AP World History Unit 1 Progress Check

"The adoption of the mamluk* institutions by the Abbasids was followed almost immediately by [the] . . . disintegration of the state. . . . The disintegration of the Abbasid state was an intensely painful process in which it seemed at times as if the very venture of Islam was coming to an end, like that of Alexander the Great before it. . . . Indeed, that Islam was soon to disappear was the very premise upon which the [Shi'ite] revolutionaries held out their promise of a moral and material recovery: nothing less . . . could now save the marriage between religion and power to which the Islamic [state] owed its existence."
*an Arabic term designating a slave, in this case, a slave soldier of Turkic origin
Patricia Crone, Danish-American historian of Islamic history, Slaves on Horses: The Evolution of the Islamic Polity, 1980
The disintegration of the Abbasid Caliphate most directly led to which of the following politic

B: The rise of Turk states
(The disintegration of the Abbasid state resulted in the emergence of numerous Islamic states controlled by Turkic peoples. Long before the collapse of the Abbasid Caliphate in 1258, the Islamic world split into a number of smaller successor states, most of which were dominated by Turkic ruling classes. In the thirteenth century, some examples of such states included the Delhi Sultanate of India and the Mamluk Sultanate of Egypt.)

"The adoption of the mamluk* institutions by the Abbasids was followed almost immediately by [the] . . . disintegration of the state. . . . The disintegration of the Abbasid state was an intensely painful process in which it seemed at times as if the very venture of Islam was coming to an end, like that of Alexander the Great before it. . . . Indeed, that Islam was soon to disappear was the very premise upon which the [Shi'ite] revolutionaries held out their promise of a moral and material recovery: nothing less . . . could now save the marriage between religion and power to which the Islamic [state] owed its existence."
*an Arabic term designating a slave, in this case, a slave soldier of Turkic origin
Patricia Crone, Danish-American historian of Islamic history, Slaves on Horses: The Evolution of the Islamic Polity, 1980
Despite the disintegration of the Abbasid Caliphate, Islam continued to spread across Afro-Eura

B: The activities of Sufi missionaries
(The activities of Sufi missionaries were the largest factor in the further spread of Islam across Afro-Eurasia in the period 1200-1450, as Sufis won new converts in places such as Anatolia, Central Asia, India, and Southeast Asia where Islam had already been introduced.)

"The adoption of the mamluk* institutions by the Abbasids was followed almost immediately by [the] . . . disintegration of the state. . . . The disintegration of the Abbasid state was an intensely painful process in which it seemed at times as if the very venture of Islam was coming to an end, like that of Alexander the Great before it. . . . Indeed, that Islam was soon to disappear was the very premise upon which the [Shi'ite] revolutionaries held out their promise of a moral and material recovery: nothing less . . . could now save the marriage between religion and power to which the Islamic [state] owed its existence."
*an Arabic term designating a slave, in this case, a slave soldier of Turkic origin
Patricia Crone, Danish-American historian of Islamic history, Slaves on Horses: The Evolution of the Islamic Polity, 1980
The combination between religious and political aspects in the Abbasid state's concept of ruler

D: The Abbasid states was headed by a caliph who was theoretically the state's supreme religious and political leader.

"I, the reverend Buddhist teacher Dharmasekhara, dedicated this statue of the bodhisattva Amoghapasa* on the orders of His Majesty King Adityawarman, for the benefit and salvation and happiness of all creatures.
Hail to the King—experienced in the arts of war, well versed in the sciences, he is an ocean of all virtues practiced by the followers of the Buddha! He is free from all physical desire. Hail to the King—he who supports the entire world. He has collected jewels by the millions, taken them from the hands of his enemies among the other rulers of this world. He who is like God among kings, crowned, protected by heavenly beings, King of kings! He orders what should be known to all!"
Sanskrit inscription on a statue of a bodhisattva produced in the Malayapura kingdom, Sumatra, Indonesia, circa 1350 c.e.
*a major figure worshipped in Mahayana Buddhism
Which of the following best describes a claim made in the first

C: Statues of Buddhist divine figures could spiritually benefit everyone.
(The first paragraph of the inscription states that a statue of a bodhisattva was dedicated "for the benefit and salvation and happiness of all creatures.")

