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"Throughout the sixteenth century, the Safavi [Safavid] empire remained a profoundly disturbing force in the Moslem [Muslim] world, dedicated to the defense and and propagation of Shi'a doctrines at home and abroad. This policy implied a normal state of hostility with the Ottoman empire, punctuated only briefly by periods of peace. By the seventeenth century, however, when the Safavi empire reached its apogee [peak] under Shah Abbas the Great (1587- 1629), the fanaticism of the Shi'a revolution had faded, a least in court circles, and a lasting peace with the Ottomans was concluded in 1639."
William H. McNeill, The Rise of the West, 1963
Which would be the most useful source of evidence to support McNeill's contention that "the Safavi [Safavid] empire remained a profoundly disturbing force in the Moslem [Muslim] world"?
(A) A private diary written by an Ottoman government official
(B) A biography written in 2018 by an anti-Shi'a leader
(C) A Hollywood movie script about Shah Abbas I
(D) A campaign speech by Iran's current leader on his country's history
(A) A private diary written by an Ottoman government official
"Throughout the sixteenth century, the Safavi [Safavid] empire remained a profoundly disturbing force in the Moslem [Muslim] world, dedicated to the defense and and propagation of Shi'a doctrines at home and abroad. This policy implied a normal state of hostility with the Ottoman empire, punctuated only briefly by periods of peace. By the seventeenth century, however, when the Safavi empire reached its apogee [peak] under Shah Abbas the Great (1587- 1629), the fanaticism of the Shi'a revolution had faded, a least in court circles, and a lasting peace with the Ottomans was concluded in 1639."
William H. McNeill, The Rise of the West, 1963
Today, Iran and Turkey are often political rivals. This passage suggests that this rivalry is based on historical conflicts over
(A) democracy and political extremism
(B) control of the cities of Medina and Mecca
(C) the role of leaders such as the shah and emperor
(D) how to practice Islam correctly
(D) how to practice Islam correctly
"Throughout the sixteenth century, the Safavi [Safavid] empire remained a profoundly disturbing force in the Moslem [Muslim] world, dedicated to the defense and and propagation of Shi'a doctrines at home and abroad. This policy implied a normal state of hostility with the Ottoman empire, punctuated only briefly by periods of peace. By the seventeenth century, however, when the Safavi empire reached its apogee [peak] under Shah Abbas the Great (1587- 1629), the fanaticism of the Shi'a revolution had faded, a least in court circles, and a lasting peace with the Ottomans was concluded in 1639."
William H. McNeill, The Rise of the West, 1963
What brought an end to the "normal state of hostility" between the Safavids and Ottomans mentioned in the passage?
(A) Safavid fervor for its brand of Islam slowly declined until the two empires stopped fighting.
(B) The constant fighting increased the respect of the empires for each other, which eventually led to peace between them.
(C) Both sides united to fight against European Christian forces that threatened them.
(D) The Ottomans slowly weakened until the Safavids no longer saw them as a threat.
(A) Safavid fervor for its brand of Islam slowly declined until the two empires stopped fighting.
"When the initial siege failed to take the city,* [the Ottoman] Sultan Mehmet II summoned the cannon-makers and spoke to them about what cannon could be used to demolish the northern wall of the city, along the bay of the Golden Horn. They assured him it would be easy to demolish that wall if they could construct another massive cannon. The Sultan immediately provided them with everything they needed. So they constructed the cannon, a thing most fearsome to see and altogether unbelievable. With an astounding thunder and a flame that lit up all the surroundings, the canon hurled stones that hit the wall with tremendous force and velocity and immediately knocked it down.
After a long and bitter struggle, the Ottomans prevailed and their entire army poured into the city through the breach in the walls. They robbed and plundered, and the whole city was despoiled and blackened as if by fire. The Sultan then entered the city and saw its great size, grandeur, and beauty. When he saw what a large number had been killed and the wholesale ruin and destruction of the city, he was filled with compassion. Tears fell from his eyes as he groaned: 'What a great city we have given over to plunder and destruction!'"
