautifully embroidered aprons indicating the feudal family he represented. 17^th Century onwards, the hair was tied into a topknot to cushion the fighter’s head during a fall. This tradition continues till date. Nowadays, wrestlers wear equally colorful aprons that denote their birthplace, ranking and the professional group they belong to.

The commencement of the game is preceded by a ring-purifying ceremony. Salt and sake (rice wine) are placed at the center, after which the priest blesses the ring. Salt is meant to purify the ring and rid it of evil spirits. Just before the bout, the wrestler rinses his mouth with water to symbolically cleanse his mind and body. The higher the ranking, the greater are the ritualistic obligations on the wrestler. For instance, the Grand Champion has to perform a dance before the bout. The steps are only extensions of his stretching exercises.

Sumo is said to be essentially a mind game, which is why there are occasions when opponents stare at each other far longer rather than engaging in the physical bout itself. In the 4.55-metre wide ring, there is much slapping and pushing. The aim here is to break the other’s concentration. Kicking in the groin or the chest or any move intended to injure the contestant is not allowed.

The wrestler’s dress is the mewashi or loincloth. Interestingly, these are never washed as belief has it that if washed, the wrestlers’ entire experience is washed away in the process. At the physical level of the bout, it is the mewashi that the rivals seek to hold in a vice-like grip so that he can try to have the rival’s body, other than the soles, touch the mat. Thereafter, it is simple – the winner goes up in rank and the loser is demoted. And no matter what, the wrestler would simply show no emotion.

In Japanese, the word Samurai refers to a both a member of the warrior class, and the entire class as a whole.

Japanese Samurai warriors first came to be in the 12^th century, during the bitter battles between two very powerful Japanese clans: Taira and Minamato. At that time, the military system of rule that was in power was the shogunate, also known as shogun. Shogun’s convention stated that the next up in the hierarchy were the daimyo, who were local rulers, like dukes and seigneurs in Europe. The duties of the samurai were to act as military retainers for these daimyo. This was true except for the ronin. Ronin are samurai without a master. Ronin occurred for the first time in the famous story of Chushingura, when the lord of the 47 ronin was forced to commit suicide.

Samurai were famous for their unique ethic code of behavior, called the bushido. Bushido literally means “the way of the warrior,” and its heart referred to the absolute loyalty the samurai had for their lord, the daimyo.

The battles between hostile clans were very fierce, and were usually based on a disagreement over land. Good land was very valuable in Japan, as only 20% of the rugged and mountainous terrain was conducive to agriculture.

As a samurai, a man was allowed certain very specific and special privileges. These privileges included wearing two swords - a long sword and a short sword. This was considered a privilege, as commoners were not allowed to wear weapons. It even came to the point when a samurai’s privileges allowed him to behead a commoner if he felt offended by them.

Within the social status as samurai, there were different ranks that held different privileges. By the 12^th century, a system was established with 3 primary ranks of Samurai. These ranks were:

• Kenin - housemen, whose duties were the same as administrators or vassals.
• Foot Soldiers
• Mounted Samurai - the highest rank of samurai, who were allowed to fight while on horseback.

By the end of the 15^th century, the shogunate lost power and the most influential feudal lords devastated Japan in a string of civil wars that continued for almost 100 years.

Toyotomi Hideyoshi was the man to finally unify Japan, and with this unification, he introduced many societal reforms, which drastically impacted the life of the samurai. Primarily, the samurai were to live permanently in castles. Until that point, they had been farmers of their own land during times of peace - now they were expected to be professionals. Of course, this system required financing, so he introduced a taxation system for rice, which every samurai warrior had to pay, depending on his samurai rank.

At the height of the samurai period, it is estimated that 8% of the overall population of Japan belonged to the samurai class. When they were finally abolished, the samurai did not know how to survive; many became businessmen, though frequently it meant that the samurai’s wives had to sell their services at brothels in order to support the family.

Though samurai do not have status in an official sense in Japan today, the descendants of the samurai still receive high esteem from other members of the Japanese population.