"I, the reverend Buddhist teacher Dharmasekhara, dedicated this statue of the bodhisattva Amoghapasa* on the orders of His Majesty King Adityawarman, for the benefit and salvation and happiness of all creatures.
Hail to the King—experienced in the arts of war, well versed in the sciences, he is an ocean of all virtues practiced by the followers of the Buddha! He is free from all physical desire. Hail to the King—he who supports the entire world. He has collected jewels by the millions, taken them from the hands of his enemies among the other rulers of this world. He who is like God among kings, crowned, protected by heavenly beings, King of kings! He orders what should be known to all!"
Sanskrit inscription on a statue of a bodhisattva produced in the Malayapura kingdom, Sumatra, Indonesia, circa 1350 c.e.
*a major figure worshipped in Mahayana Buddhism
The claim in the second paragraph that the king has become "free

B: In Vedic religions, rejecting worldly concerns in order to attain spiritual perfection was considered a virtue.
(Being free of physical desires in order to concentrate on spiritual pursuits is a key belief of Vedic religions such as Buddhism and Hinduism. The fact that the passage refers to the king as being free from all physical desire in the context of praising him for dedicating a statute to a bodhisattva and of being "an ocean of all virtues practiced by the followers of the Buddha" indicates that the phrase is used in this religious sense of the phrase.)

"I, the reverend Buddhist teacher Dharmasekhara, dedicated this statue of the bodhisattva Amoghapasa* on the orders of His Majesty King Adityawarman, for the benefit and salvation and happiness of all creatures.
Hail to the King—experienced in the arts of war, well versed in the sciences, he is an ocean of all virtues practiced by the followers of the Buddha! He is free from all physical desire. Hail to the King—he who supports the entire world. He has collected jewels by the millions, taken them from the hands of his enemies among the other rulers of this world. He who is like God among kings, crowned, protected by heavenly beings, King of kings! He orders what should be known to all!"
Sanskrit inscription on a statue of a bodhisattva produced in the Malayapura kingdom, Sumatra, Indonesia, circa 1350 c.e.
*a major figure worshipped in Mahayana Buddhism
Which of the following is an argument in the second paragraph of

A: His spiritual attributes and worldly achievements made him a powerful and legitimate ruler.
(The second paragraph of the inscription focuses on the king's spiritual attributes and worldly achievements in order to demonstrate his power and legitimacy.)

"One of the most important aspects of the Maya economy was the exchange of exotic goods. Maya rulers and elites needed such goods to maintain and reinforce their social status and power. Many of these goods were used in the formal dress of kings, nobles, and priests. Without them, the elites could not carry out the rituals that were their principal duties in the eyes of the people. Jaguar pelts, fine textiles, feathers, and other such products were exchanged over long distances within the Maya lowlands. . . .
Such items were probably exchanged as dowry, gifts at royal marriages, coronations, funerals, or at religious pilgrimages. Exotic goods were also probably given as tribute to rulers by their vassals.
These high-status goods held together the Maya world and unified patterns of behavior in religion, science, and warfare. Their exchange surely went hand in hand with exchanges of information, including scientific kn

A: Exotic goods were exchanged over long distances within the Maya lowlands.
(Demarest claims that exotic goods such as jaguar pelts, textiles, and feathers were exchanged over long distances within the Maya lowlands, thus illustrating the importance of exotic goods to the economy of the wider Maya region.)

