Part 2

The towns of the “Hanseatic League” were originally a confederacy united in an alliance for the mutual support and encouragement of their commerce. Perhaps the world’s history does not present an example so fraught with interest to the commercial world than that which was here furnished. Industry, application, a union of interests, combined with a general knowledge of trade and commerce, the league soon became the wonder of surrounding nations, who not only imitated its example, but followed its precepts. It was under its dynasty the postal system was established and communications of post-routes opened with all the towns. In proportion as the reputation, opulence, and forces of the league subsequently changed to “The Hanseatic Confederacy” increased, there were few towns of note in Europe that were not associated with it. Thus, France furnished to the confederacy Rouen, St. Malo, Bordeaux, Bayonne, and Marseilles. Spain: Cadiz, Barcelona, and Seville. Portugal: Lisbon. Italy and Sicily: Messina, Leghorn, and Naples. Russia: Novogorod. Norway: Bergen, &c. Lastly, England furnished London to this celebrated association, whose warehouses and factories were the wonder and the admiration of the commercial world.[5] As we have said, it was under this league the first practical post system was established; and its legitimate object and purpose was only interfered with when it became subject to a higher power.

This great commercial league fully sustained the opinion—at least entertained at that period—that “Commerce alone is sufficient to insure greatness.” Subsequent events, arising out of the political elements of a country, afford convincing proofs that something more substantial than commerce is requisite to maintain the independence of any nation. This, however, is a question which involves that of the laws of nations and the ethics of political economy. Mr. Oddy ascribes the downfall of the Hanse Confederacy to their becoming warlike, and preferring political importance to wealth obtained by their original modes. It is, however, probable that no system of policy, either commercial or political, however wise or moderate, could have prevented the wars in which the Hanseatic League were involved. They stood on the defensive against their hostile neighbors, whose envy and jealousy were excited by the showy wealth of these cities. If commerce, therefore, brought on these wars, and defeated the great object of the league, it is evident that something more powerful than commercial sway was necessary to keep it in contact with the agricultural and political interests of the nation.[6]

The combination of agriculture, manufactures, and commerce is no doubt the true cause of greatness,—the opulence and power of those nations who study the interest of each alike. It ought therefore to be the policy of the rulers to guard the progress of these great branches with the same fostering care and protection,—to encourage one without depressing the other; and to watch their reciprocal bearings, connection, and affinity, that the general interest may be promoted and the resources consolidated into a mass of strength adequate or superior to the power of their enemies. The United States has not lost sight of this fact; and hence every department of its great interests is alike defended, protected, and encouraged. We may have wars; but they will never arise from our neglect of any one particular branch of the government, or of its source of revenue.

Perhaps no city in the world presented a greater display of wealth than did that of Bruges in the year 1301. She was one of the cities of the confederacy. It contained in that year sixty-eight companies of traders and artificers, while its citizens rivalled many of the European monarchs in their sumptuous mode of living. Some idea of their splendor may be formed from the following anecdote, recorded by Dr. Robinson in his “Historical Disquisitions,” who relates that, in the year 1301, Joanna of Navarre, the wife of Philip the Fair, of France, having been some days in Bruges, was so much struck with the splendor of the city and its grandeur, as well as the rich and costly dresses of the “citizen’s wives,” that she was moved by female envy to exclaim with indignation,—“I thought that I had been the only queen here; but I find that there are many hundreds more.”

The Hanse Towns had attained the summit of their power in 1428; but they began to decline the moment they became warlike,—thus neglecting their great commercial power, wealth, and influence. The rise of Holland accelerated their decline; and the general attention which other nations began to pay to manufactures and commerce, by distributing them more generally and equally amongst the people in different parts of Europe, destroyed that superiority which they had so long enjoyed.

