This common saying embodies much of the history of mankind. The mobility of the human race over many thousands of years has been one of its marked features. One of the main stimulants to mobility has been the quest for food. Disappearance of traditional game sources,failure of crops often due to changed weather patterns, livestock diseases, all contributed to large people movements. ,The arrival of new immigrants in an already populated territory often occasioned the departure of the existing population – a “domino effect”.Apart from movement created by real need there have of course been situations where a basic desire for “greener grass on the other side of the hill” , a desire for adventure, aggressive tendencies, all have contributed to movement. In a great number of cultures there is a long-lasting oral tradition of the origins of the current population, often borne out by DNA research. It would be very hard to identify a truly “aboriginal” population today. The world was peopled before the last Ice Age. One can only imagine the degree of movement over a period as people and animals alike sought ever-diminishing warmer climes. On a smaller scale, and more recently, in the mid-19th. century a series of wet harvest periods, when grain and root crops lay rotting in the fields, in colder Northern lands of Europe and America caused millions of deaths and massive population movement over a period. (The Irish Potato Famine being one well-documented event of this era). It was in this period that the discovery of gold in North America, South Africa, Australia, New Zealand triggered a movement of people from affected areas in search of wealth. Not succeeding in their hopes, most would have stayed to settle.
Empires are another source of movement. For whatever reason an empire grows, whether it be self-defence or self-aggrandisement, it creates a situation where constituent populations mingle, travel freely, work,, settle away from their original home. There have been many such empires, but the Roman and the British Empires are among the best-known. In an empire the language of the dominant party tends to be the accepted “working” language, while local vernacular tongues tend to remain as day-to-day local speech. Thus Latin and English became the working languages of their respective empires.
Throughout the Roman Empire there was a freedom of movement from the Atlantic to the Middle East, from Scotland to North Africa. The very large Roman Army was a cosmopolitan force, including units drawn from outside the Empire itself. Recent DNA research in the Hadrian’s Wall area in the North of England showed North African traces. This was soon explained by the fact that North African troops had served in the area. When soldiers retired they were encouraged to settle in the area of their last posting,and many would already established family liaisons with the local population.
In the case of the British Empire a parallel effect can be observed .Just as Roman public servants were sent to all corners of the Empire with their families, the same applied to British officials. As in Roman times merchants located themselves wherever their work was – as in the case of the East India Company which until mid-19th.century even had its own army to advance and safeguard its interests. In both Empires a proportion of ex-pats returned home but many stayed to become a permanent feature of their new homeland.
We must not ignore the impact of “commercial empires ” on people movement. The pre-Roman Phoenicians had a great influence on Europe and Western Asia, establishing their alphabet wherever they went. Greece, although a conglomeration of independent city-states rather than a nation, had an enormous commercial and cultural impact on the Mediterranean and the Middle East, with its citizens being found all over these areas.
Not all population movement is positive. War has always led to waves of refugees seeking new homes. The Second World War produced millions of “displaced persons” More recent Middle Eastern tensions have created a massive refugee movement which will have long-lasting consequences. Religious and political persecution of minorities has produced great changes in the history of many nations. In he 17th. century the persecution of such groups as Puritans, Quakers, etc. resulted in the settlement of the East coast of North America. The rest, as they say, is history!
Forced movement of labour from areas where labour is abundant to areas where it is scarce has always been a factor in population shift. Slavery as evidenced in North America and the West Indies immediately come to mind. Slavery is a very ancient and widespread institution, for example the consequence of capture in war. (Prisoners of war and captured civilians not being repatriated at the end of hostilities but sold on as forced labour). Quite often Roman slave-owners set free their workers eventually, enabling them to become free workers. The story is told of one Roman politician who suggested to the Emperor that freed slaves should be made to wear a badge in public, to which the Emperor is said to have replied that it was not a good idea “in case they find they outnumber the rest of us!” Slight exaggeration perhaps – but a pointer to a mobile labour force.
