Styles of Empire in the Classical Period
Document-Based Question: Part A
(Suggested writing time—40 minutes)
Percent of Section II score—33 1/3
Directions: The following question is based on the accompanying Documents 1-10. (The documents have been
edited for the purpose of this exercise.)
This question is designed to test your ability to work with and understand historical documents.
Write an essay that:
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Has a relevant thesis and supports that thesis with evidence from the documents.
Uses all of the documents.
Analyzes the documents by grouping them in as many appropriate ways as possible. Does not simply
summarize the documents individually.
Takes into account the sources of the documents and analyzes the authors’ points of view.
Identifies and explains the need for at least one additional type of document.
You may refer to relevant historical information not mentioned in the documents.
1. Using the documents, analyze how the Persian, Hellenistic, Roman, and Indian
empires established authority over conquered peoples during the period of 500
B.C.E. to 600 C.E. Identify and explain what additional type of document(s) or
sources would help in explaining the success of various styles of imperial rule in
classical societies.
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Must use all 11 documents – no document by itself!
Can reuse documents in different categories/groups.
Cannot use PERSIAN as your categories/groups – have to create your
own (ex: forms of government, leadership, economic interactions,
etc…)
Need a minimum of 3 categories/groups.
Must explain why your group of documents go together: how that
group shows how the empires established authority over conquered
peoples.
Document 1. Excerpt from Customs of the Persians (c. 430 BCE)
Herodotus's account of Persian customs and society.
The customs which I know the Persians to observe are the following: they have no images of the gods,
no temples nor altars, and consider the use of them a sign of folly. This comes, I think, from their not
believing the gods to have the same nature with men, as the Greeks imagine. Their wont, however, is to
ascend the summits of the loftiest mountains, and there to offer sacrifice to Zeus, which is the name they
give to the whole circuit of the firmament. They likewise offer to the sun and moon, to the earth, to fire,
to water, and to the winds. These are the only gods whose worship has come down to them from ancient
times. At a later period they began the worship of Urania, which they borrowed from the Arabians and
Assyrians. Mylitta is the name by which the Assyrians know this goddess, whom the Arabians call
Alitta, and the Persians Mitra.
There is no nation which so readily adopts foreign customs as the Persians. Thus, they have taken the
dress of the Medes, considering it superior to their own; and in war they wear the Egyptian breastplate.
As soon as they hear of any luxury, they instantly make it their own: and hence, among other novelties,
they have learnt unnatural lust from the Greeks. Each of them has several wives, and a still larger
number of concubines. Next to prowess in arms, it is regarded as the greatest proof of manly excellence
to be the father of many sons. Every year the king sends rich gifts to the man who can show the largest
number: for they hold that number is strength. Their sons are carefully instructed from their fifth to their
twentieth year, in three things alone—to ride, to draw the bow, and to speak the truth. Until their fifth
year they are not allowed to come into the sight of their father, but pass their lives with the women. This
is done that, if the child die young, the father may not be afflicted by its loss.
Document 2. Excerpt from The Rock Edicts, Ashoka, (ca. 268-232 B.C.E.)
I have had this Dhamma edict written so that my sons and great-grandsons may not consider making new
conquests, or that if military conquests are made, that they be done with forbearance and light punishment, or
better still, that they consider making conquest by Dhamma only, for that bears fruit in this world and the next.
May all their intense devotion be given to this which has a result in this world and the next…
12. Beloved-of –the-Gods, King Piyadasi, honors both ascetics and the householders of all religions, and he
honors them with gifts and honors of various kinds…Whoever praises his own religion, due to excessive
devotion, and condemns others with the thought “Let me glorify my own religion,” only harms his own religion.
Therefore contact [between religion] is good. One should listen to and respect the doctrines professed by others.
Document 3. Coin of Alexander II of Epirus (272-242 B.C.E.)
A silver coin from the reign of King Alexander II of Epirus (272-242 B.C.E.). The obverse bears a
youthful head covered with the skin of an elephant's head. The reverse represents Pallas Athena holding
a spear in one hand and a shield in the other, and before her stands an eagle on a thunderbolt.
Document 4. Life of Alexander (C. 100 C.E.)
Excerpt from Plutarch's Life of Alexander, written c. 100 C.E.
From thence he marched into Parthia, where, during a respite from fighting, he first put on the barbaric
dress, either from a desire to adapt himself to the native customs, believing that community of race and
custom goes far towards softening the hearts of men; or else this was an attempt to introduce the
obeisance among the Macedonians, by accustoming little by little to put up with changes and alterations
in his mode of life. However, he did not adopt the famous Median fashion of dress, which was along
barbaric and strange, nor did he assume trousers, or sleeved vest, or tiara, but carefully devised a fashion
which was midway between the Persian and the Median, more modest than the one and more stately
than the other. At first he wore this only in intercourse with the Barbarians and with his companions at
home, then people generally saw him riding forth or giving audience in this attire. The sight was
offensive to the Macedonians, but they admired his other high qualities and thought they ought to yield
to him in some things which made for his pleasure or his fame.
….[H]e adapted his own mode of life still more to the customs of the country, and tried to bring these
into closer agreement with Macedonian customs, thinking that by a mixture and community of practice
which produced good will, rather than by force, his authority would be kept secure while he was far
away. For this reason, too, he chose out thirty thousand boys and gave orders that they should learn the
Greek language and be trained to use Macedonian weapons, appointing many instructors for this work.
His marriage to Roxana, whom he saw in her youthful beauty taking part in a dance at a banquet, was a
love affair, and yet it was thought to harmonize well with the matters which he had in hand. For the
Barbarians were encouraged by the partnership into which the marriage brought them, and they were
beyond measure fond of Alexander, because, most temperate of all men that he was in these matters, he
would not consent to approach even the only woman who ever mastered his affections, without the
sanction of law.