The number and variety of the military undertakings in which the Hanse Towns embarked, contributed more powerfully, perhaps, than any of the causes above specified to accelerate their ruin. A general jealousy was raised; and the kings of France, Spain, and Denmark, and several States of Italy, forbid their towns to continue members of the confederacy. Upon this, the Teutonic Hanse Towns restricted the confederacy to Germany. About the middle of the seventeenth century the confederacy was almost wholly confined to the towns of Hamburg, Lubeck, and Bremen. They retained the appellation of the Hanseatic Towns, and claimed their former privileges, among which their postal system was included. Under the appellation of the Hanse Towns they were recognized at the peace of Utrecht, in 1715, and at the Definite Treaty of Indemnity, in 1805,—almost the last moment of their political existence.[7]

The first serious blow struck the postal system was that which it received from the Emperor Maximilian. He established a post between Austria and Normandy, and, as a sort of retaliatory measure, made it an espionage over his subjects through the medium of their correspondence, and also for the purpose of enriching himself by the profits of the enterprise. Fortunately, however, for the cause of justice and of letters, Maximilian died before he had inflicted this great wrong on the people to any extent. He died January 12, 1519.

Having brought the reader to this point of our postal history, it may not be out of place before we reach the fifteenth century—when it assumed a very different aspect—to give some account of the earlier history of art, pastoral life, language, writing materials, letters, &c., more or less connected with our subject.

II.

Nihil Sub Sole Novi.

“There is nothing new under the sun.” “There is no new thing,” says Solomon, “under the sun.”

We cannot speak of any thing, either of a useful or ornamental character, but we invariably cast our eyes over the ages of the world and trace up, or rather back, to its earliest period, their very origin. There is scarcely an art or a science of which we boast now but owes its existence to the past ages. We have the proofs on their paintings, their mechanics, their arts, and sciences: these are the evidences to prove how far they had advanced in knowledge before the world’s revolutions cast them back again to ignorance and gloom. With the downfall of cities—crumbling away under the fiat of the Almighty, or swallowed up by earthquakes—went the genius of ages; and from their ruins and the debris of classic temples came those traces of high art of which no other living evidences bore witness. The secret went down amid their tottering ruins, and left to after-ages the simple task of imitating their monumental sculptured beauties and fresco painting on the shattered walls of their ruined temples.

Well, then, may we exclaim with Solomon,

“There is no new thing under the sun.”

George R. Gliddon, in his great work of “Ancient Egypt,” speaking of the state of the arts in the earliest ages of Egyptian history, says:—

“Will not the historian deign to notice the prior origin of every art and science in Egypt a thousand years before the Pelasgians studded the isles and capes of the Archipelago with their forts and temples,—long before Etruscan civilization had smiled on Italian skies? And shall not the ethnographer, versed in Egyptian lore, proclaim the fact that the physiological, craniological, capillary, and cuticular distinctions of the human race existed on the distribution of mankind throughout the earth?”

“Philologists, astronomers, chemists, painters, architects, physicians must return to Egypt to learn the origin of language and writing; of the calendar and solar motion; of the art of cutting granite with a _copper_ chisel and giving elasticity to a _copper sword_; of making glass with the variegated hues of the rainbow; of moving single blocks of polished sienite 900 tons in weight for any distance by land and water; of building arches, round and pointed, with masonic precision unsurpassed at the present day, and antecedent, by 2000 years, to the “Cloaca Magna” of Rome; of sculpturing a Doric column 1000 years before the Dorians are known in history; of _fresco_ painting in imperishable colors; and of practical knowledge in anatomy.

“Every craftsman can behold in Egyptian monuments the progress of his art 4000 years ago; and, whether it be a wheelwright building a chariot, a shoemaker drawing his twine, a leather-cutter using the selfsame form of a knife of old as is considered the best form now, a weaver throwing the same hand-shuttle, a whitesmith using that identical form of blowpipe but lately recognized to be the most efficient, the seal-engraver cutting in hieroglyphics such names as Shooph’s above 4300 years ago, or even the poulterer removing the _pip_ from geese, all these and many more astounding evidences of Egyptian priority now require but a glance at the plates of Rosellini.”

