The Outline of History by H. G. Wells (best e reader for manga .txt) 📖

will we enter into any criticism of his garrulous, marvel-telling, and most entertaining history. It is a book to which all intelligent readers come sooner or later, abounding as it does in illuminating errors and Boswellian charm. We give these particulars here simply to show that in the fifth century B.C. a new factor was becoming evident in human affairs. Reading and writing had already long escaped from the temple precincts and the ranks of the court scribes. Record was no longer confined to court and temple. A new sort of people, these people of leisure and independent means, were asking questions, exchanging knowledge and views, and developing ideas. So beneath the march of armies and the policies of monarchs, and above the common lives of illiterate and incurious men, we note the beginnings of what is becoming at last nowadays a dominant power in human affairs, the free, intelligence, of mankind.

 

Of that free intelligence we shall have more to say when in a subsequent chapter we tell of the Greeks.

 

18.4 Social Classes Three Thousand Years Ago

 

We may summarize the discussion of the last two chapters here by making a list of the chief elements in this complicated accumulation of human beings which made up the later Babylonian and Egyptian civilizations of from two thousand five hundred to three thousand years ago. These, elements grew up and became distinct one from another in the great river valleys of the world in the course of five or six thousand years. They developed mental dispositions and traditions and attitudes of thought one to another. The civilization in which we live today is simply carrying on and still further developing and working out and rearranging these relationships. This is the world from which we inherit. It is only by the attentive study of their origins that we can detach ourselves from the prejudices and immediate ideas of the particular class to which we may belong, and begin to understand the social and political questions of our own time.

 

(1) First, then, came the priesthood, the temple system, which was the nucleus and the guiding intelligence about which the primitive civilizations grew. It was still in these later days a great power in the world, the chief repository of knowledge and tradition, an influence over the lives of every one, and a binding force to hold the community together. But it was no longer all-powerful, because its-nature made it conservative and inadaptable. It no longer monopolized knowledge nor initiated fresh ideas. Learning had already leaked out to other less pledged and controlled people, who thought for themselves. About the temple system were grouped its priests and priestesses, its scribes, its physicians, its magicians, its lay brethren, treasurers, managers, directors, and the like. It owned great properties and often hoarded huge treasures.

 

(2) Over against the priesthood, and originally, arising out of it, was the court system, headed by a king or a king of kings, who was in later Assyria and Babylonia a sort of captain and lay controller of affairs, and in Egypt a god-man, who had released himself from the control of his priests. About the monarch were accumulated his scribes, counsellors, record keepers, agents, captains, and guards. Many of his officials, particularly his provincial officials, had great subordinate establishments, and were constantly tending to become independent. The nobility of the old river valley civilizations arose out of the court system. It was, therefore, a different thing in its origins from the nobility of the early Aryans, which was a republican nobility of elders and leading men.

 

(3) At the base of the social pyramid was the large and most necessary class in the community, the tillers of the soil . Their status varied from age to age and in different lands; they were free peasants paying taxes, or serfs of the god, or serfs or tenants of king or noble, or of a private owner, paying him a rent; in most cases tax or rent was paid in produce. In the states of the river valleys they were, high cultivators, cultivating comparatively small holdings; they lived together for safety in villages, and had a common interest in maintaining their irrigation channels and a sense of community in their village life. The cultivation of the soil is an exacting occupation; the seasons and the harvest sunsets will not wait for men; children can be utilized at an early age, and so the Cultivator class is generally a poorly educated, close-toiling class, superstitious by reason of ignorance and the uncertainty of the seasons, ill-informed and easily put upon, It is capable at times of great passive resistance, but it has no purpose in its round but crops and crops, to keep out of debt and hoard against bad times. So it has remained to our own days over the greater part of Europe and Asia.

 

(4) Differing widely in origin and quality from the tillers of the soil was the artisan class. At first, this was probably in part a town-slave class, in part it consisted of peasants who had specialized upon a craft. But in developing an art and mystery of its own, a technique that had to be learnt before it could be practised, each sort of craft probably developed a certain independence and a certain sense of community of its own. The artisans were able to get together and discuss their affairs more readily than the toilers on the land, and they were able to form guilds to restrict output, maintain rates of pay, and protect their common interest.

 

(5) As the power of the Babylonian rulers spread out beyond the original areas of good husbandry into grazing regions and less fertile districts, a class of herdsmen came into existence. In the case of Babylonia these were nomadic Semites, the Bedouin, like the Bedouin of to-day. They probably grazed their flocks over great areas much as the sheep ranchers of California do. They were paid and esteemed much more highly than the husbandmen.

