The Outline of History - H. G. Wells (most recommended books txt) 📗

forbidden, the idea of things being, as it is called, tabu, not to be touched, not to be looked at, may thus have got well into the human mind at a very early stage indeed. J. J. Atkinson, in his Primal Law, an ingenious analysis of these primitive tabus which are found among savage peoples all over the world, the tabus that separate brother and sister, the tabus that make a man run and hide from his step-mother traces them to such a fundamental cause as this. Only by respecting this primal law could the young male hope to escape the Old Man's wrath. And the Old Man must have been an actor in many a primordial nightmare. A disposition to propitiate him even after he was dead is quite understandable. One was not sure that he was dead. He might only be asleep or shamming. Long after an Old Man was dead, when there was nothing to present him but a mound and a megalith, the women would convey to their children how awful and wonderful he was. And being still a terror to his own little tribe, it was easy to go on to hoping that he would be a terror to other and hostile people. In his life he had fought for his tribe, even if be had bullied it. Why not when he was dead? One sees that the Old Man idea was an idea very natural to the primitive mind and capable of great development. And opposed to the Old Man, more human and kindlier, was the Mother, who helped and sheltered and advised. The psycho-analysis of Freud and Jung has done much to help us to realize how great a part Father fear and Mother love still play in the adaptation of the human mind to social needs. They have made an exhaustive study of childish and youthful dreams and imaginations, a study which has done much to help in the imaginative reconstruction of the soul of primitive man. It was, as it were, the soul of a powerful child. He saw the universe in terms of the family herd. His feat of, his abjection before, the Old Man mingled with his fear of the dangerous animals about him. But the women goddesses were kindlier and more subtle. They helped, they protected, they gratified and consoled. Yet at the same time there was something about them less comprehensible than the direct brutality of the Old Man, a greater mystery. So that the Woman also had her vestiture of fear for him.

 

11.3 Fear and Hope in Religion

 

Another idea probably arose early out of the mysterious visitation of infectious diseases, and that was the idea of uncleanness and of being accurst. From that, too, there may have come an idea of avoiding particular places and persons, and persons in particular phases of health. Here was the root of another set of tabus. Then man, from the very dawn of his mental life, may have had a feeling of the sinister about places and things. Animals who dread traps, have that feeling. A tiger will abandon its usual jungle route at the sight of a few threads of cotton. [1] Like most young animals, young human beings are easily made fearful of this or that by their nurses and seniors. Here is another set of ideas, ideas of repulsion and avoidance, that sprang up almost inevitably in men.

 

As soon as speech began to develop, it must have got to work upon such fundamental feelings and begun to systematize them, and keep them in mind. By talking together men would reinforce each other's fears and establish a common tradition of tabus of things forbidden and of things unclean. With the idea of, uncleanness would come ideas of cleansing and of removing a curse. The cleansing would be conducted through the advice and with the aid of wise old men or wise old women, and in such, cleansing would lie the germ of the earliest priestcraft and witchcraft.

 

Speech from the first would be a powerful supplement to the merely imitative education and to the education of cuffs and blows conducted by a speechless parent. Mothers would tell their young and scold their young. As speech developed, men would find they had experiences and persuasions that gave them or seemed to give them power. They would make secrets of these things. There is a double streak in the human mind, a streak cunning secretiveness and a streak perhaps, of later origin that makes us all anxious to tell and astonish and impress each other. Many people make secrets in order to have secrets to tell. These secrets of early men they would convey to younger, more impressionable people, more or less honestly and impressively in some process of initiation. Moreover, the pedagogic spirit overflows in the human mind; most people like telling other, people not to. Extensive arbitrary prohibitions for the boys, for the girls, for the women, also probably came very early into human history.

 

Then the idea of the sinister has for its correlative the idea of the propitious, and from that to the idea of making things propitious by ceremonies is an easy step.