Moreover, when he saw that among his chiefest friends Hephaestion approved his course and joined him
in changing his mode of life, while Craterus clung fast to his native ways, he employed the former in his
business with the Barbarians, the latter in that with the Greeks and Macedonians.
Document 5. Tacitus' Annals (48 C.E.)
Excerpt from the Annals of Tacitus, c. 48 C.E.
In the consulship of Aulus Vitellius and Lucius Vipstanus the question of filling up the Senate was
discussed, and the chief men of Gallia Comata, as it was called, who had long possessed the rights of
allies and of Roman citizens, sought the privilege of obtaining public offices at Rome. There was much
talk of every kind on the subject, and it was argued before the emperor with vehement opposition.
"Italy," it was asserted, "is not so feeble as to be unable to furnish its own capital with a senate. Once our
native-born citizens sufficed for peoples of our own kin, and we are by no means dissatisfied with the
Rome of the past. To this day we cite examples, which under our old customs the Roman character
exhibited as to valor and renown. Is it a small thing that Veneti and Insubres have already burst into the
Senate-house, unless a mob of foreigners, a troop of captives, so to say, is now forced upon us? What
distinctions will be left for the remnants of our noble houses, or for any impoverished senators from
Latium? Every place will be crowded with these millionaires, whose ancestors of the second and third
generations at the head of hostile tribes destroyed our armies with fire and sword, and actually besieged
the divine Julius at Alesia. These are recent memories. What if there were to rise up the remembrance of
those who fell in Rome's citadel and at her altar by the hands of these same barbarians! Let them enjoy
indeed the title of citizens, but let them not vulgarise the distinctions of the Senate and the honors of
office."
Document 6. Excerpt from Bhagavad Gita ca. Fifth to Second Century B.C.E.
The fourfold division of castes was created by me according to the appointment of qualities and duties…The
duties of Brahmins, Kshatriyas, and Vaisyas, and of Sudras, too…are distinguished according to the qualities
born of nature. Tranquility, restraint of the senses, penance, purity, forgiveness, straightforwardness, also
knowledge, experience, and belief in a future world, this is the natural duty of Brahmins, Valor, glory, courage,
dexterity, not slinking away from battle, gifts, exercise of lordly power, this is the natural duty of Kshatriyas.
Agriculture, tending cattle, trade, this is the natural duty of Vaisyas. And the natural duty of Sudras, too,
consists in service.
Every man intent on his own respective duties obtains perfection. Listen, now, how one intent on one’s own
duty obtains perfection. Worshipping, by the performance of his own duty, him from whom all things proceed,
and by whom all this is permeated, a man obtains perfection. One’s duty, though defective, is better than
another’s duty well performed. Performing the duty prescribed by nature, one does not incur sin. O son of
Kunti! one should not abandon a natural duty though tainted with evil; for all actions are enveloped by evil, as
fire by smoke.
Document 7. Palace at Persepolis (518 BCE)
Relief carvings on staircase of the Palace at Persepolis.
Document 8. Roman Forum (c. 100 BCE-300 CE)
A view of the ruins of the forum in Rome.
Document 9. View of Pella (c. 399 B.C.E.)
View of Pella, the capital of the ancient kingdom of Macedonia.
Document 10. The Geography of Strabo (50 BCE)
Strabo's observations on the geography and culture of the Roman Empire.
At present [in Augustus's time] Egypt is a Roman province, and pays considerable tribute, and is wellgoverned by prudent persons sent there in succession. The governor thus sent out has the rank of king.
Subordinate to him is the administrator of justice, who is the supreme judge in many cases. There is
another officer called the Idologus whose business is to inquire into property for which there is no
claimant, and which of right falls to Caesar. These are accompanied by Caesar's freedmen and stewards,
who are intrusted with affairs of more or less importance.
Three legions are stationed in Egypt, one in the city of Alexandria, the rest in the country. Besides these,
there are also nine Roman cohorts quartered in the city, three on the borders of Ethiopia in Syene, as a
guard to that tract, and three in other parts of the country. There are also three bodies of cavalry
distributed at convenient posts.
Of the native magistrates in the cities, the first is the "Expounder of the Law" - who is dressed in scarlet.
He receives the customary honors of the land, and has the care of providing what is necessary for the
city. The second is the "Writer of the Records"; the third is the "Chief Judge"; the fourth is the
"Commander of the Night Guard." These officials existed in the time of the Ptolemaic kings, but in
consequence of the bad administration of the public affairs by the latter, the prosperity of the city of
Alexandria was ruined by licentiousness. Polybius expresses his indignation at the state of things when
he was there. He describes the inhabitants of Alexandria as being composed of three classes, first the
Egyptians and natives, acute in mind, but very poor citizens, and wrongfully meddlesome in civic
affairs. Second were the mercenaries, a numerous and undisciplined body, for it was an old custom to
keep foreign soldiers---who from the worthlessness of their sovereigns knew better how to lord it than to
obey. The third were the so-called "Alexandrines," who, for the same reason, were not orderly citizens;
however they were better than the mercenaries, for although they were a mixed race, yet being of Greek
origin they still retained the usual Hellenic customs.
Such, then, if not worse, were the social conditions of Alexandria under the last kings. The Romans, as
far as they were able, corrected -- as I have said-many abuses, and established an orderly government -by setting up vice-governors, nomarchs, and ethnarchs, whose business it was to attend to the details of
administration.
Document 11. A Bodhisattva of Compassion: Kannon of 1,000 Arms.