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

kaleidoscopic nature of the political boundaries of the third century B.C. Antigonus was defeated and killed at the battle of Ipsus (301), leaving Lysimachus, the governor of Thrace, and Cassander, of Macedonia and Greece, as equally transitory successors. Minor govenors carved out smaller states. Meanwhile the barbarians swung down into the broken-up and enfeebled world of civilization from the west and from the east. From the west came the Gauls, a people closely related to the Kelts. They raided down through Macedonia and Greece to Delphi, and (227 B.C.) two sections of them crossed the Bosphorus into Asia Minor, being first employed as mercenaries and then setting up for themselves as independent plunderers; and after raiding almost to the Taurus, they settled in the old Phrygian land, holding the people about them to tribute. (These Gauls of Phrygia became the Galatians of St. Paul's Epistle.) Armenia and the southern shores of the Black Sea became a confusion of changing rulers. Kings with Hellenistic ideas appeared in Cappadocia, in Pontus (the south shore of the Black Sea), in Bithynia, and in Pergamum. From the east the Scythians and the Parthians and Bactrians also drove southward. . . . For a time there were Greek-ruled Bactrian states becoming more and more Orientalized; in the second century B.C. Greek adventurers from Bactria raided down into North India and founded short-lived kingdoms there, the last eastward fling of the Greek; then gradually barbarism fell again like a curtain between the Western civilizations and India.

 

23.7 Pergamum, A Refuge of Culture

 

Amidst all these shattered fragments of the burst bubble of Hellenic empire one small state stands out and demands at least a brief section to itself, the kingdom of Pergamum. We hear first of this town as an independent centre during the struggle that ended in the battle of Ipsus. While the tide of the Gaulish invasion swirled and foamed to and fro about Asia Minor between the years 277 and 241, Pergamum for a time paid them tribute, but she retained her general independence, and at last, under Attalus I, refused her tribute and defeated them in two decisive battles. For more than a century thereafter (until 133 B.C.) Pergamum remained free, and was perhaps during that period the most highly civilized state in the world. On the hill of the Acropolis was reared a rich group of buildings, palaces, temples, a museum, and a library, rivals of those of Alexandria of which we shall presently tell, and almost the first in the world. Under the princes of Pergamum, Greek art blossomed afresh, and the reliefs of the altar of the temple of Zeus and the statues of the fighting and dying Gauls which were made there, are among the great artistic treasures of mankind.

 

In a little while, as we shall tell later, the influence of a new power began to be felt in the Eastern Mediterranean, the power of the Roman republic, friendly to Greece and to Greek civilization; and in this power the Hellenic communities of Pergamum and Rhodes found a natural and useful ally and supporter against the Galatians and against the Orientalized Seleucid empire. We shall relate how at last the Roman power came into Asia, how it defeated the Seleucid empire at the battle of Magnesia (190 B.C.), and drove it out of Asia Minor and beyond the Taurus mountains, and how finally in 133 B.C. Attalus, III, the last king of Pergamum, bowing to his sense of an inevitable destiny, made the Roman republic the heir to his kingdom, which became then the Roman province of Asia.

 

23.8 Alexander as a Portent of World Unity

 

Nearly all historians are disposed to regard the career of Alexander the Great as marking an epoch in human affairs. It drew together all the known world, excepting only the western Mediterranean, into one drama. But the opinions men have formed of Alexander himself vary enormously. They fall, most of them, into two main schools. One type of scholar is fascinated by the youth and splendour of this young man. These Alexander-worshippers seem disposed to take him at his own valuation, to condone every crime and folly either as the mere ebullience of a rich nature or as the bitter necessity to some gigantic scheme, and to regard his life as framed upon a design, a scheme of statesmanship, such as all the wider knowledge and wider ideas of these later times barely suffice to bring into the scope of our understanding. On the other hand, there are those who see him only as a wrecker of the slowly maturing possibilities of a free and tranquil Hellenized world.

 

Before we ascribe to Alexander or to his father Philip, schemes of world policy such as a twentieth-century historian-philosopher might approve, we shall do well to consider very carefully the utmost range of knowledge and thought that was possible in those days. The world of Plato, Isocrates, and Aristotle had practically no historical perspective at all;-there had not been such a thing as history in the world, history, that is, as distinguished from mere priestly chronicles, until the last couple of centuries. Even highly educated men had the most circumscribed ideas of geography and foreign countries. For most men the world was still flat and limitless. The only systematic political philosophy was based on the experiences of minute city states, and took no thought of empires. Nobody knew anything of the origins of civilization. No one had speculated upon economics before that time. No one had worked out the reaction of one social class upon another. We are too apt to consider the career of Alexander as the crown of some process that had long been afoot; as the climax of a crescendo. a sense, no doubt, it was that; but much more true is it that it was not so much an end as a beginning; it was the first revelation to the human imagination of the oneness of human affairs. The utmost reach of the thought of Greece before his time was of a Persian empire Hellenized, a predominance in the world of Macedonians and Greeks. But before Alexander was dead, and much more after he was dead and there had been time to think him over, the conception of a world law and organization was a practicable and id assimilable idea for the minds of men.