Perhaps the post-office, being a more modern invention, the result of man’s progress, and its use essential to his present wants and governmental requirements, claims more originality than many of those inventions which a ruder state of society devised. And yet even here we actually owe to those ages much of the material which makes up our great postal superstructure. We learned from them how messengers, couriers, and the transmitting of letters formed an important part of their social system, and how it ultimately grew into a political one, under kings and emperors, through all subsequent ages.

_PASTORAL LIFE._

“Nothing great, nothing useful, nothing high and ennobling, nothing worthy of man’s nature, of his lofty origin and ultimate exalted destiny has ever been accomplished but by toil; by diligent and well-directed effort, by the busy hand guided in its effort by the wise, thoughtful, hard-working brain.”—_Anon._

When God said, “Let there be light: and there was light,” it was not the mere flash of the brightness of heaven over the earth, but a light that was to be as lasting as creation itself.

Every thing that sprung up from the earth in its order and beauty received the spirit of a new life from this holy and divine light. And when man in the image of his Maker stood in the Garden of Eden, there shone around him another light,—an emanation from God himself. Mind—intellect—power!

Man was the pioneer of the science of government. Deity planned it, and, as the crowning work of his creation, said:—

“_Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth._”

As the earth became peopled the wants of man called forth all those energies requisite to sustain life by labor or otherwise; and these brought forth the mind’s attributes combined, and the world became a mirror reflecting Him who created it.

Pastoral life, in the early ages of the world’s history, afforded in itself the means of providing for the wants of man. This led to the cultivation of the soil and the raising of cattle.

Before the flood, Abel was a keeper of sheep, and Jabez was the father of such as dwell in tents and have cattle. Then came trades and professions. These led to art, art to science; and, as their numbers increased, they soon found that their sources from which they derived their subsistence—the spontaneous fruits of the earth and the flesh of wild animals killed in the chase—were insufficient to maintain them. Hence they were obliged to have recourse to other means. Property being established and ascertained, men began to exchange one rude commodity for another. While their wants and desires were confined within narrow bounds, they had no other idea of traffic but that of simple barter. The husbandman exchanged a part of his harvest for the cattle of the shepherd; the hunter gave the prey which he had caught at the chase for the honey and the fruits which his neighbor had gathered in the woods. Thus, commercial intercourse began and extended throughout the community. It reached still farther. It passed in its onward career from city to city, and from kingdom to kingdom, till at last it comprehended and united the remotest regions of the earth.

Then came trades and professions. These led to art, art to science, and science to the highest degree of knowledge the human mind is capable of attaining. Men became great: greatness led to power,—power to rule and govern. The combining of all these elementary steps led to the creation of kings, emperors, and lords. Then followed the division of classes. The phases of human intellect harmonized the whole system of rule, and men acknowledged in time the one great axiom, that “Knowledge is power.”

As language, writing, and writing-materials are all, more or less, connected with any subject identified with the welfare, the interest, and honor of a nation, as well as of mankind, they will not be considered out of place if alluded to here in connection with the subject of this work. First:—

_LANGUAGE._

Blair, in his introduction to his Lectures on Rhetoric, speaking of language, says:—“One of the most distinguished privileges which Providence has conferred upon mankind is the power of communicating their thoughts to one another. Destitute of this power, reason would be a solitary and, in some measure, an unavoidable principle. Speech is the great instrument by which man becomes beneficial to man; and it is to the intercourse and transmission of thought, by means of speech, that we are chiefly indebted for the improvement of thought itself.”

Tooke, in one of his admirable golden sentences, says:—“The first aim of language was to communicate our thoughts; the second, to do it with dispatch.”

“And all the worlde was of one tongue and one language.”—_Bible_, 1551, _Gen._ xi.

Language came into the world along with all things that had life. It was the voice of nature speaking through things animate, giving form and harmony to objects animate as well as inanimate; and all of which, as soon as created, God pronounced good.