The word castle conjures up images of Europe, but it was the Japanese who adapted it to the changing times and blended strength with beauty and grace. Castles are also attributed to William the Conqueror whose invasion of England in 1066 triggered the stupendous erection of these structures. Six hundred years later, they began losing their value as a defense structure with the advent of potent gunpowder and artillery.

In Japan, the castle assumed its original form during the Nara Period of 545-794 AD. Then these structures made their transition from wood and stone fortifications to those having forts and moats as feudal warlords became increasingly belligerent. This was the underlying logic behind castle building – adapting to the requirements of the warlords and the changing times. The castle was primarily built for defense purposes. When under attack, the warlords and their men retreated into the towers, which also doubled as granaries and armories. The towers began to epitomize power and wealth – the bigger the tower, the mightier and wealthier the warlord. Soon enough, the castle became synonymous with both.

At one time, there were an awesome 30,000 to 40,000 castles in Japan built between 1333 and 1572. Hundreds of the mountaintop castles were constructed in the Sengoku Period, also known as the Warring States Period which witnessed the bloody civil wars. Though the castles were small, they had huge watch towers. Then the castles came to the plains. The Azuchi Castle was built in 1579 by Oda Nobunaga who later embarked upon the unification of larger sections of Japan. This process automatically rendered a majority of the medieval structures irrelevant which soon fell into disuse.

Azuchi changed the tenets of castle building in the country and reoriented the definition to have the structure demonstrate not just protection but also the builder’s status. The presence of a vantage point determined if the area was worthy of castle building. With this, the structures became more complex. The very planning became a detailed and time-consuming process. They had to be protective, at the same time artistic and grand to demonstrate the owner’s power and social standing. These aspects were enhanced by the growing influence of the Samurai clans. The Japanese were exposed to firearms in the mid-1500s and this further changed the castle from being a secure structure to one having military advantages.

Gradually, the castle began to encompass every aspect of daily life. Apart from its military significance, the castles became nerve centers of governments and army headquarters. These also accommodated typical palace politics of alliances and one-upmanship. The castles had huge grounds that evolved into entire townships, bringing in different people in areas of trade, crafts, agriculture and fine arts. The emergence of the castle township directly determined the prosperity of the area.

Peace became palpable during the Edo Period, 1603-1867 AD and Tokugawa Ieyasu unified all of Japan under one government. He built the Edo castle in Tokyo whose fortress was made of cedar. The roofs were made with copper to prevent fires that could be set off by the enemies’ flaming arrowheads. Soon after, the “Ikkoku Ichijoo” law was enacted that made it mandatory for every province to have just one castle. After this, several castles were razed. The 250-year reign of peace began the decline of the castles’ importance – first from a military standpoint and later, the social standpoint.

In 1873, the Meiji government passed the Castle Abolishment Law to mark the end of all those structures that served as a reminder of the feudal period. Within two years, at least 100 of the 170 Edo Period castles were destroyed. The ripped-up parts of the grand castles were sold as firewood and the stones used for dam and railway constructions. The rest were lost to earthquakes and fires. Whatever was left collapsed to World War II bombings. Today, a dozen of the original castles with their characteristic huge towers remain, though much of the adjoining lands and sprawling gardens have been lost with time.

The Peoples Republic of China

On October 1, 1949, the People’s Republic of China was formally established, with its national capital at Beijing. “The Chinese people have stood up!” declared Mao as he announced the creation of a “people’s democratic dictatorship.” The people were defined as a coalition of four social classes: the workers, the peasants, the petite bourgeoisie, and the national-capitalists. The four classes were to be led by the CCP, as the vanguard of the working class. At that time the CCP claimed a membership of 4.5 million, of which members of peasant origin accounted for nearly 90 percent. The party was under Mao’s chairmanship, and the government was headed by Zhou Enlai (1898-1976) as premier of the State Administrative Council (the predecessor of the State Council).