*The Byzantine capital Constantinople, which was conquered by the Ottoman Empire in 1453 and renamed Istanbul
Michael Kritovoulos, Byzantine noble, History of Mehmet the Conqueror, written in the 1460s
The type of weaponry used in the siege, as described in the passage, could also help to explain the expansion of all of the following states in the period 1450-1750 EXCEPT the
A) Aztec (Mexica) Empire
B) Safavid Empire
C) Mughal Empire
D) Qing dynasty
A) Aztec (Mexica) Empire
"When the initial siege failed to take the city,* [the Ottoman] Sultan Mehmet II summoned the cannon-makers and spoke to them about what cannon could be used to demolish the northern wall of the city, along the bay of the Golden Horn. They assured him it would be easy to demolish that wall if they could construct another massive cannon. The Sultan immediately provided them with everything they needed. So they constructed the cannon, a thing most fearsome to see and altogether unbelievable. With an astounding thunder and a flame that lit up all the surroundings, the canon hurled stones that hit the wall with tremendous force and velocity and immediately knocked it down.
After a long and bitter struggle, the Ottomans prevailed and their entire army poured into the city through the breach in the walls. They robbed and plundered, and the whole city was despoiled and blackened as if by fire. The Sultan then entered the city and saw its great size, grandeur, and beauty. When he saw what a large number had been killed and the wholesale ruin and destruction of the city, he was filled with compassion. Tears fell from his eyes as he groaned: 'What a great city we have given over to plunder and destruction!'"
*The Byzantine capital Constantinople, which was conquered by the Ottoman Empire in 1453 and renamed Istanbul
Michael Kritovoulos, Byzantine noble, History of Mehmet the Conqueror, written in the 1460s
The type of warfare described in the passage most directly helps to explain which of the following sixteenth-century developments?
A) The growing political influence of religious scholars at the Ottoman court
B) The granting of substantial religious and legal autonomy to Christian subjects in the Ottoman Empire
C) The intensification of political rivalries between the Ottoman Empire and neighboring states in Europe and the Middle East
D) The decline of the importance of the Janissaries in the Ottoman army
C) The intensification of political rivalries between the Ottoman Empire and neighboring states in Europe and the Middle East
"When the initial siege failed to take the city,* [the Ottoman] Sultan Mehmet II summoned the cannon-makers and spoke to them about what cannon could be used to demolish the northern wall of the city, along the bay of the Golden Horn. They assured him it would be easy to demolish that wall if they could construct another massive cannon. The Sultan immediately provided them with everything they needed. So they constructed the cannon, a thing most fearsome to see and altogether unbelievable. With an astounding thunder and a flame that lit up all the surroundings, the canon hurled stones that hit the wall with tremendous force and velocity and immediately knocked it down.
After a long and bitter struggle, the Ottomans prevailed and their entire army poured into the city through the breach in the walls. They robbed and plundered, and the whole city was despoiled and blackened as if by fire. The Sultan then entered the city and saw its great size, grandeur, and beauty. When he saw what a large number had been killed and the wholesale ruin and destruction of the city, he was filled with compassion. Tears fell from his eyes as he groaned: 'What a great city we have given over to plunder and destruction!'"
*The Byzantine capital Constantinople, which was conquered by the Ottoman Empire in 1453 and renamed Istanbul
Michael Kritovoulos, Byzantine noble, History of Mehmet the Conqueror, written in the 1460s
The conduct of the siege as described in the passage could best be used to explain which of the following processes in the period 1450-1750 ?
A) The transmission of new weapons along trade networks
B) The use of new weapons by expanding imperial states
C) The use of new weapons to establish trading-post empires
D) The development of new processes of manufacturing to create new weapons
B) The use of new weapons by expanding imperial states
TOTAL STATE MILITARY PERSONNEL AND TOTAL STATE REVENUES FROM SELECTED STATES, 1550-1700
The relationship between levels of military personnel and state revenues as shown in the table is best understood in the context of which of the following global developments in the period 1450-1750 ?
A)As military forces expanded and became more professionalized, states were forced to develop new ways to generate revenue.
B) As agricultural technology became more advanced, less people were needed to farm and more people were able to be enrolled in state militaries.
C) As commercial profits and urbanization increased, states were able to obtain more revenue.
D) As states expanded their territories, they were able to acquire access to more natural resources.
A)As military forces expanded and became more professionalized, states were forced to develop new ways to generate revenue.
TOTAL STATE MILITARY PERSONNEL AND TOTAL STATE REVENUES FROM SELECTED STATES, 1550-1700
The trends in military personnel and state revenue shown in the table are best understood in the context of which of the following changes in the relationship between states and local elites in the period 1450-1750 ?
A) States often relied on local elites to supervise provincial administration.