"One of the most important aspects of the Maya economy was the exchange of exotic goods. Maya rulers and elites needed such goods to maintain and reinforce their social status and power. Many of these goods were used in the formal dress of kings, nobles, and priests. Without them, the elites could not carry out the rituals that were their principal duties in the eyes of the people. Jaguar pelts, fine textiles, feathers, and other such products were exchanged over long distances within the Maya lowlands. . . .
Such items were probably exchanged as dowry, gifts at royal marriages, coronations, funerals, or at religious pilgrimages. Exotic goods were also probably given as tribute to rulers by their vassals.
These high-status goods held together the Maya world and unified patterns of behavior in religion, science, and warfare. Their exchange surely went hand in hand with exchanges of information, including scientific kn

B: prohibited nobles and priests from wearing certain types of exotic goods reserved for rulers
(Demarest does not state in the passage that Maya rulers prohibited nobles and priests from wearing certain types of exotic goods.)

"One of the most important aspects of the Maya economy was the exchange of exotic goods. Maya rulers and elites needed such goods to maintain and reinforce their social status and power. Many of these goods were used in the formal dress of kings, nobles, and priests. Without them, the elites could not carry out the rituals that were their principal duties in the eyes of the people. Jaguar pelts, fine textiles, feathers, and other such products were exchanged over long distances within the Maya lowlands. . . .
Such items were probably exchanged as dowry, gifts at royal marriages, coronations, funerals, or at religious pilgrimages. Exotic goods were also probably given as tribute to rulers by their vassals.
These high-status goods held together the Maya world and unified patterns of behavior in religion, science, and warfare. Their exchange surely went hand in hand with exchanges of information, including scientific kn

D: The existence of unified patterns of behavior in warfare, science, and religion
(Demarest argues that the exchange of exotic (or "high-status") goods in the Maya region led to the development of unified patterns of behavior in religion, science, and warfare.)

"In that year [1450 c.e.] there came to Naples a three-man embassy from the King of Ethiopia to His Highness, our King Alfonso. Among the ambassadors was a certain Pietro Rombulo, an Italian, native of the city of Messina. This Pietro claimed that he had lived among the Ethiopians for over 40 years. And he described to me how in Ethiopia there are innumerable Christians—since both the people and the king there worship Christ—among whom he had been able to live a good Christian life safely and honorably. The ruler of Ethiopia, King David, whom they call Zara Yacob, was said by the ambassadors to be the most civilized, the most just, and the most pious of princes."
Pietro Ranzano, Catholic Church official in Naples and Sicily, universal history written circa 1480
Which of the following was a continuity in the development of African states in the period circa 1200-1450 ?
A
African states such as Ethiopia maintained clos

B: Despite geographical barriers, some African states were able to maintain diplomatic and cultural contacts with the broader Afro-Eurasian world.
(Despite the barrier of the Sahara desert, African states such as Ethiopia and the states of the Sahel (Ghana, Mali, Songhai, etc.) were able to maintain regular diplomatic and cultural contacts with states in North Africa, Mediterranean Europe, and Muslim Southwest Asia.)

"In that year [1450 c.e.] there came to Naples a three-man embassy from the King of Ethiopia to His Highness, our King Alfonso. Among the ambassadors was a certain Pietro Rombulo, an Italian, native of the city of Messina. This Pietro claimed that he had lived among the Ethiopians for over 40 years. And he described to me how in Ethiopia there are innumerable Christians—since both the people and the king there worship Christ—among whom he had been able to live a good Christian life safely and honorably. The ruler of Ethiopia, King David, whom they call Zara Yacob, was said by the ambassadors to be the most civilized, the most just, and the most pious of princes."
Pietro Ranzano, Catholic Church official in Naples and Sicily, universal history written circa 1480
Which of the following continuities in the development of African states in the period circa 1200-1450 most likely explains the prevalence of Christianity in

A: Some African states' religious traditions continued to be influenced by cultural transfers dating back to earlier centuries.
(Ethiopia provides a good example of a cultural continuity—Christianity—being used as the basis for state building in Africa. Christianity became widespread among the Ethiopian population and was adopted by Ethiopian political elites as early as the fourth century c.e. Similar examples of a cultural continuity influencing the development of African states would be the influence of Islam in West African states such as Ghana and Mali and in the Swahili states of East Africa in the period 1200-1450. Islam had been introduced to those regions centuries earlier as well.)

