A History of Science, vol 1 - Henry Smith Williams (novels for teenagers .txt) 📗

to the logicality of his reasonings. He failed to recognize the limitations of his knowledge. The observed uniformity in the sequence of certain events impressed on his mind the idea of cause and effect. Proximate causes known, he sought remoter causes; childlike, his inquiring mind was always asking, Why? and, childlike, he demanded an explicit answer. If the forces of nature seemed to combat him, if wind and rain opposed his progress and thunder and lightning seemed to menace his existence, he was led irrevocably to think of those human foes who warred with him, and to see, back of the warfare of the elements, an inscrutable malevolent intelligence which took this method to express its displeasure. But every other line of scientific observation leads equally, following back a sequence of events, to seemingly causeless beginnings. Modern science can explain the lightning, as it can explain a great number of the mysteries which the primeval intelligence could not penetrate.

But the primordial man could not wait for the revelations of scientific investigation: he must vault at once to a final solution of all scientific problems. He found his solution by peopling the world with invisible forces, anthropomorphic in their conception, like himself in their thought and action, differing only in the limitations of their powers. His own dream existence gave him seeming proof of the existence of an alter ego, a spiritual portion of himself that could dissever itself from his body and wander at will; his scientific inductions seemed to tell him of a world of invisible beings, capable of influencing him for good or ill. From the scientific exercise of his faculties he evolved the all-encompassing generalizations of invisible and all-powerful causes back of the phenomena of nature. These generalizations, early developed and seemingly supported by the observations of countless generations, came to be among the most firmly established scientific inductions of our primeval ancestor. They obtained a hold upon the mentality of our race that led subsequent generations to think of them, sometimes to speak of them, as “innate” ideas. The observations upon which they were based are now, for the most part, susceptible of other interpretations; but the old interpretations have precedent and prejudice back of them, and they represent ideas that are more difficult than almost any others to eradicate. Always, and everywhere, superstitions based upon unwarranted early scientific deductions have been the most implacable foes to the progress of science. Men have built systems of philosophy around their conception of anthropomorphic deities; they have linked to these systems of philosophy the allied conception of the immutability of man’s spirit, and they have asked that scientific progress should stop short at the brink of these systems of philosophy and accept their dictates as final. Yet there is not to-day in existence, and there never has been, one jot of scientific evidence for the existence of these intangible anthropomorphic powers back of nature that is not susceptible of scientific challenge and of more logical interpretation. In despite of which the superstitious beliefs are still as firmly fixed in the minds of a large majority of our race as they were in the mind of our prehistoric ancestor. The fact of this baleful heritage must not be forgotten in estimating the debt of gratitude which historic man owes to his barbaric predecessor.

II. EGYPTIAN SCIENCE

In the previous chapter we have purposely refrained from referring to any particular tribe or race of historical man. Now, however, we are at the beginnings of national existence, and we have to consider the accomplishments of an individual race; or rather, perhaps, of two or more races that occupied successively the same geographical territory. But even now our studies must for a time remain very general; we shall see little or nothing of the deeds of individual scientists in the course of our study of Egyptian culture. We are still, it must be understood, at the beginnings of history; indeed, we must first bridge over the gap from the prehistoric before we may find ourselves fairly on the line of march of historical science.

At the very outset we may well ask what constitutes the distinction between prehistoric and historic epochs —a distinction which has been constantly implied in much that we have said. The reply savors somewhat of vagueness. It is a distinction having to do, not so much with facts of human progress as with our interpretation of these facts. When we speak of the dawn of history we must not be understood to imply that, at the period in question, there was any sudden change in the intellectual status of the human race or in the status of any individual tribe or nation of men. What we mean is that modern knowledge has penetrated the mists of the past for the period we term historical with something more of clearness and precision than it has been able to bring to bear upon yet earlier periods.

New accessions of knowledge may thus shift from time to time the bounds of the so-called historical period. The clearest illustration of this is furnished by our interpretation of Egyptian history. Until recently the biblical records of the Hebrew captivity or service, together with the similar account of Josephus, furnished about all that was known of Egyptian history even of so comparatively recent a time as that of Ramses II.

(fifteenth century B.C.), and from that period on there was almost a complete gap until the story was taken up by the Greek historians Herodotus and Diodorus. It is true that the king-lists of the Alexandrian historian, Manetho, were all along accessible in somewhat garbled copies. But at best they seemed to supply unintelligible lists of names and dates which no one was disposed to take seriously. That they were, broadly speaking, true historical records, and most important historical records at that, was not recognized by modern scholars until fresh light had been thrown on the subject from altogether new sources.

