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The second-wave empires discussed in this chapter have long ago passed into history, but their descendants have kept them alive in memory, for they have proved useful, even in the twentieth and early twenty-first centuries. Those empires have provided legitimacy for contemporary states, inspiration for new imperial ventures, and abundant warnings and cautions for those seeking to criticize more recent empires. For example, in bringing communism to China in the twentieth century, the Chinese leader Mao Zedong compared himself to Shihuangdi, the unifier of China and the brutal founder of its Qin dynasty. Reflecting on his campaign against intellectuals in general and Confucianism in particular, Mao declared to a Communist Party conference: “Emperor Qin Shihuang was not that outstanding. He only buried alive 460 Confucian scholars. We buried 460 thousand Confucian scholars…. To the charge of being like Emperor Qin, of being a dictator, we plead guilty.”20

In contrast, modern-day Indians, who have sought to present their country as a model of cultural tolerance and nonviolence, have been quick to link themselves to Ashoka and his policies of inclusiveness. When the country became independent from British colonial rule in 1947, India soon placed an image of Ashoka’s Pillar on the new nation’s currency.

In the West, it has been the Roman Empire that has provided a template for thinking about political life. Many in Great Britain celebrated their own global empire as a modern version of the Roman Empire. If the British had been “civilized” by Roman rule, then surely Africans and Asians would benefit from falling under the control of the “superior” British. Likewise, to the Italian fascist dictator Benito Mussolini, his country’s territorial expansion during the 1930s and World War II represented the creation of a new Roman Empire. Most recently, the United States’ dominant role in the world has prompted the question, are the Americans the new Romans?

Historians frequently cringe as politicians and students use (and perhaps misuse) historical analogies to make their case for particular points of view in the present. But we have little else to go on except history in making our way through the complexities of contemporary life, and historians themselves seldom agree on the “lessons” of the past. Lively debate about the continuing relevance of these ancient empires shows that although the past may be gone, it surely is not dead.