A Short History of the World, H. G. Wells [beach books .TXT] 📗

Throughout the seventh, eighth and ninth centuries China was the most secure and civilized country in the world. The Han dynasty had extended her boundaries in the north; the Suy and Tang dynasties now spread her civilization to the south, and China began to assume the proportions she has to-day. In Central Asia indeed she reached much further, extending at last, through tributary Turkish tribes, to Persia and the Caspian Sea.

The new China that had arisen was a very different land from the old China of the Hans. A new and more vigorous literary school appeared, there was a great poetic revival; Buddhism had revolutionized philosophical and religious thought. There were great advances in artistic work, in technical skill and in all the amenities of life. Tea was first used, paper manufactured and wood-block printing began. Millions of people indeed were leading orderly, graceful and kindly lives in China during these centuries when the attenuated populations of Europe and Western Asia were living either in hovels, small walled cities or grim robber fortresses. While the mind of the west was black with theological obsessions, the mind of China was open and tolerant and enquiring.

One of the earliest monarchs of the Tang dynasty was Tai- tsung, who began to reign in 627, the year of the victory of Heraclius at Nineveh. He received an embassy from Heraclius, who was probably seeking an ally in the rear of Persia. From Persia itself came a party of Christian missionaries (635). They were allowed to explain their creed to Tai-tsung and he examined a Chinese translation of their Scriptures. He pronounced this strange religion acceptable, and gave permission for the foundation of a church and monastery.

To this monarch also (in 628) came messengers from Muhammad. They came to Canton on a trading ship. They had sailed the whole way from Arabia along the Indian coasts. Unlike Heraclius and Kavadh, Tai-Tsung gave these envoys a courteous hearing. He expressed his interest in their theological ideas and assisted them to build a mosque in Canton, a mosque which survives, it is said, to this day, the oldest mosque in the world.

A PROPHETIC amateur of history surveying the world in the opening of the seventh century might have concluded very reasonably that it was only a question of a few centuries before the whole of Europe and Asia fell under Mongolian domination. There were no signs of order or union in Western Europe, and the Byzantine and Persian Empires were manifestly bent upon a mutual destruction. India also was divided and wasted. On the other hand China was a steadily expanding empire which probably at that time exceeded all Europe in population, and the Turkish people who were growing to power in Central Asia were disposed to work in accord with China. And such a prophecy would not have been an altogether vain one. A time was to come in the thirteenth century when a Mongolian overlord would rule from the Danube to the Pacific, and Turkish dynasties were destined to reign over the entire Byzantine and Persian Empires, over Egypt and most of India.

Where our prophet would have been most likely to have erred would have been in under-estimating the recuperative power of the Latin end of Europe and in ignoring the latent forces of the Arabian desert. Arabia would have seemed what it had been for times immemorial, the refuge of small and bickering nomadic tribes. No Semitic people had founded an empire now for more than a thousand years.

Then suddenly the Bedouin flared out for a brief century of splendour. They spread their rule and language from Spain to the boundaries of China. They gave the world a new culture. They created a religion that is still to this day one of the most vital forces in the world.

The man who fired this Arab flame appears first in history as the young husband of the widow of a rich merchant of the town of Mecca, named Muhammad. Until he was forty he did very little to distinguish himself in the world. He seems to have taken considerable interest in religious discussion. Mecca was a pagan city at that time worshipping in particular a black stone, the Kaaba, of great repute throughout all Arabia and a centre of pilgrimages; but there were great numbers of Jews in the country—indeed all the southern portion of Arabia professed the Jewish faith—and there were Christian churches in Syria.

About forty Muhammad began to develop prophetic characteristics like those of the Hebrew prophets twelve hundred years before him. He talked first to his wife of the One True God, and of the rewards and punishments of virtue and wickedness. There can be no doubt that his thoughts were very strongly influenced by Jewish and Christian ideas. He gathered about him a small circle of believers and presently began to preach in the town against the prevalent idolatry. This made him extremely unpopular with his fellow townsmen because the pilgrimages to the Kaaba were the chief source of such prosperity as Mecca enjoyed. He became bolder and more definite in his teaching, declaring himself to be the last chosen prophet of God entrusted with a mission to perfect religion. Abraham, he declared, and Jesus Christ were his forerunners. He had been chosen to complete and perfect the revelation of God’s will.

He produced verses which he said had been communicated to him by an angel, and he had a strange vision in which he was taken up through the Heavens to God and instructed in his mission.