 

For some generations Alexander the Great was for mankind the symbol and embodiment of world order and world dominion. He became a fabulous being. His head, adorned with the divine symbols of the demi-god Hercules or the god Ammon Ra, appears on the coins of such among his successors as could claim to be his heirs. Then the idea of world dominion was taken up by another iother great people, a people who for some centuries exhibited considerable political genius, the Romans; and the figure of another conspicuous adventurer, Csar, eclipsed for the western half of the old world the figure of Alexander.

 

So by the beginning of the third century B.C. we find already arisen in the Western civilization of the old world three of the great structural ideas that rule the mind of contemporary mankind. We have already traced the escape of writing and knowledge from the secrets and mysteries and initiations of the old-world priesthoods, and the development of the idea of a universal knowledge, of a universally understandable and communicable history and philosophy. We have taken the figures of Herodotus and Aristotle as typical exponents of this first great idea, the idea of science-using the word science in its widest and properest sense, to include history and signify a clear vision of man in relation to the things about him. We have traced also the generalization of religion among the Babylonians, Jews, and other Semitic peoples, from the dark worship in temples and consecrated places of some local or tribal god to the open service of one universal God of Righteousness, whose temple is the whole world. And now we have traced also the first germination of the idea of a world polity. The rest of the history of mankind is very largely the history of those three ideas of science, of a universal righteousness, and of a human commonweal, spreading out from the minds of the rare and exceptional persons and peoples in which they first originated, into the general consciousness of the race, and giving first a new colour, then a new spirit, and then a new direction to human affairs.

 

24.0 Science and Religion at Alexandria

 

24.1 The Science of Alexandria

 

24.2 The Philosphy of Alexandria

 

24.3 Alexandria as a Factory of Religions

 

24.1 The Science of Alexandria

 

O ne of the most prosperous fragments of the brief world empire of Alexander the Great was Egypt, which fell to the share of the Ptolemy whose name we have already noted, as one of the associates of Alexander whom King Philip had banished. The country was at a secure distance from plundering Gaul or Parthian, and the destruction of Tyre and the Phoenician navy, and the creation of Alexandria gave Egypt a temporary naval ascendancy in the Eastern Mediterranean. Alexandria grew to proportions that rivaled Carthage; eastward she had an overseas trade through the Red Sea with Arabia and India; and westward her traffic competed with the Carthaginian. In the Macedonian and Greek governors of the Ptolemies, the Egyptians found a government more sympathetic and tolerable than any they had ever known since they ceased to be a self-governing empire. Indeed it is rather that Egypt conquered and annexed the Ptolemies politically, than that the Macedonians ruled Egypt.

 

There was a return to Egyptian political ideas, rather than any attempt to Hellenize the government of the country. Ptolemy became Pharaoh, the god-king, and his administration continued the ancient tradition of Pepi, Thotmes, Rameses, and Necho. Alexandria, however, for her town affairs, and subject to the divine overlordship of Pharaoh, had a constitution of the Greek city type. And the language of the court and administration was Attic Greek. Greek became so much the general language of educated people in Egypt that the Jewish community there found it necessary to translate their Bible into the Greek language, many men of their own people being no longer able to understand Hebrew. Attic Greek for some centuries before and after Christ was the language of all educated men from the Adriatic to the Persian Gulf.

 

Of all Alexander's group of young men, Ptolemy seems to have done most to carry out those ideas of a systematic organization of knowledge with which Aristotle had no doubt familiarized the court of Philip of Macedon. Ptolemy was a man of very extraordinary intellectual gifts, at once creative and modest, with a certain understandable cynicism towards the strain of Olympias in the mind of Alexander. His contemporary history of Alexander's campaigns has perished; but it was a source to which all the surviving accounts are deeply indebted.

 

The Museum he set up in Alexandria was in effect the first university in the world. As its name implies, it was dedicated to the service of the Muses, which was also the case with the Peripatetic school at Athens. It was, however, a religious body only in form, in order to meet the legal difficulties of endowment in a world that had never foreseen such a thing as a secular intellectual process. It was essentially a college of learned men engaged chiefly in research and record, but also to a certain extent in teaching. At the outset, and for two or three generations, the Museum at Alexandria presented such a scientific constellation as even Athens at its best could not rival. Particularly sound and good was the mathematical and geographical work. The names of Euclid, familiar to every schoolboy, Eratosthenes, who measured the size of the earth and came within