To continue with our theme of the human journey, “Our Journey” December 28, 2017, we will look again at Gauguin’s thought-provoking questions “Where have we come from ? – Where are we ? – Where are we going?” These three questions are in line with the concepts of the past, the present, and the future.If History tells us about the past, it should also help us to understand the present, and also do something positive about the future. (Well – no harm in hoping!) The current theme will be “movement”.
Both animals and humans share an infinite capacity for movement. Since movement requires precious energy, there must be a motivation for such activity. It would appear that the greatest motivating force for movement is the need to eat. If we watch a bird, for example, nearly every movement is directed to spotting the nearest tit- bit, then taking up a position whence it can detect another one etc. etc. Even in our sophisticated human society we leave home to go to work to earn the wherewithal to go to the supermarket. Our hunter-gatherer ancestors followed the game on which they relied, and searched out roots and fruit as they went. The later farmers ,although more attached to a home base, spent the day tending the plants and animals on which they depended. The other two human needs, clothing and shelter, make fewer demands on our energy than our “daily bread”.
The apparently static aspects of the farmer’s life are more illusory than it would seem. Both plants and animals are dependent on the weather for their existence. Changes in weather patterns over even a brief period can have disastrous consequences. Death from starvation and disease, migration of whole populations in search of new food sources or of employment are obvious results. The human population has , as part of its survival strategy, , learned either to move or otherwise adapt to changed circumstances.
Seemingly in all human cultures there is a “folk memory”of how they came to be in their current environment. This can take the form of a “mythology” by word of mouth over an incredible period, eventually appearing in written form. These traditions are often dismissed by modern commentators as fictional, not taking into account the fact that they are based on historical fact, with exaggeration, confusion, and incorrect sequences.
Just a few examples would be theHebrew traditions recorded in the Old Testament, the Popul Vuh (the traditional account of the Quiche Maya in Central America), the Aeneid of Virgil (the account of the origins of Rome as a resultof the arrival of refugees from the Trojan War), the Book of the Invasions (the traditional account of the origins of the people of Ireland). There are so many of such accounts now available to us. Some are even more adventurous in carrying the account back to the origins of the human race. In the case of the Book of the Invasions the question of the change from hunter-gathering to farming is referred to. Sometimes there are recurring themes, such as feuds between two brothers, as in the Popul Vuh, Cain and Abel, Romulus and Remus, to give but a few (perhaps a philosophical attempt to look at areas such as sin,good and evil, etc).
This at least is an example of the question of “Where have we come from?”
History, they tell us, is about the past. But the study of history shows an oft-repeated cycle of events. Since human beings have not changed over thousands of years, they have reacted time after time in the same way to events as we do today. The emphasis in the teaching of history in schools and universities has always tended to be on political history (monarchs, wars, treaties, laws) and has perhaps made us forget that history is about people like ourselves, trying desperately to get on with their lives in spite of what their rulers, neighbours, the climate, etc etc may throw at them.
Today’s world, at least for most of us, is an urbanised, industrialised one, with a sophisticated governmental, social, economic, legal, and educational system. We tend to forget that when the first urban civilisations developed in the Middle East over 5000 years ago they too had to develop systems parallel to our own in order to survive. They experienced the need to have adequate food, clothing and shelter, to plan their environment, to evolve a legal code which enabled society to run efficiently. They were concerned not just with survival but with “getting on” in the world. They deplored the lack of discipline and respect in the “younger generation”. They despaired of the lack of interest in education in the young. They rejected malign “foreign” influence on their lifestyle. As states grew wealthy the “haves” competed with one another for bigger, better, and more beautiful possessions. The “have-nots” either strove to emulate their better-off neighbours or expressed their anger and resentment at those who had done better for themselves. Social classes evolved, usually based on wealth, privilege, birth, and ownership of property, (traditionally land).
Wars took place — sometimes through sheer “need” — at other times through sheer “greed”. Prosperity brought with it all sorts of problems — not least such questions as “who inherits your property after you’re gone?” I.e. — what happens to the share of the children of the original marriage if the mother dies and the father remarries, producing more children? (Pliny’s Letters Ist. Cent. AD).
