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

lost all but a few traces of its early pictorial, character. It ceased to be pictographic or ideographic; it became simply a pure sound-sign system, an alphabet.

 

There were a number of such alphabets in the Mediterranean differing widely from each other. It may be noted that the Phoenician alphabet (and perhaps others) omitted vowels. Possibly they pronounced, their consonants very hard and had rather indeterminate vowels, as is said to be still the case with tribes of South Arabia. Quite probably, too, the Phoenicians used their alphabet at first not so much for writing as for single initial letters in their business accounts and tallies. One of these Mediterranean alphabets reached the Greeks, long after the time of the Iliad, who presently set to work to make it express the clear and beautiful sounds of their own highly developed Aryan speech. It consisted at first of consonants, and the Greeks added the vowels. They began to write for record, to help and fix their bardic tradition. . . .

 

16.4 The Place of Writing in Human Life

 

So it was by a series of very natural steps that writing grew out of the life of man. At first and for long ages it was the interest and the secret of only a few people in a special class, a mere accessory to the record of pictures. But there were certain very manifest advantages, quite apart from the increased expressiveness of mood and qualification, to be gained by making writing a little less plain than straightforward pictures, and in conventionalizing and codifying it. One of these was that so messages might be sent understandable by the sender and receiver, but not plain to the uninitiated. Another was that so one might put down various matters and help one's memory and the memory of one's friends, without giving away too much to the common herd. Among some of the earliest Egyptian writings, for example, are medical recipes and magic formulae. Accounts, letters, recipes, name lists, itineraries; these were the earliest of written documents. Then, as the art of writing and reading spread, came that odd desire, that pathetic desire so common among human beings, to astonish some strange and remote person by writing down something striking, some secret one knew, some strange thought, or even one's name, so that long after one had gone one's way, it might strike upon the sight and mind of another reader. Even in Sumeria men scratched on walls, and all that remains to us of the ancient world, its rocks, its buildings, is plastered thickly with the names and the boasting of those foremost among human advertisers, its kings. Perhaps half the early inscriptions in that ancient world are of this nature, if, that is, we group with the name-writing and boasting the epitaphs, which were probably in many cases pro-arranged by the deceased.

 

For long the desire for crude self-assertion of the name scrawling sort and the love of secret understandings kept writing within a narrow scope; but that other, more truly social desire in men, the desire to tell, was also at work. The pro-founder possibilities of writing, the possibilities of a vast extension and definition and settlement of knowledge and tradition, only grew apparent after long ages. But it will be interesting at this point and in this connection to recapitulate certain elemental facts about life, upon which we laid stress in our earlier chapters, because they illuminate not only the huge value of writing in the whole field of man's history, but also the role it is likely to play in his future.

 

1. Life had at first, it must be remembered, only a discontinuous repetition of consciousness, as the old died and the young were born.

 

Such a creature as a reptile has in its brain a capacity for experience, but when the individual dies, its experience dies with it. Most of its motives are purely instinctive, and all the mental life that it has is the result of heredity (birth inheritance).

 

2. But ordinary mammals have added to pure instinct tradition, a tradition of experience imparted by the imitated example of the mother, and in the case of such mentally developed animals as dogs, cats, or apes, by a sort of mute precept also. For example, the mother cat chastises her young for misbehaviour. So do mother apes and baboons.

 

3. Primitive man added to his powers of transmitting experience, representative art and speech. Pictorial and sculptured record and verbal tradition began.

 

Verbal tradition was developed to its highest possibility by the bards. They did much to make language what it is to the world to-day.

 

4. With the invention of writing, which developed out of pictorial record, human tradition was able to become fuller and much more exact. Verbal tradition, which had hitherto changed from age to age, began to be fixed. Men separated by hundreds of miles could now communicate their thoughts. An increasing number of human beings began to share a common written knowledge and a common sense of a past and a future. Human thinking became a larger operation in which hundreds of minds in different places and in different ages could react upon one another; it became a process constantly more continuous and sustained. . . .

 

5. For hundreds of generations the full power of writing was not revealed to the world, because for a long time the idea of multiplying writings by taking prints of a first copy did not become effective. The only way of multiplying writings was by copying one copy at a time, and this made books costly and rare. Moreover, the tendency to keep things secret, to make a cult and mystery of them, and so to gain an advantage over the generality of men, has always been very strong in men's minds. It is only nowadays that the great masses of mankind are learning to read, and reaching out towards the treasures of knowledge and thought already stored in books.