Flowers had their language, and there was music in the spheres. Trees murmured through their deep forest-home long before the woodman’s axe stripped them of their mode of expressing their wild æolian sounds to each other. And there was language in waterfalls, mountain cataracts, as well as music in the sound, though expressed in thundertones; and, as the spirit of Deity passed over the earth, all living things found tongue, thought, expression, and the human voice syllabled the words and commands of its Maker. Language, therefore, is a divine institution.

Horace, Pliny, Juvenal, and others, held the opinion that it was a divine institution, and only reached its present state after a long and gradual improvement of the human family.

Many of the ancient philosophers and poets believed that men were originally “a dumb, low herd.”

“Mutum et turpe pecus.”

Lord Monboddo—who, in his work on “the Origin of Language,” labors to prove that man is but a higher species of monkey—thinks that originally the human race had only a few monosyllables, such as, Ha, he, hi, ho, by which, like beasts, they expressed certain emotions. Others, again, assert that the early races were in all things rude and savage, totally ignorant of the arts, unable to communicate with each other, except in the imperfect manner of beasts, and sensible of nothing save hunger, pain, and similar emotions. Cicero, alluding to the human race in primeval ages, says:—

“There was a time when men wandered everywhere through life after the manner of beasts, and supported themselves by eating the food of beasts. Fields and mountains, hills and dales were alike their homes.”

Rousseau represents men as originally without language, as unsocial by nature, and totally ignorant of the ties of society. He does not, however, seek to explain how language arose, being disheartened at the outset by the difficulty of deciding whether language was more necessary for the institution of society, or society for the invention of language.

Language is beyond doubt a divine institution, invented by Deity, and by him made known to the human race. If language was devised by man, the invention would not have been at once matured, but must have been the result of the necessities and experience of successive generations. Adam and Eve, in the garden of Eden, spoke a language the purity of which continued until its final disruption at the building of the Tower of Babel.

What language is more beautiful and expressive than that of the Hebrew? It is the language of Deity, and it pleased our Lord Jesus to make use of it when he spake from heaven unto Paul.

There are said to be no less than 3425 known languages in use in the world, of which 937 are Asiatic, 588 European, 276 African, and 1624 American languages and dialects.

By calculation from the best dictionaries, for each of the following languages there are about 20,000 words in the Spanish, 22,000 in the English, 38,000 in the Latin, 30,000 in the French, 45,000 in the Italian, 50,000 in the Greek, and 80,000 in the German.

In the estimate of the number of words in the English language it includes, of course, not only the radical words, but also derivatives, except the preterites and participles of verbs; to which must be added some few terms which, though set down in the dictionaries, are either obsolete or have never ceased to be considered foreign. Of these about 23,000, or nearly five-eighths, are of Anglo-Saxon origin.

The alphabets of different nations contain the following number of letters:—English, 26; French, 23; Italian, 20; Spanish, 27; German, 26; Sclavonic, 27; Russian, 41; Latin, 22; Hebrew, 22; Greek, 24;[8] Arabic, 28; Persian, 32; Turkish, 33; Sanscrit, 50; Chinese, 214.

Anthony Brewer (1617) thus characterized those best known:—

“The ancient Hebrew, clad with mysteries; The learned Greek, rich in fit epithets, Blest in the lovely marriage of pure words; The Chaldean wise; the Arabian physical; The Roman eloquent; the Tuscan grave; The braving Spanish, and the smooth-tong’d French.”

The Hebrew language and letters are derived from the Phœnician, since Tyre, Sidon, &c. were distinguished cities in the age of Moses and Joshua. Even Abraham lived in their territory.

Sanscrit is the basis of Hindoo learning, and said to be the first character.

The most ancient Arabic, called Kufick, so named from Kufa, on the Euphrates, and is not now in use. The modern Arabic was invented by the Vizier Moluch, A. D. 933, in which he wrote the Koran.