Modern states have for the most part only just solved, over the last 150 years, the age-old problem of the fact that ownership of land gave one a higher status in society than ownership of, for example, a business. The industrial revolution of the 18th and 19th centuries has put status firmly in the ownership of business, money, and property generally . But has this “solution” made us any happier? Is the power conferred by economic status much different from that once obtained from land? Just how “democratic” is our system today, where on paper in most places everyone has equal rights?
Our ancestors spoke strange languages, wore funny clothes, did not have our present means of transport, communicated by speech and writing without electronic assistance. Yet they faced and tackled the same issues as ourselves in a parallel environment. Intricately carved ornaments and cave paintings of 40,000 years ago show manual and artistic skills even in the less sophisticated societies of that time.
We tend to regard present-day issues, whether personal, national, or international as unique to our current time and situation. This is only natural — and yet the same situations have been affecting people and society for thousands of years. Perhaps it should make us more optimistic when we realise that the human race has survived all this time in spite of such recurrent problem situations. On the other hand some folk may feel depressed that mankind has not yet solved such problems and driven them away for all time — “Will we never learn?”
A few points are worth bearing in mind. The first is that human intelligence over the last, for example, 10,000 years has not changed. Whether a culture is or was more sophisticated or less sophisticated has no relation to the IQ of its members. The second is that human society evolving from the basic family situation shares common elements equally with the early hunter-gatherers and with today’s urban dwellers. Concepts of acceptable behaviour and of right and wrong are permanently and universally valid. Thirdly, human personality, psychology — call it what you will — has remained unchanged for thousands of years.
Many things have changed over the millennia — government in particular has evolved from the tribal assembly to that of the city state, through the nation state, to that of the international community (European Community). But what we tend to forget is that our generation didn’t invent the city, the nation, or even the “empire”. The process of urbanisation began between 4000 and 3000 BC – possibly in Iraq (Mesopotamia), the Indus Valley (north-west India), Iran (Persia), and Egypt. As these areas developed cities they evolved written, legal, government, economic, and religious systems on a par with our own. They handled diplomatic relations, international trade, war, employment, price and quality control, town planning, building standards (to name but a few), on a daily basis. Such areas as religion, recreation and social welfare were all catered for.
From 2000 BC this more sophisticated lifestyle began to spread to the fringes of Europe, with Cretan, Phoenician and Anatolian (Turkish) cultures creating “modern” systems and in particular international trade. By 700 BC in Greece urban areas (city states) began to grow, with a prosperity based on the manufacture and exchange of agricultural and other products. These cities were independent of each other and each set up colonies (mirror images of itself) all around the Mediterranean Sea. These cities — in particular Athens — began to gain a reputation for philosophy, literature, and above all experiments in government (democracy).
It is not always appreciated however that the “classical” Greeks in the time of Socrates, Plato, Aristotle etc. went for their tertiary education to Egypt — providing a link between the early Middle Eastern cultures and Western Europe. (Links between the Cretan culture of 2000 BC and Egypt were strong and Crete influenced Mycenae and Greece).
In the centre of Italy the town of Rome began to expand from around 300 BC, over the centuries taking over Italy, Greece, North Africa, West Asia, and a great part of Western Europe (excluding Ireland, Germany, Scandinavia). This Roman culture produced an international language (Latin) which is still the basis of many European tongues, a legal system on which much modern European law is based, a government system which has been adapted right up to modern times. Many Roman concepts and ideas in themselves were borrowed from Greece.
One point about these cultures over the past 6000 years is that they faced the same problems as we do today. Since they had evolved writing systems we can follow their recognition of these issues which we are still coping with today and their attempts to solve them. Surviving written material is more limited from Egypt and Mesopotamia, much less limited from Greece and Rome. (Even there a vast amount of material was lost during the Dark Ages after Rome fell). Because of the greater amount of source materials is from Greek and Roman sources we tend to make the mistake of thinking that their civilization was in some way on a higher plane than older cultures such as Sumeria.