B) Local elites began looking to the state to provide titles that demonstrated their legitimacy.
C) States increasingly centralized their authority at the expense of local elites.
D) Local elites began to command their own military forces.
C) States increasingly centralized their authority at the expense of local elites.
TOTAL STATE MILITARY PERSONNEL AND TOTAL STATE REVENUES FROM SELECTED STATES, 1550-1700
Which of the following developments in the period 1450-1750 is best understood as a response to the trends shown in the table?
A) The creation of divine-right theories of monarchy
B) The creation of larger state bureaucracies
C) The emergence of tribute collection as a form of taxation
D) The emergence of banking systems
B) The creation of larger state bureaucracies
"In the Name of God, the Merciful, the Compassionate. The Holy Qur'an says, "Rise not up against me, but come to me in surrender."
This letter has been graciously issued by me Sultan Selim, the most glorious sovereign, the Caliph of God Most High in this world, haloed in victory, slayer of the wicked and of the infidel, guardian of the noble and the pious, the warrior in the path of God, the defender of the Faith, the standard-bearer of justice and righteousness—and is addressed to you, prince Ismail, the ruler of the kingdom of the Persians, the possessor of the land of tyranny and wickedness, the captain of the vicious, the chief of the malicious, the usurper of the throne of the ancient Persian kings.
I have heard repeatedly that you have subjected the upright Muslims under your rule to your devious will, that you have undermined the firm foundation of the Faith, and that you no longer uphold the commandments and prohibitions of the Divine Law, but have incited your heretical faction to commit abominable deeds in the lands that you possess.
Be informed, then, that both the opinion of the learned Islamic scholars and the consensus of the Sunni community agree that it is my obligation to extinguish and extirpate the evil heresy that you represent.
But should you take up a course of repentance, become like one blameless, and return to the sublime straight path of Muhammad (Prayers and salutations be upon him), and should you proclaim your lands and their people part of my Ottoman state, then you shall be granted my royal favor and imperial protection and patronage."
Letter by the Ottoman Sultan Selim I to the Safavid Shah Ismail I, circa 1514
Which of the following aspects of the international situation in early sixteenth-century southwest Asia is most relevant to understanding Sultan Selim's letter?
A) The Ottoman and Safavid empires fought numerous wars for control over Iraq, Syria, and other regions of the Middle East.
B) Both the Ottoman and Safavid empires developed extensive trade connections with European states and states in the Indian Ocean region.
C) Both the Ottoman and Safavid empires made use of gunpowder weapons in the course of their territorial expansion.
D) The Ottoman and Safavid empires brought a high degree of centralization to parts of southwest Asia that had been politically fragmented before.
A) The Ottoman and Safavid empires fought numerous wars for control over Iraq, Syria, and other regions of the Middle East.
"In the Name of God, the Merciful, the Compassionate. The Holy Qur'an says, "Rise not up against me, but come to me in surrender."
This letter has been graciously issued by me Sultan Selim, the most glorious sovereign, the Caliph of God Most High in this world, haloed in victory, slayer of the wicked and of the infidel, guardian of the noble and the pious, the warrior in the path of God, the defender of the Faith, the standard-bearer of justice and righteousness—and is addressed to you, prince Ismail, the ruler of the kingdom of the Persians, the possessor of the land of tyranny and wickedness, the captain of the vicious, the chief of the malicious, the usurper of the throne of the ancient Persian kings.
I have heard repeatedly that you have subjected the upright Muslims under your rule to your devious will, that you have undermined the firm foundation of the Faith, and that you no longer uphold the commandments and prohibitions of the Divine Law, but have incited your heretical faction to commit abominable deeds in the lands that you possess.
Be informed, then, that both the opinion of the learned Islamic scholars and the consensus of the Sunni community agree that it is my obligation to extinguish and extirpate the evil heresy that you represent.
But should you take up a course of repentance, become like one blameless, and return to the sublime straight path of Muhammad (Prayers and salutations be upon him), and should you proclaim your lands and their people part of my Ottoman state, then you shall be granted my royal favor and imperial protection and patronage."
Letter by the Ottoman Sultan Selim I to the Safavid Shah Ismail I, circa 1514
Based on the purpose of the letter, Selim's description of the followers of Shah Ismail I as a "heretical faction" can best be interpreted as a commentary of the Safavid Empire's
A) military strength
B) adherence to Shi'a Islam
C) Turkic origins
D) use of the Persian language
B) adherence to Shi'a Islam
"In the Name of God, the Merciful, the Compassionate. The Holy Qur'an says, "Rise not up against me, but come to me in surrender."