Armenian is used in Armenia, Asia Minor, Syria, Tartary, &c. It approaches the Chaldean or Syriac, and the Greek.

Chaldean, Phœnician, or Syriac, ascribed to Adam, Enoch, Noah, Abraham, and Moses, is the same as the Hebrew.

The Coptic is an alphabet so called from Coptos in Egypt,—a mixture of Greek and Egyptian.

Ethiopic, or Abyssinian, is derived from the Samaritan, or Phœnician.

The Etruscan was the first alphabet used in Italy, and so called from the Etrusci, the most ancient inhabitants.

Gothic: the most ancient characters under this name are attributed to Bishop Ulphilas.

Cadmus, the Phœnician, introduced the first Greek alphabet into Bœotia, where he settled in B. C. 1500; though Diodorus says the Pelasgian letters were prior to the Cadmean.

The Greeks called the Phœnicians _Pelasgü quasi Pelagi_, because they traversed the ocean and carried on commerce with other nations.

Scaliger supposes the Phœnician to have been the original Hebrew character, otherwise the Samaritan,—which is generally supposed to be that which was used by the Jews from the time of Moses to the Captivity.

The alphabet of the Sanscrit is called the devanagari.

The Oriental alphabets are the Hebrew, ancient and modern; Rabbinical; Samaritan, ancient and modern; Phœnician; Egyptian hieroglyphic; Chinese characters.

The Irish alphabet is the Phœnician.

III.

Origin of the Materials of Writing, Tablets, etc.

The art of writing is very ancient. Its origin is actually lost in the distance of time. From one point, however,—this side of the gulf of lost ages, in which high art perished, and with it the key to all its antediluvian greatness,—we date our history.

The Bible gives us the earliest notice on the subject that is anywhere to be found. The most ancient mode of writing was on _cinders_, on bricks, and on _tables of stone_; afterwards on _plates_ of various materials, on _ivory_ and similar articles. One of the earliest methods was to cut out the letters on a tablet of stone. Moses, we are told, received the two tables of the Covenant on Mount Sinai, written with the finger of God; and before that, Moses himself was not ignorant of the use of letters.[9] [Exodus xxiv. 4; xvii. 14.] A learned writer says:—“In Genesis v. 1, ‘This is the book of the generations of Adam,’ reference is made to the book of genealogy; whence it irresistibly follows that writing must have been in use among the antediluvian patriarchs; and, under the view that writing was a divine revelation, the same almighty power that, according to the preceding proposition, instructed Moses, could have equally vouchsafed a similar inspiration to any patriarch from Adam to Noah. Nor does it seem consistent with the merciful dispensation which preserved Noah’s family through the grand cataclysm, and had condescended, according to the biblical record, to teach him those multitudinous arts indispensably necessary to the construction of a vessel destined to pass uninjured through the tempests of the Deluge, that the Almighty, by withholding the art of writing, should have left the account of antediluvian events to the vicissitudes of oral tradition, or denied to Noah’s family the practice of this art, which, it is maintained, was conceded first to Moses.”

It is said that “Moses was learned in all the wisdom of the Egyptians.” The five books of Moses carry with them internal evidence, not of one sole, connected, and original composition, but of a _compilation_ by an inspired writer from earlier annals. The genealogical tables and family records of various tribes that are found embodied in the Pentateuch, bear the appearance of documents copied from written archives. We have the authority of Genesis v. 1 for asserting the existence of a book of genealogies in the time of Noah; and a city mentioned by Joshua was named in Hebrew “Kirjath Sefer,” “The City of Letters.” It is impossible to prove that letters were unknown before Moses; and the Hebrews of his day appear to have had two distinct modes of writing the characters of which, in one case, were “_alphabetic_,” and in the other “_symbolic_.” The inscription on the ephod itself is said—Exodus xxviii. 36—to have been written in characters “like the engravings of a signet.”