Nor should we think that urban cultures parallel to our own represent a higher level of intelligence. For example the Celtic tribes of the Upper Danube and Alpine areas had a more rural-based culture which in intellectual achievement was on a par with their neighbours and contemporaries in Greece and Rome. Although literate, they preferred to learn by heart, and to learn through live discussion and argument, rather than via books. This indicates to us that we will probably never learn the real capacity of cultures such as that of Gobekli Tepe in Turkey around 8000 BC. We tend to judge a culture by the amount and quality of three-dimensional material remains it leaves behind. Perhaps the fact that the science of archaeology evolved in the materialistic Victorian Era has a lot to answer for!
In the last two posts we have looked at such questions as rulers changing religious (not to mention political and philosophical) beliefs of their people, and the question of national sovereignty as opposed to perceived national interests. We have used two examples over 3000 years apart – Akhenaten of Egypt and Henry VIII of England. We have looked at the beginnings of an international organization to maintain peace and hopefully enable nations to settle differences as represented by the Western Christian Church, based on Rome, from mediaeval times onwards.
This early organization had its weaknesses. For example it could encourage member states to combine together to make war on a defaulting member or an outsider – not the best if we regard world peace as a Christian ideal. (Crusades). Again, it represented only a proportion of the nations which were within the orbit of the Western European community. Middle Eastern countries and the Byzantine Empire could never be part of the set-up.
However it was a great step forward compared with early history when a powerful nation could create an empire and keep a number of nations in subjection – no question of consultation around the table! Ancient Egypt and later Persia created their areas of influence without the need to refer to an international body, so the Western Christian Church was a big step forward in international affairs. After Spain and Portugal had made their voyages to Central and South America each felt that the world was literally “its oyster”. There was huge potential for conflict between the two, which would have involved other nations as well. Papal intervention ensured that a line could be drawn dividing the huge new tracts of the world now in dispute peacefully between the disputing parties.
Philosophers/Idealists did explore the concept of “world” cooperation and world government from early times. In practical terms it was always regarded as requiring the sacrifice of too much national sovereignty. Every nation could envisage a situation where it might have to sacrifice too much of its independence in the general interest. However there were occasions where cooperation in matters of international trade made it possible to avoid a common cause of war. Even disputes over territory could be settled from time to time by nations meeting together.
The period from the 16th. to the 20th. century had seen the encroachment of Western Europe into all the Continents. Wars of conquest, and wars between would-be conquerors, were frequent and costly. The culmination of all this was the bloodbath of 1914-1918, the First World War – dubbed by some as “The War to End All Wars”. (Interestingly it was also described as “The Great War For Civilization” – did they really believe that?) As a consequence the League of Nations was set up. Sadly The League has been condemned as a failure – but it was a colossal advance in world thinking. It did not stop war. It was condemned for” having no teeth” which sounds an unfair comment on a peaceful body. But a key issue relevant to our discussion was that it must infringe too much on some members’ policies, notably those of the “great dictators”, who found resignation the appropriate answer.
The next attempt at following on from the two earlier international bodies was the United Nations after the Second World War. Again similar problems emerged in countries being frustrated when their policies were called into question. Again, a problem was its location in the USA, the most powerful participant in the War. A location in somewhere neutral and small – as had happened with the League – might have been more easy to accept. As so often sovereignty rears its head, and nations see resignation from the general body as the only solution.
We mentioned earlier the occasional coming-together of nations involved in mutual trade and commerce voluntarily agreeing in policy for their mutual advantage. Three tiny nations, Belgium, The Netherlands, and Luxemburg formed the Benelux group after the War. The European Coal and Steel Community was formed around the same period for the general good.