This letter has been graciously issued by me Sultan Selim, the most glorious sovereign, the Caliph of God Most High in this world, haloed in victory, slayer of the wicked and of the infidel, guardian of the noble and the pious, the warrior in the path of God, the defender of the Faith, the standard-bearer of justice and righteousness—and is addressed to you, prince Ismail, the ruler of the kingdom of the Persians, the possessor of the land of tyranny and wickedness, the captain of the vicious, the chief of the malicious, the usurper of the throne of the ancient Persian kings.
I have heard repeatedly that you have subjected the upright Muslims under your rule to your devious will, that you have undermined the firm foundation of the Faith, and that you no longer uphold the commandments and prohibitions of the Divine Law, but have incited your heretical faction to commit abominable deeds in the lands that you possess.
Be informed, then, that both the opinion of the learned Islamic scholars and the consensus of the Sunni community agree that it is my obligation to extinguish and extirpate the evil heresy that you represent.
But should you take up a course of repentance, become like one blameless, and return to the sublime straight path of Muhammad (Prayers and salutations be upon him), and should you proclaim your lands and their people part of my Ottoman state, then you shall be granted my royal favor and imperial protection and patronage."
Letter by the Ottoman Sultan Selim I to the Safavid Shah Ismail I, circa 1514
A historian would most likely interpret the rhetoric in the passage as evidence that rulers of imperial states in the period circa 1450-1750 continued to
A) use religious ideas to highlight their political legitimacy and attack the legitimacy of their enemies
B) prefer to resolve interstate conflicts through warfare rather than through diplomatic means
C) patronize religious establishments and preside over religious ceremonies
D) seek to unite forces to prevent the spread of secular ideas
A) use religious ideas to highlight their political legitimacy and attack the legitimacy of their enemies
"Demonized as an enemy of faith by the Muslim narrative sources, yet lionized as a warrior hero in the oral tradition, Sunni Ali, who reigned from 1464 to 1492, is one of the most controversial figures of African Middle Ages... Relying on a swift and mobile cavalry force as well as on naval control of the Niger River, Sunni Ali had conquered the agricultarally rich central Niger or 'inland delta,' including the wealthy and scholarly cities of Timbuktu and Jenne, by the 1470s... He was well aware that a vast empire could not be held together by military conquests alone, but need an effective and effecient administrative structure as well. Indeed, the organization of Songhay government which was developed to a great degree under Sunni Ali differed substaintially from previous Sudanic patterns of empire. These had been based more on alliances and relationships with tributary states than on the high degree of centralization characteristic of Songhay [Songhai]."
"Kingdom of the Medieval Sudan," Xavier University, webusers.xula.edu
The Songhai Empire was like Japan under the Tokugawa shogunate because the Songhai
(A) created a strong central government
(B) expanded its territory by creating distant colonies
(C) was ruled by a Muslim
(D) was the first empire in its region to trade gold extensively
(A) created a strong central government
"Demonized as an enemy of faith by the Muslim narrative sources, yet lionized as a warrior hero in the oral tradition, Sunni Ali, who reigned from 1464 to 1492, is one of the most controversial figures of African Middle Ages... Relying on a swift and mobile cavalry force as well as on naval control of the Niger River, Sunni Ali had conquered the agricultarally rich central Niger or 'inland delta,' including the wealthy and scholarly cities of Timbuktu and Jenne, by the 1470s... He was well aware that a vast empire could not be held together by military conquests alone, but need an effective and effecient administrative structure as well. Indeed, the organization of Songhay government which was developed to a great degree under Sunni Ali differed substaintially from previous Sudanic patterns of empire. These had been based more on alliances and relationships with tributary states than on the high degree of centralization characteristic of Songhay [Songhai]."