 

11.4 Stars and Seasons

 

Out of such ideas and a jumble of kindred ones grew the first quasi-religious elements in human life. With every development of speech it became possible to intensify and develop the tradition of tabus and restraints and ceremonies. There is not a savage or barbaric race today that is not held in a net of such tradition. And with the coming of the primitive herdsman there would be a considerable broadening out of all this sort of practice. Things hitherto unheeded would be found of importance in human affairs. Neolithic man was nomadic in a different spirit from the mere daylight drift after food of the primordial hunter. He was a herdsman upon whose mind a sense of direction and the lie of the land had been forced. He watched his flock by night as well as by day. The sun by day and presently the stars by night helped to guide his migrations; he began to find after many ages that the stars are steadier guides than the sun. He would begin to note particular stars and star groups, and to distinguish any individual thing was, for primitive man, to believe it individualized and personal. He would begin to think of the chief stars as persons, very shining and dignified and trustworthy persons looking at him like bright eyes in the night. His primitive tillage strengthened his sense of the seasons. Particular stars ruled his heavens when seedtime was due. Up to a certain point, a mountain peak or what not, a bright star moved, night after night. It stopped there, and then night after night receded. Surely this was a sign, a silent, marvellous warning to the wise. The beginnings of agriculture, we must remember, were in the sub-tropical zone, or even nearer the equator, where stars of the first magnitude shine with a splendour unknown in more temperate latitudes.

 

[Fig. 0098 A Menhir of the Neolithic Period]

 

[A CARVED STATUE (MENHIR) OF THE NEOLITHIC PERIOD--A CONTRAST TO THE FREEDOM AND VIGOUR OF PALOLITHIC ART.]

 

And Neolithic man was counting, and falling under the spell of numbers. There are savage languages that have no, word for any number above five. Some peoples cannot go above two. But Neolithic man in the lands of his origin in Asia, and Africa even more than in Europe was already counting his accumulating possessions. He was beginning to use tallies, and wondering at the triangularity of three and the squareness of four, and why some quantities like twelve were easy to divide in all sorts of ways, and others, like thirteen, impossible. Twelve became a noble, generous, and familiar number to him, and thirteen rather an outcast and disreputable one.

 

Probably man began reckoning time by the clock of the full and new moons. Moonlight is an important thing to herdsmen who no longer merely hunt their herds, but watch and guard them. Moonlight, too, was, perhaps, his time for love-making, as indeed it may have been for primordial man and the ground ape ancestor before him. But from the phases man's attitude would go on to the greater cycle of the seasons.

 

Primordial man probably only drifted before the winter as the days grew cold. Neolithic man knew surely that the winter would come, and stored his fodder and presently his grain. He had to fix a seedtime, a propitious seedtime, or his sowing was a failure. The earliest recorded reckoning is by moons and by generations of men. The former seems to be the case in the Book of Genesis, where, if one reads the great ages of the patriarchs who lived before the flood as lunar months instead of years, Methusaleh and the others are reduced to a credible length of life. But with agriculture began the difficult task of squaring the lunar month with the solar year; a task which has left its scars on our calendar to-day. Easter shifts uneasily from year to year, to the great discomfort of holiday-makers; it is now inconveniently early and now late in the season because of this ancient reference of time to the moon.

 

And when men began to move with set intention from place to place with their animal and other possessions, then they would begin to develop the idea of other places in which they were not, and to think of what might be in those other places. And in any valley where they lingered for a time, they would, remembering how they got there, ask, How did this or that other thing get here? They would begin to wonder what was beyond the mountains, and where the sun went when it set, and what was above the clouds.

 

11.5 Story-telling and Myth-making

 

The capacity for telling things increased with their vocabulary. The simple individual fancies, the unsystematic fetish tricks and fundamental tabus of Palolithic man began to be handed on and made into a more consistent system. Men began to tell stories about themselves, about the tribe, about its tabus and why they had to be, about the world and the why for the world. A tribal mind came into existence, a tradition. Palolithic man was certainly more of a free individualist, more of an artist, as well as more of a savage than Neolithic man. Neolithic man was coming under prescription; he could be trained from his youth and told to do things and not to do things; he was not so free to form independent ideas of his own about things. He had thoughts given to him; he was under a new power of suggestion. And to have more words and to attend more to words is not simply to increase mental power; words themselves are powerful things and, dangerous things. Palolithic man's words, perhaps, were chiefly just names. He used them for what they were. But Neolithic man was thinking about these words, he was thinking about a number of things with a great deal of verbal confusion, and getting to some odd conclusions. In speech he had woven a net to bind his race together, but also it was a net about his feet. Man was binding himself into new and larger and more efficient combinations indeed, but at a price. One of the most notable things about the Neolithic Age is the total absence of that free, direct artistic impulse which was the supreme quality of later Palaeoithic man. We find much industry, much skill, polished implements pottery with conventional designs, co-operation upon all sorts of things, but no evidence of personal creativeness. [2] Self-suppression is beginning for men. Man has entered upon the long and tortuous and difficult path towards a