Out of all this emerged the Common Market concept, and the European Community. The Vatican , Geneva, New York were succeeded by Brussels (perhaps as a tribute to Benelux origins?) Regulations governing trade, manufacture etc., etc., became perhaps bureaucracy for its own sake in the eyes of many. The concept of breeding a “straight banana”, creation of “lakes” of unwanted milk and butter mountains etc. in a starving world did not appeal to all. Paying farmers not to grow food or to destroy their crops seemed strange to many. No doubt much good was done , but it is always the crazy stuff which makes an impact on “the man in the street”. And it is he who in a democracy has the vote.
One very interesting and hopeful aspect of the European Community was the European Parliament. The concept of moving from cooperation in trade, commerce, manufacture into the political scene was a great step forward. But how did England feel about it all? One indication all along was that England retained the Pound Sterling and did not adopt the Euro. Henry VIII must have been cheering on the sidelines. That was a warning sign that perhaps was ignored – it indicated only conditional support of the project. Again we are faced with an island’s sovereignty, and with a stubborn independence. Western Europe under the unifying influence of the Church, under Napoleon, Hitler, and the European Community is used to a “group concept” – England is not. Confused? Join the club! A Happy Hallowe’en to all.
Such appeared to be the call from the people of England (as opposed to “Britain”) a few weeks ago. Now that the dust is at least partly settling it is a good time to look at things in a historical context.
First of all, did the English people really make that decision? Britain is, they say, a parliamentary democracy. But here we are reminded of the words of the French political philosopher Jean Jacques Rousseau in the mid 1700’s -” democracy is dictatorship by the majority”. OK if, as some would have us believe, the majority is always right. But is it?
What do we mean by the majority? That is a very valid question in this case. The “majority” was small. We are told that the younger generation who would have supported maintaining the European connection didn’t for the most part turn out to vote! So where does that leave us? Again, something that surprises me is that it went on a 50/50 system. I would have thought that such plebiscites usually went on a two-thirds majority to prevent the sort of situation mentioned above.
Historically how does the vote measure up? Britain is an island, and islands historically claim the right to go it alone, manage their own affairs, pull up the drawbridge on foreign interference. Perhaps the larger half of Britain represented by England has a long and deep-rooted desire for independence and a suspicion of foreigners. I am minded of a poem by the Roman poet Horace almost 2000 years ago where he prays that heaven will protect the Emperor Augustus on his visit to the “Stranger-hating Britons”. Such long-standing traditions must be hard to break – and let us stop blaming the Anglo-Saxons who didn’t appear until much later!
Scotland, a virtual “peninsula” of England, has historically much stronger ties with the Continent, going back over centuries. Ireland also, an isolated island, likewise has long-standing European connections. It is possible that both Scotland and Ireland have regarded certain European countries as potential allies against their larger neighbor. England on the other hand has over the centuries cause to regard European countries, particularly from the south and east, as enemies (EG Scandinavia, Holland, France, Spain).
To look at a specific example of this we have only to consider the case of Henry VIII. Henry, in common with other European monarchs, had cause to resent an international system where hostile alliances could be made against them through link between the Pope of the day and other states. Far too much has been made of “religion” in looking at
Henry’s break with Rome. What we see here is an international situation where England’s independence and right to manage its own affairs was under threat.
An island nation has the advantage, given a strong navy, of being able to follow its own destiny without the constant apprehension of attack from a land-neighbor. Ithas the disadvantage of losing cultural and other contact with the rest of the world. When exposed to outside influences suspicion can set in and a phobia may even develop.
The Romans went through this phase as their Empire developed. Juvenal and other writers condemned the decline in traditional Roman standards brought in by Greeks and other races from the east. Sounds familiar?
A factor which may have played some part in the vote would be the growing “Middle Eastern” presence. Probably the last time this happened was around 5000 BC when the first farmers arrived among the hunter-gatherer inhabitants of Britain , coming also from “Middle Eastern” countries. Emigration and resulting tensions never stop, do they? Did they have a brexit vote then? Can’t take the word brexit seriously – still sounds like a new breakfast cereal!
THOUGHTS INSPIRED BY A BANK FAÇADE
Looking at that photograph of a bank in New Zealand with its Corinthian columns made me think of what Rome was all about.
