For all this, Islam is significant only as a piece of _outward_ religious history. The inner history of the Magian religion ends with Justinian’s time, as truly as that of the Faustian ends with Charles V and the Council of Trent. Any book on religious history shows “_the_” Christian religion as having had _two ages of grand thought-movements_--0-500 in the East and 1000-1500 in the West.[462] _But these are two springtimes of two Cultures_, and in them are comprised also the non-Christian forms which belong to each religious development. The closing of the University of Athens by Justinian in 529 was not, as is always stated, the end of Classical philosophy--there had been no Classical philosophy for centuries. What he did, forty years before the birth of Mohammed, was to end the theology of the Pagan Church by closing this school and--as the historians forget to add--_to end the Christian theology also_ by closing those of Antioch and Alexandria. Dogma was complete, finished--just as it was in the West with the Council of Trent (1564) and the Confession of Augsburg (1540), for with the city and intellectualism religious creative force comes to an end. So also in Jewry and in Persia, the Talmud was concluded about 500, and when Chosroës Nushirvan in 529 bloodily suppressed the Reformation of Mazdak--which was not unlike our Anabaptism in its rejection of marriage and worldly property, and had been supported by King Kobad I as counteracting the power of Church and nobility--Avestan dogma similarly passed into fixity. CHAPTER IX PROBLEMS OF THE ARABIAN CULTURE (C) PYTHAGORAS, MOHAMMED, CROMWELL I[463] Religion may be described as the Waking-Being of a living creature in the moments when it overcomes, masters, denies, and even destroys Being. Race-life and the pulse of its drive dwindle as the eyes gaze into an extended, tense, and light-filled world, and _Time yields to Space_. The plantlike desire for fulfilment goes out, and from primary depths there wells up the animal fear of the fulfilment, of the ceasing of direction, of death. Not hate and love, but fear and love are the basic feelings of religion. Hate and fear differ as Time and Space, blood and eye, pulse and tension, heroism and saintliness. And love in the race-sense differs from love in the religious sense in the same way. All religion is turned to light. The extended itself becomes religious as a world of the eye comprehended from the ego as centre of light. Hearing and touch are adjusted to what is seen and the _Invisible_, whose workings are sensed, becomes the sum of the dæmonic. All that we designate by the words “deity,” “revelation,” “salvation,” “dispensation,” is in one way and another an element of illumined actuality. Death, for man, is something that he sees, and knows by seeing, and in relation to death birth is _the other_ secret. They are the two visible limits of the sensible cosmic that is incarnate in a live body in lighted space.