A Short History of the World

by H. G. Wells

From the third century onwards the Persian Empire had been the steadfast rival of the Byzantine. The two empires kept Asia Minor, Syria and Egypt in a state of perpetual unrest and waste. In the first century A.D., these lands were still at a high level of civilization, wealthy and with an abundant population, but the continual coming and going of armies, massacres, looting and war taxation wore them down steadily until only shattered and ruinous cities remained upon a countryside of scattered peasants. In this melancholy process of impoverishment and disorder lower Egypt fared perhaps less badly than the rest of the world. Alexandria, like Constantinople, continued a dwindling trade between the east and the west.

THE CHURCH (NOW A MOSQUE) OF S. SOPHIA, CONSTANTINOPLE
The obelisk of Theodosius in in the foreground statue on left
Photo: Sebah & Foaillier

Science and political philosophy seemed dead now in both these warring and decaying empires. The last philosophers of Athens, until their suppression, preserved the texts of the great literature of the past with an infinite reverence and want of understanding. But there remained no class of men in the world, no free gentlemen with bold and independent habits of thought, to carry on the tradition of frank statement and enquiry embodied in these writings. The social and political chaos accounts largely for the disappearance of this class, but there was also another reason why the human intelligence was sterile and feverish during this age. In both Persia and Byzantium it was all age of intolerance. Both empires were religious empires in a new way, in a way that greatly hampered the free activities of the human mind.

THE MAGNIFICENT ROOF-WORK IN S. SOPHIA
Photo: Sebah & Foaillier

Of course the oldest empires in the world were religious empires, centring upon the worship of a god or of a god-king. Alexander was treated as a divinity and the Cæsars were gods in so much as they had altars and temples devoted to them and the offering of incense was made a test of loyalty to the Roman state. But these older religions were essentially religions of act and fact. They did not invade the mind. If a man offered his sacrifice and bowed to the god, he was left not only to think but to say practically whatever he liked about the affair. But the new sort of religions that had come into the world, and particularly Christianity, turned inward. These new faiths demanded not simply conformity but understanding belief. Naturally fierce controversy ensued upon the exact meaning of the things believed. These new religions were creed religions. The world was confronted with a new word, Orthodoxy, and with a stern resolve to keep not only acts but speech and private thought within the limits of a set teaching. For to hold a wrong opinion, much more to convey it to other people, was no longer regarded as an intellectual defect but a moral fault that might condemn a soul to everlasting destruction.