The fact that the Romans derived that architectural style from Greece and modified it to suit their own concepts is an indication of how ideas flow from one area and period to another. The fact that a couple of thousand years later on another Empire carried the concept some 12,000 miles to its most distant colony gives pause for thought.
It is significant that the building is a bank. In Victorian and Edwardian times banking and finance had a higher and more respected profile than, sadly, they do today. Whether it is the Bank of England in London’s Threadneedle Street or the Bank of New Zealand in Dannevirke, Rome became the obvious model for architectural design. It represented stability, power, achievement, in the Victorian and Edwardian eras. Business and commerce produced great architectural monuments in those periods. We only have to look at the commercial centres (those parts which still survive from that era) in Liverpool, Manchester, Glasgow, Birmingham, Melbourne, and Shanghai, to name but a few.
Is this analogy fair to Rome? Perhaps those elements of classical style in commercial architecture have been hijacked from Rome. Rome had vast sources of wealth, not just in land, but in trade, commerce, and manufacture. And yet the greatest examples of Roman architectural achievement are to be seen today not in commercial establishments but in temples, public baths, buildings where political and legal business were transected, and structures to house mass entertainment. In the Roman system business and commerce were consistently kept “under the carpet”. Land gave status in society and political influence. Business created wealth, but the Equites, the class to which the commercial element belonged, no matter how wealthy they became, could rarely rise to the senatorial class in society and government.
How does this compare with the Victorian attitudes to wealth not derived from land? There are signs that the old barriers were breaking down. The nouveaux-riches might be ridiculed over the upper-class dinner table — but by virtue of their marriage to daughters of the less well-to-do leaders in society, and their capacity to make loans and donations to individuals and political groups, many succeeded in entering “high society”. Dickens makes much of this aspect of life in his works.
How strong is the influence of the traditional “landed gentry” in today’s world, would be hard to answer. Public schools in Britain still influence the ranks of Parliament and the civil service, but such traditional power is much diminished. Even in the “democratic” USA, surprisingly, we still see the influence of both wealth and of the traditional universities in politics. Could any citizen who was not very wealthy ever be elected President of the United States nowadays?
One should not forget to examine the influence of the “learned professions”. Of these the law and the Church emerge as the most obvious seats of influence. In the mediaeval period inEurope the Church, containing the educated members of society, had naturally great influence on lay leaders such as monarchs. Thomas a Becket, Cardinals Wolsey, Richelieu, Mazarin, are but a few examples. Echoes of the same temple/church system are to be found in Sumaria and Egypt with clashes between the religious and civil powers.
This tended to change — perhaps as education became more widespread and less ecclesiastically influenced. Greece and Rome seem to have established lay supremacy in government. InRome it would appear that prominent political figures often became priests, rather than the other way round.
In Britain also education, probably by becoming more widespread, reduced ecclesiastical influence on government. Henry VIII provides an interesting example in his making the monarch head of the ecclesiastical establishment, a solution which many Egyptian Pharaohs and later European monarchs would have been glad to find. (With the notable example of Pharaoh Akenaten, who closed down existing centres of worship, taking over control of religion, and creating a new version of God — Aten — something even Henry Tudor did not get round to!)
The role of the legal profession in government has always been important. An understanding of law and of the Constitution is obviously important in political administration. Knowledge of society and of business has often taken second place. Rome does not seem to have had a distinct “legal class”. Young men aspiring to politics often spent some time in the legal field, as well as in the Army, more as a matter of acquiring experience before entering politics. Perhaps the nearest one can get to a specific legal class in more modern times is the Noblesse de Robe in pre-revolutionary France. Perhaps one reason the Revolution of 1789 lost its momentum was because of the endless constitutional debates in the National Assembly carried out by its large quota of lawyers. Lawyers often played a distinguished part in the British Empire but on an individual basis.
Another pressure group which has played a dominant role in politics throughout history is the Army. But this is a whole topic in itself which we will look at again.