 

Nevertheless, from the first writings onward a new sort of tradition, an enduring and immortal tradition, began in the minds of men. Life, through mankind, grew thereafter more and more distinctly conscious of itself and its world. It is a thin streak of intellectual growth we trace in history, at first in a world of tumultuous ignorance and forgetfulness; it is like a mere line of light coming through the chink of an opening door into a darkened room; but slowly it widens, it grows. At last came a time in the history of Europe when the door, at the push of the printer, began to open more rapidly. Knowledge flared up, and as it flared it ceased to be the privilege of a favoured minority. For us now that door swings wider, and the light behind grows brighter. Misty it is still, glowing through clouds of dust and reek.

 

The door is not half open; the light is but a light new lit. Our world to-day is only in the beginning of knowledge.

 

17.0 Gods and Stars, Priests and Kings

 

17.1 The Priest Comes into History

 

17.2 Priests and the Stars

 

17.3 Priests and the Dawn of Learning

 

17.4 Kings Against Priests

 

17.5 How Bel-Marduk Struggled Against the Kings

 

17.6 The God-Kings of Egypt

 

17.7 Shi Hwang-ti Destroys the Books

 

17.1 The Priest Comes into History

 

When we direct our attention to these new accumulations of human beings that were beginning in Egypt and Mesopotamia, we find that one of the most conspicuous and constant objects in all these cities is a temple or a group of temples. In some cases there arises beside it in these regions a royal palace, but as often the temple towers over the palace. This presence of the temple is equally true of the 'Phoenician cities and of the Greek and Roman as they arise. The palace of Cnossos, with its signs of comfort and pleasure-seeking, and the kindred cities of the geanpeoples, include religious shrines, but in Crete there are also temples standing apart from the palatial city-households. All over the ancient civilized world we find them; wherever primitive civilization set its foot in Africa, Europe, or western Asia, a temple arose, and where the civilization is most ancient, in Egypt and in Sumer, there the temple is most in evidence. When Hanno reached what be thought was the most westerly point of Africa, he set up a temple to Hercules. The beginnings of civilization and the appearance of temples is simultaneous in history. The two things belong together. The beginning of cities is the temple stage of history.

 

In all these temples there was a shrine; dominating the shrine there was commonly a great figure usually of some monstrous half-animal form, before which stood an altar for sacrifices. In the Greek and Roman temples however the image was generally that of a divinity in human form. This figure was either regarded as the god or as the image or symbol of the god, for whose worship the temple existed. And connected with the temple there were a number, and often a considerable number, of priests or priestesses, and temple servants, generally wearing a distinctive costume and forming an important part of the city population. They belong to no household; they made up a new kind of household of their own. They were a caste and a class apart, attracting intelligent recruits from the general population.

 

The primary duty of this priesthood was concerned with the worship of and the sacrifices to the god of the temple. And these things were done, not at any time, but at particular times and seasons. There had come into the life of man with his herding and agriculture a sense of a difference between the parts of the year and of a difference between day and day. Men were beginning to work"and to need days of rest. The temple, by its festivals, kept count. The temple in the ancient city was like the clock and calendar upon a writing-desk.

 

But it was a centre of other functions. It was in the early temples that the records and tallies of events were kept and that writing began. And there was knowledge there. The people went to the temple not only en masse for festivals, but individually for help. The early priests were also doctors and magicians. In the earliest temples we already find those little offerings for some private and particular end, which are still made in the chapels of Catholic churches to-day, ex votos, little models of hearts relieved and limbs restored, acknowledgment of prayers answered and accepted vows.

 

It is clear that here we have that comparatively unimportant element in the life of the early nomad, the medicine-man, the shrine-keeper, and the memorist, developed, with the development of the community and as a part of the development of the community from barbarism to civilized settlement, into something of very much greater importance. And it is equally evident that those primitive fears of (and hopes of help from) strange beings, the desire to propitiate unknown forces, the primitive desire for cleansing and the primitive craving for power and knowledge have all contributed to crystallize out this new social fact of the temple.

 

[Fig. 0179 Egyptian Gods--Set, Anubis, Typhon, Bes]

 

The temple was accumulated by complex necessities, it grew from many roots and needs, and the god or goddess that dominated the temple was the creation of many imaginations and made up of all sorts of impulses, ideas, and half ideas.

 

Here there was a god in which one sort of ideas predominated, and there another. It is necessary to lay some stress upon this confusion and variety of origin in gods, because there is a very abundant literature now in existence upon