other area of innovation was the creation of a second capital at Constantinople (at the site of modern Istanbul in Turkey, and previously called Byzantium), surrounded on three sides by the sea. As the new capital required a new senate, the fourth century was a period of rapid expansion of the governing classes. Monetary stability and an expanding population stimulated economic growth, and the archaeological record shows considerable investment in rural establishments, including industrial installations like oil presses and glass factories, in newer technologies such as screw presses and multiple water-mills, and in a revival of the long-distance trade with the East. All of this carried over into strong urban prosperity that was marked by new forms of architecture and an exaggerated sense of luxury.
The ruling elites were wealthier and more powerful than ever before. In Egypt, hundreds of papyri survive from these later centuries and they show us a relatively affluent society where money was in extensive use and rural estates generated vast incomes in gold. For example, Egypt contributed taxes of over 2½ million solidi a year (roughly , lbs of gold) in the reign of Justinian in the sixth century. Indeed, large parts of the Near Eastern countryside were more developed and densely settled in the fifth and sixth centuries than they would be even in the twentieth century!
This is the social background against which we should set the cultural developments of this period. The traditional religious culture of the classical world, both Greek and Roman, had been polytheist. That is, it involved a multiplicity of cults that included both Roman/Italian gods like Jupiter, Juno, Minerva and Mars, as well as numerous Greek and eastern deities worshipped in thousands of temples, shrines and sanctuaries throughout the empire. Polytheists had no common name or label to describe Part of a colossal statue of Emperor Constantine, CE .
themselves. The other great religious tradition in the empire was Judaism. But Judaism was not a monolith* either, and there was a great deal of diversity within the Jewish communities of late antiquity. Thus, the ‘Christianisation’** of