"Kingdom of the Medieval Sudan," Xavier University, webusers.xula.edu
The Songhai Empire under Sunni Ali was different from the empire under Askia the Great because
(A) Sunni Ali made a pilgrimage to Mecca
(B) Askia used religion to legitimize his control
(C) Sunni Ali made Songhai the largest kingdom in West Africa
(D) Askia used zamindars to collect taxes
(B) Askia used religion to legitimize his control
"Demonized as an enemy of faith by the Muslim narrative sources, yet lionized as a warrior hero in the oral tradition, Sunni Ali, who reigned from 1464 to 1492, is one of the most controversial figures of African Middle Ages... Relying on a swift and mobile cavalry force as well as on naval control of the Niger River, Sunni Ali had conquered the agricultarally rich central Niger or 'inland delta,' including the wealthy and scholarly cities of Timbuktu and Jenne, by the 1470s... He was well aware that a vast empire could not be held together by military conquests alone, but need an effective and effecient administrative structure as well. Indeed, the organization of Songhay government which was developed to a great degree under Sunni Ali differed substaintially from previous Sudanic patterns of empire. These had been based more on alliances and relationships with tributary states than on the high degree of centralization characteristic of Songhay [Songhai]."
"Kingdom of the Medieval Sudan," Xavier University, webusers.xula.edu
How did Askia the Great challenge Sunni Ali's legitimacy?
(A) He claimed Sunni Ali was a weak military commander.
(B) He questioned Sunni Ali's faithfulness to the principles of Islam.
(C) He established strong tributary ties that had more allegiances to
him than to Sunni Ali.
(D) He reformed taxation policies throughout the kingdom.
(B) He questioned Sunni Ali's faithfulness to the principles of Islam.
"He is very valiant and has a great liking for warfare and weapons of war, which he has constantly in his hands: we have been eye-witnesses of this because, whenever we were with him, he was adjusting his [swords], testing his [muskets], etc... This is the great experience, which he has obtained of warfare over so many years, that he makes it in person and from the first has made him a fine soldier and very skilled, and his men so dexterous that they are little behind our men in Europe. He has introduced into his militia the use of and esteem for [muskets], in which they are very practiced. Therefore it is that his realm has been so much extended on all sides. . . All the above
mentioned soldiers, who will total some 100,000, receive pay for the whole year."
Father Simon, a European Roman Catholic priest, in a report to the pope on meeting the Safavid Shah Abbas I, 1588
Which claim about Father Simon's purpose for meeting Shah Abbas I is best supported by the above passage?
(A) Simon was impressed by the new technology used by the Safavids.
(B) Simon wanted the pope to know of the Safavids' military power.
(C) Simon hoped the pope would sell new weapons to the Safavids.
(D) Simon thought the Safavids could teach Europeans about how to organize a military.
(B) Simon wanted the pope to know of the Safavids' military power.
"He is very valiant and has a great liking for warfare and weapons of war, which he has constantly in his hands: we have been eye-witnesses of this because, whenever we were with him, he was adjusting his [swords], testing his [muskets], etc... This is the great experience, which he has obtained of warfare over so many years, that he makes it in person and from the first has made him a fine soldier and very skilled, and his men so dexterous that they are little behind our men in Europe. He has introduced into his militia the use of and esteem for [muskets], in which they are very practiced. Therefore it is that his realm has been so much extended on all sides. . . All the above
mentioned soldiers, who will total some 100,000, receive pay for the whole year."
Father Simon, a European Roman Catholic priest, in a report to the pope on meeting the Safavid Shah Abbas I, 1588
Which most strongly contributed to the historical development reflected in Father Simon's description of the Safavid military structure?
(A) Safavid intolerance for the Sunni population
(B) Mughal support for Sikhism
(C) Ottoman development of shariah
(D) The Thirty Years' War
(A) Safavid intolerance for the Sunni population
"He is very valiant and has a great liking for warfare and weapons of war, which he has constantly in his hands: we have been eye-witnesses of this because, whenever we were with him, he was adjusting his [swords], testing his [muskets], etc... This is the great experience, which he has obtained of warfare over so many years, that he makes it in person and from the first has made him a fine soldier and very skilled, and his men so dexterous that they are little behind our men in Europe. He has introduced into his militia the use of and esteem for [muskets], in which they are very practiced. Therefore it is that his realm has been so much extended on all sides. . . All the above
mentioned soldiers, who will total some 100,000, receive pay for the whole year."
Father Simon, a European Roman Catholic priest, in a report to the pope on meeting the Safavid Shah Abbas I, 1588
This source supports the claim that the Safavids were similar to the Ottomans and the Mughals in that all three
(A) used gunpowder weapons
(B) practiced identical religious beliefs
(C) threatened to attack regions of Europe
(D) were ahead of the Europeans in military power
(A) used gunpowder weapons
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