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December 12, 2020 - January 16, 2021
These pathways serve as the world’s central nervous system, connecting peoples and places together, but lying beneath the skin, invisible to the naked eye.
For Alexander, as for all ancient Greeks, culture, ideas and opportunities—as well as threats—came from the east.
there is a correlation not only in the date of the earliest statues of the Buddha, but also in their appearance and design: it seems that it was Apollo that provided the template, such was the impact of Greek influences.
We think of globalisation as a uniquely modern phenomenon; yet 2,000 years ago too, it was a fact of life, one that presented opportunities, created problems and prompted technological advance.
What propelled Rome into a new era was its reorientation towards the Eastern Mediterranean and beyond.
The capture of Egypt transformed Rome’s fortunes. Now that it controlled the vast harvests of the Nile valley, the price of grain tumbled, providing a major boost to household spending power.
Where Augustus had portrayed himself as a soldier in a famous and magnificent statue found at the Prima Porta on the outskirts of Rome, Diocletian preferred to present himself as a farmer. This summed up how Rome’s ambitions had changed over the course of 300 years, from contemplating expansion to India to contemplating the cultivation of prize-winning vegetables.
Seeing Rome as the progenitor of western Europe overlooks the fact that it consistently looked to and in many ways was shaped by influences from the east.
The equation was as simple as it was powerful: a society protected and favoured by the right god, or gods, thrived; those promising false idols and empty promises suffered.
Zoroastrianism became synonymous with Persia. It did not take much for this religion to be seen as a tool of occupation rather than a form of spiritual liberation. It was no coincidence, then, that some began to look to Christianity precisely as an antidote to the heavy-handed promotion of beliefs from the Persian centre.
It is ironic, therefore, that while Constantine is famous for being the Emperor who laid the basis for the Christianisation of Europe, it is never noted that there was a price to pay for his embrace of a new faith: it spectacularly compromised Christianity’s future in the east.
To keep the nomads from descending through the Caucasus, a massive fortified wall was constructed, running for nearly 125 miles between the Caspian and Black Seas, protecting the Persian interior from attack and serving as a physical barrier between the ordered world to the south and the chaos to the north.
Although it is tempting to dismiss such comments as signs of bigotry, examinations of skeletal remains show that the Huns practised artificial cranial deformation on their young, bandaging the skull to flatten the frontal and occipital bones by applying pressure to them. This caused the head to grow in a distinctly pointed manner. It was not just the behaviour of the Huns that was terrifyingly out of the ordinary; so was the way they looked.
The answer, he concluded, was simple: men had sinned and God was punishing them.23 Others reached the opposite conclusion. Rome had been master of the world when it was faithful to its pagan roots, argued Zosimus, the Byzantine historian (who was himself pagan); when it abandoned these and turned to a new faith, it engineered its own demise.
Cities like Merv, Gundes̱ẖāpūr and even Kashgar, the oasis town that was the entry point to China, had archbishops long before Canterbury did.
Indeed, even in the Middle Ages, there were many more Christians in Asia than there were in Europe.
As religions came into contact with each other, they inevitably borrowed from each other. Although it is difficult to trace this accurately, it is striking that the halo became a common visual symbol across Hindu, Buddhist, Zoroastrian and Christian art, as a link between the earthly and the divine, and as a marker of radiance and illumination that was important in all these faiths.
Gnosticism, which argued that preaching in terms that had understandable cultural reference points and used accessible language was an obvious way to spread the message.
Two statues, one to a height of 180 feet and another, slightly older, approximately two-thirds of the size, stood carved into vast niches in the rocks for nearly 1,500 years—until they were blown up and destroyed by the Taliban in 2001 in an act of philistinism and cultural savagery
As one learned rabbi put it, Muḥammad was a false prophet, “for the prophets do not come armed with a sword.”
Attention turned to proselytising, evangelising and converting the local populations to Islam—alongside an increasingly hostile attitude towards them.
“How is the pulse of someone who suffers from anxiety?” was Question 16 of a question-and-answer text written in medieval Egypt; the answer (“slight, weak and irregular”), noted the author, could be found in an encyclopaedia written in the tenth century.
While the Muslim world took delight in innovation, progress and new ideas, much of Christian Europe withered in the gloom, crippled by a lack of resources and a dearth of curiosity.
The Islamic conquests created a new world order, an economic giant, bolstered by self-confidence, broad-mindedness and a passionate zeal for progress. Immensely wealthy and with few natural political or even religious rivals, it was a place where order prevailed, where merchants could become rich, where intellectuals were respected and where disparate views could be discussed and debated.
The creation of a “fur road” into the steppe and forest belts to the north was the direct result of the surge in disposable wealth in the centuries following the great conquests of the seventh and eighth centuries.
As with the confrontation between the Roman Empire and the Muslim world in the late seventh century, battles were fought not just between armies, but also over ideology, language and even the imagery on coins.