The Soviet Union recognized the People’s Republic on October 2, 1949. Earlier in the year, Mao had proclaimed his policy of “leaning to one side” as a commitment to the socialist bloc. In February 1950, after months of hard bargaining, China and the Soviet Union signed the Treaty of Friendship, Alliance, and Mutual Assistance, valid until 1980. The pact also was intended to counter Japan or any power’s joining Japan for the purpose of aggression.

For the first time in decades a Chinese government was met with peace, instead of massive military opposition, within its territory. The new leadership was highly disciplined and, having a decade of wartime administrative experience to draw on, was able to embark on a program of national integration and reform. In the first year of Communist administration, moderate social and economic policies were implemented with skill and effectiveness. The leadership realized that the overwhelming and multitudinous task of economic reconstruction and achievement of political and social stability required the goodwill and cooperation of all classes of people. Results were impressive by any standard, and popular support was widespread.

By 1950 international recognition of the Communist government had increased considerably, but it was slowed by China’s involvement in the Korean War. In October 1950, sensing a threat to the industrial heartland in northeast China from the advancing United Nations (UN) forces in the Democratic People’s Republic of Korea (North Korea), units of the PLA–calling themselves the Chinese People’s Volunteers–crossed the Yalu Jiang River into North Korea in response to a North Korean request for aid. Almost simultaneously the PLA forces also marched into Xizang to reassert Chinese sovereignty over a region that had been in effect independent of Chinese rule since the fall of the Qing dynasty in 1911. In 1951 the UN declared China to be an aggressor in Korea and sanctioned a global embargo on the shipment of arms and war materiel to China. This step foreclosed for the time being any possibility that the People’s Republic might replace Nationalist China (on Taiwan) as a member of the UN and as a veto-holding member of the UN Security Council.

After China entered the Korean War, the initial moderation in Chinese domestic policies gave way to a massive campaign against the “enemies of the state,” actual and potential. These enemies consisted of “war criminals, traitors, bureaucratic capitalists, and counterrevolutionaries.” The campaign was combined with party sponsored trials attended by huge numbers of people. The major targets in this drive were foreigners and Christian missionaries who were branded as United States agents at these mass trials. The 1951-52 drive against political enemies was accompanied by land reform, which had actually begun under the Agrarian Reform Law of June 28, 1950. The redistribution of land was accelerated, and a class struggle against landlords and wealthy peasants was launched. An ideological reform campaign requiring self-criticisms and public confessions by university faculty members, scientists, and other professional workers was given wide publicity. Artists and writers were soon the objects of similar treatment for failing to heed Mao’s dictum that culture and literature must reflect the class interest of the working people, led by the CCP. These campaigns were accompanied in 1951 and 1952 by the san fan (”three anti”) and wu fan (”five anti”) movements. The former was directed ostensibly against the evils of “corruption, waste, and bureaucracy”; its real aim was to eliminate incompetent and politically unreliable public officials and to bring about an efficient, disciplined, and responsive bureaucratic system. The wu fan movement aimed at eliminating recalcitrant and corrupt businessmen and industrialists, who were in effect the targets of the CCP’s condemnation of “tax evasion, bribery, cheating in government contracts, thefts of economic intelligence, and stealing of state assets.” In the course of this campaign the party claimed to have uncovered a well-organized attempt by businessmen and industrialists to corrupt party and government officials. This charge was enlarged into an assault on the bourgeoisie as a whole. The number of people affected by the various punitive or reform campaigns was estimated in the millions.

We have all heard of the practice of foot binding prevalent in ancient China but not many of us are probably aware of how severe and painful this practice was. Women with small feet were considered the ultimate in sexual appeal and eligibility for a good marriage depended solely on this criteria in those days. Chinese families, depending on how affluent they were, bound the feet of their girl children between the ages of three to seven years. Those who were less well-off stalled this for as long as they could so that their daughter could be useful longer around the house and the fields. Once her feet were bound, she would not be able to move out at all. Presumably, this was also one of the reasons that foot binding became so popular, it insured that the w