These new sources of knowledge of ancient history demand a moment’s consideration. They are all-important because they have been the means of extending the historical period of Egyptian history (using the word history in the way just explained) by three or four thousand years. As just suggested, that historical period carried the scholarship of the early nineteenth century scarcely beyond the fifteenth century B.C., but to-day’s vision extends with tolerable clearness to about the middle of the fifth millennium B.C. This change has been brought about chiefly through study of the Egyptian hieroglyphics. These hieroglyphics constitute, as we now know, a highly developed system of writing; a system that was practised for some thousands of years, but which fell utterly into disuse in the later Roman period, and the knowledge of which passed absolutely from the mind of man. For about two thousand years no one was able to read, with any degree of explicitness, a single character of this strange script, and the idea became prevalent that it did not constitute a real system of writing, but only a more or less barbaric system of religious symbolism. The falsity of this view was shown early in the nineteenth century when Dr. Thomas Young was led, through study of the famous trilingual inscription of the Rosetta stone, to make the first successful attempt at clearing up the mysteries of the hieroglyphics.

This is not the place to tell the story of his fascinating discoveries and those of his successors. That story belongs to nineteenth-century science, not to the science of the Egyptians.

Suffice it here that Young gained the first clew to a few of the phonetic values of the Egyptian symbols, and that the work of discovery was carried on and vastly extended by the Frenchman Champollion, a little later, with the result that the firm foundations of the modern science of Egyptology were laid.

Subsequently such students as Rosellini the Italian, Lepsius the German, and Wilkinson the Englishman, entered the field, which in due course was cultivated by De Rouge in France and Birch in England, and by such distinguished latter-day workers as Chabas, Mariette, Maspero, Amelineau, and De Morgan among the Frenchmen; Professor Petrie and Dr. Budge in England; and Brugsch Pasha and Professor Erman in Germany, not to mention a large coterie of somewhat less familiar names. These men working, some of them in the field of practical exploration, some as students of the Egyptian language and writing, have restored to us a tolerably precise knowledge of the history of Egypt from the time of the first historical king, Mena, whose date is placed at about the middle of the fifth century B.C. We know not merely the names of most of the subsequent rulers, but some thing of the deeds of many of them; and, what is vastly more important, we know, thanks to the modern interpretation of the old literature, many things concerning the life of the people, and in particular concerning their highest culture, their methods of thought, and their scientific attainments, which might well have been supposed to be past finding out. Nor has modern investigation halted with the time of the first kings; the recent explorations of such archaeologists as Amelineau, De Morgan, and Petrie have brought to light numerous remains of what is now spoken of as the predynastic period—a period when the inhabitants of the Nile Valley used implements of chipped stone, when their pottery was made without the use of the potter’s wheel, and when they buried their dead in curiously cramped attitudes without attempt at mummification. These aboriginal inhabitants of Egypt cannot perhaps with strict propriety be spoken of as living within the historical period, since we cannot date their relics with any accuracy. But they give us glimpses of the early stages of civilization upon which the Egyptians of the dynastic period were to advance.

It is held that the nascent civilization of these Egyptians of the Neolithic, or late Stone Age, was overthrown by the invading hosts of a more highly civilized race which probably came from the East, and which may have been of a Semitic stock. The presumption is that this invading people brought with it a knowledge of the arts of war and peace, developed or adopted in its old home. The introduction of these arts served to bridge somewhat suddenly, so far as Egypt is concerned, that gap between the prehistoric and the historic stage of culture to which we have all along referred. The essential structure of that bridge, let it now be clearly understood, consisted of a single element.

That element is the capacity to make written records: a knowledge of the art of writing. Clearly understood, it is this element of knowledge that forms the line bounding the historical period.

Numberless mementos are in existence that tell of the intellectual activities of prehistoric man; such mementos as flint implements, pieces of pottery, and fragments of bone, inscribed with pictures that may fairly be spoken of as works of art; but so long as no written word accompanies these records, so long as no name of king or scribe comes down to us, we feel that these records belong to the domain of archaeology rather than to that of history. Yet it must be understood all along that these two domains shade one into the other and, it has already been urged, that the distinction between them is one that pertains rather to modern scholarship than to the development of civilization itself. Bearing this distinction still in mind, and recalling that the historical period, which is to be the field of our observation throughout the rest of our studies, extends for Egypt well back into the fifth millennium B.C., let us briefly review the practical phases of that civilization to which the Egyptian had attained before the beginning of the dynastic period. Since theoretical science is everywhere linked with the mechanical arts, this survey will give us a clear comprehension of