 

(6) The first merchants in the world were shipowners like the people of Tyre and Cnossos, or nomads who carried and traded goods as they wandered between one area of primitive civilization and another. In the Babylonian and Assyrian world the traders were predominantly the Semitic Arameans, the ancestors of the modern Syrians. They became a distinct factor in the life of the community; they formed great households of their own. Usury developed largely in the last thousand years B.C. Traders needed accommodation; cultivators wished to anticipate their crops. Sayce (op. cit.) gives an account of the Babylonian banking-house of Egibi, which lasted through several generations and outlived the Chaldean Empire.

 

(7) A class of small retailers, one must suppose, came into existence with the complication of society during the later days of the first empires, but it was not probably of any great importance.

 

(8) A growing class of independent property owners.

 

(9) As the amenities of life increased, there grew up in the court, temples, and prosperous private houses a class of domestic servants, slaves or freed slaves, or young peasants taken into the household.

 

(10) Gang workers. " These were prisoners of war or debt slaves, or impressed or deported men.

 

(11) Mercenary soldiers ."These were also often captive or impressed men. Sometimes they were enlisted from friendly foreign populations in which the military spirit still prevailed.

 

(12) Seamen.

 

In modern political and economic discussions we are apt to talk rather glibly of labour. Much has been made of the solidarity of labour and its sense of community. It is well to note that in these first civilizations, what we speak of as labour is represented by five distinct classes dissimilar in origin, traditions, and outlook-namely, classes 3, 4, 5, 9, 10, and the oar-tugging part of 12. The solidarity of labour is, we shall find when we-come to study the mechanical revolution of the nineteenth century A.D., a new idea and a new possibility in human affairs.

 

18.5 Classes Hardening into Castes

 

Let us, before we leave this discussion of the social classes that were developing in these first civilizations, devote a little attention to their fixity. How far did they stand aloof from each other, and how far did they intermingle? So far as the classes we have counted as 9, 10, 11, and 12 go, the servants, the gang labourers and slaves, the gang soldiers, and to a lesser extent the sailors, or at any rate the galley rowers among the sailors, they were largely recruited classes, they did not readily and easily form homes, they were not distinctively breeding classes; they were probably replenished generation after generation by captives, by the failures of other classes, and especially from the failures of the class of small retailers, and by, persuasion and, impressment from among the cultivators. But so, far as the sailors go, we have to distinguish between the mere rower and the navigating and ship owning seaman of such ports as Tyre and Sidon. The shipowners pass, no doubt, by insensible gradations into the mercantile class, but the navigators must have made a peculiar community in the great seaports, having homes there and handing on the secrets of seacraft to their sons. The eighth class we have distinguished was certainly a precarious class, continually increased by the accession of the heirs and dependents, the, widows and retired members of the wealthy and powerful, and continually diminished by the deaths or speculative losses of these people and the dispersal of their properties. The priests and priestess, too, so far as all this world west of India went, were not a very reproductive class; many priest hoods were celibate, and that class, too, may also be counted as a recruited class. Nor are servants, as a rule reproductive. They live in the, households of other people; they do not have households and rear large families of their own. This leaves us as the really vital classes of the ancient civilized community:

 

(a) The royal and aristocratic class, officials, military officers, and the like;

 

(b) The mercantile class;

 

(c) The town artisans;

 

(d) The cultivators of the soil; and

 

(e) The herdsmen.

 

Each of these classes reared its own children in its own fashion, and so naturally kept itself more or less continuously distinct from the others. General education was not organized in those ancient states, education was mainly a household, matter (as it is still in many parts of India to-day), and so it was natural and necessary for the sons to follow in the footsteps of their father and to marry women accustomed to their own sort of household. Except during times of great political disturbance, therefore, there would be a natural and continuous separation of classes; which would not, however, prevent exceptional individuals from intermarrying or passing from one class to another. Poor aristocrats would marry rich members of the mercantile class; ambitious herdsmen, artisans, or sailors would become rich merchants. So far as one can gather, that was the general state of affairs in both Egypt and Babylonia. The idea was formerly entertained that in Egypt there was a fixity of classes, but this appears to be a misconception due to a misreading of Herodotus. The only exclusive class in Egypt which did not intermarry was, as in England to-day, the semi-divine royal family.

 

At various points in the social system there were probably developments of exclusiveness, an actual barring out of interlopers. Artisans of particular crafts possessing secrets, for example, have among all races and in all ages tended to develop guild organizations restricting the practice of their craft and the marriage of members outside their guild. Conquering people have also, and especially when there were marked physical differences of race, been disposed to keep themselves aloof from the conquered