"In that year [1450 c.e.] there came to Naples a three-man embassy from the King of Ethiopia to His Highness, our King Alfonso. Among the ambassadors was a certain Pietro Rombulo, an Italian, native of the city of Messina. This Pietro claimed that he had lived among the Ethiopians for over 40 years. And he described to me how in Ethiopia there are innumerable Christians—since both the people and the king there worship Christ—among whom he had been able to live a good Christian life safely and honorably. The ruler of Ethiopia, King David, whom they call Zara Yacob, was said by the ambassadors to be the most civilized, the most just, and the most pious of princes."
Pietro Ranzano, Catholic Church official in Naples and Sicily, universal history written circa 1480
Which of the following was a key similarity in the policies of the rulers of African states such as Ethiopia in the period circa 1200-1450 ?
A
They granted th

B: They used religion and laws to bolster their legitimacy.
(Like virtually all rulers throughout history, African rulers invoked both religious claims and their role as lawgivers or law enforcers to bolster their political legitimacy. For example, the ambassadors' description of King Zara Yacob indicates that he sought to project and advertise his power in these terms as well.)

"I, Edward, by the grace of God king of England, sent this decree to the reverend father in Christ William, by the grace of God archbishop of Canterbury, supreme Church leader of all England:
Know that, because of the great number of people who died in the recent pestilence, those who survive see that masters need servants, which have become scarce, and so they now refuse to serve as workmen unless they receive excessive wages.
That is why, I, considering the grave inconveniences that might come from the lack of such workmen, especially plowmen, and after consultations with the nobles and clergy of the realm, have decided that every man and woman of our realm of England shall be required to serve his or her lord at the wages that were provided five years ago, in the year 1346.
The lords are entitled to keep their serfs. If any such serf, man or woman, who is required to serve their lord will not do so, they shall be

C: The deep influence of Christianity on medieval society and culture.
(Phrases such as "by the grace of God" and "reverend father in Christ" reflect the deep religiosity of medieval society and political culture.)

"I, Edward, by the grace of God king of England, sent this decree to the reverend father in Christ William, by the grace of God archbishop of Canterbury, supreme Church leader of all England:
Know that, because of the great number of people who died in the recent pestilence, those who survive see that masters need servants, which have become scarce, and so they now refuse to serve as workmen unless they receive excessive wages.
That is why, I, considering the grave inconveniences that might come from the lack of such workmen, especially plowmen, and after consultations with the nobles and clergy of the realm, have decided that every man and woman of our realm of England shall be required to serve his or her lord at the wages that were provided five years ago, in the year 1346.
The lords are entitled to keep their serfs. If any such serf, man or woman, who is required to serve their lord will not do so, they shall be

B: The fragmented, decentralized nature of European feudal monarchies.
(Like most European states at the time, the English monarchy had to contend with the power of an entrenched hereditary nobility and a semiautonomous clerical establishment. While the monarch's power was absolute in theory, in practice he or she often needed to wield it in cooperation or consultation with the aristocracy and the clergy.)

"I, Edward, by the grace of God king of England, sent this decree to the reverend father in Christ William, by the grace of God archbishop of Canterbury, supreme Church leader of all England:
Know that, because of the great number of people who died in the recent pestilence, those who survive see that masters need servants, which have become scarce, and so they now refuse to serve as workmen unless they receive excessive wages.
That is why, I, considering the grave inconveniences that might come from the lack of such workmen, especially plowmen, and after consultations with the nobles and clergy of the realm, have decided that every man and woman of our realm of England shall be required to serve his or her lord at the wages that were provided five years ago, in the year 1346.
The lords are entitled to keep their serfs. If any such serf, man or woman, who is required to serve their lord will not do so, they shall be

A: the agrarian nature of medieval European economies and their reliance on coerced labor.
(The sense of urgency behind the labor shortages of agricultural workers, particularly ploughmen, reflects the agrarian nature of medieval economies, and the mention of serfs reflects the reliance of medieval economies on coerced labor.)