Essays on Education and Kindred Subjects / Everyman's Library

by Herbert Spencer

At the same time, too, and out of the same mental processes, came the first distinct ideas of number. In the earliest stages, the presentation of several like objects produced merely an indefinite conception of multiplicity; as it still does among Australians, and Bushmen, and Damaras, when the number presented exceeds three or four. With such a fact before us we may safely infer that the first clear numerical conception was that of duality as contrasted with unity. And this notion of duality must necessarily have grown up side by side with those of likeness and equality; seeing that it is impossible to recognise the likeness of two things without also perceiving that there are two. From the very beginning the conception of number must have been as it is still, associated with the likeness or equality of the things numbered. If we analyse it, we find that simple enumeration is a registration of repeated impressions of any kind. That these may be capable of enumeration it is needful that they be more or less alike; and before any absolutely true numerical results can be reached, it is requisite that the units be absolutely equal. The only way in which we can establish a numerical relationship between things that do not yield us like impressions, is to divide them into parts that do yield us like impressions. Two unlike magnitudes of extension, force, time, weight, or what not, can have their relative amounts estimated only by means of some small unit that is contained many times in both; and even if we finally write down the greater one as a unit and the other as a fraction of it, we state, in the denominator of the fraction, the number of parts into which the unit must be divided to be comparable with the fraction.

It is, indeed, true, that by an evidently modern process of abstraction, we occasionally apply numbers to unequal units, as the furniture at a sale or the various animals on a farm, simply as so many separate entities; but no true result can be brought out by calculation with units of this order. And, indeed, it is the distinctive peculiarity of the calculus in general, that it proceeds on the hypothesis of that absolute equality of its abstract units, which no real units possess; and that the exactness of its results holds only in virtue of this hypothesis. The first ideas of number must necessarily then have been derived from like or equal magnitudes as seen chiefly in organic objects; and as the like magnitudes most frequently observed magnitudes of extension, it follows that geometry and arithmetic had a simultaneous origin.

Not only are the first distinct ideas of number co-ordinate with ideas of likeness and equality, but the first efforts at numeration displayed the same relationship. On reading the accounts of various savage tribes, we find that the method of counting by the fingers, still followed by many children, is the aboriginal method. Neglecting the several cases in which the ability to enumerate does not reach even to the number of fingers on one hand, there are many cases in which it does not extend beyond ten—the limit of the simple finger notation. The fact that in so many instances, remote, and seemingly unrelated nations, have adopted ten as their basic number; together with the fact that in the remaining instances the basic number is either five (the fingers of one hand) or twenty (the fingers and toes); almost of themselves show that the fingers were the original units of numeration. The still surviving use of the word digit, as the general name for a figure in arithmetic, is significant; and it is even said that our word ten (Sax. tyn; Dutch, tien; German, zehn) means in its primitive expanded form two hands. So that originally, to say there were ten things, was to say there were two hands of them.

From all which evidence it is tolerably clear that the earliest mode of conveying the idea of any number of things, was by holding up as many fingers as there were things; that is—using a symbol which was equal, in respect of multiplicity, to the group symbolised. For which inference there is, indeed, strong confirmation in the recent statement that our own soldiers are even now spontaneously adopting this device in their dealings with the Turks. And here it should be remarked that in this recombination of the notion of equality with that of multiplicity, by which the first steps in numeration are effected, we may see one of the earliest of those inosculations between the diverging branches of science, which are afterwards of perpetual occurrence.

Indeed, as this observation suggests, it will be well, before tracing the mode in which exact science finally emerges from the merely approximate judgments of the senses, and showing the non-serial evolution of its divisions, to note the non-serial character of those preliminary processes of which all after development is a continuation. On reconsidering them it will be seen that not only are they divergent growths from a common root, not only are they simultaneous in their progress; but that they are mutual aids; and that none can advance without the rest. That completeness of classification for which the unfolding of the perceptions paves the way, is impossible without a corresponding progress in language, by which greater varieties of objects are thinkable and expressible. On the one hand it is impossible to carry classification far without names by which to designate the classes; and on the other hand it is impossible to make language faster than things are classified.

Again, the multiplication of classes and the consequent narrowing of each class, itself involves a greater likeness among the things classed together; and the consequent approach towards the notion of complete likeness itself allows classification to be carried higher. Moreover, classification necessarily advances pari passu with rationality—the classification of things with the classification of relations. For things that belong to the same class are, by implication, things of which the properties and modes of behaviour—the co-existences and sequences—are more or less the same; and the recognition of this sameness of co-existences and sequences is reasoning. Whence it follows that the advance of classification is necessarily proportionate to the advance of generalisations. Yet further, the notion of likeness, both in things and relations, simultaneously evolves by one process of culture the ideas of equality of things and equality of relations; which are the respective bases of exact concrete reasoning and exact abstract reasoning—Mathematics and Logic. And once more, this idea of equality, in the very process of being formed, necessarily gives origin to two series of relations—those of magnitude and those of number: from which arise geometry and the calculus. Thus the process throughout is one of perpetual subdivision and perpetual intercommunication of the divisions. From the very first there has been that consensus of different kinds of knowledge, answering to the consensus of the intellectual faculties, which, as already said, must exist among the sciences.

Let us now go on to observe how, out of the notions of equality and number, as arrived at in the manner described, there gradually arose the elements of quantitative prevision.

Equality, once having come to be definitely conceived, was readily applicable to other phenomena than those of magnitude. Being predicable of all things producing indistinguishable impressions, there naturally grew up ideas of equality in weights, sounds, colours, etc.; and indeed it can scarcely be doubted that the occasional experience of equal weights, sounds, and colours, had a share in developing the abstract conception of equality—that the ideas of equality in size, relations, forces, resistances, and sensible properties in general, were evolved during the same period. But however this may be, it is clear that as fast as the notion of equality gained definiteness, so fast did that lowest kind of quantitative prevision which is achieved without any instrumental aid, become possible.

The ability to estimate, however roughly, the amount of a foreseen result, implies the conception that it will be equal to a certain imagined quantity; and the correctness of the estimate will manifestly depend upon the accuracy at which the perceptions of sensible equality have arrived. A savage with a piece of stone in his hand, and another piece lying before him of greater bulk of the same kind (a fact which he infers from the equality of the two in colour and texture) knows about what effort he must put forth to raise this other piece; and he judges accurately in proportion to the accuracy with which he perceives that the one is twice, three times, four times, etc., as large as the other; that is—in proportion to the precision of his ideas of equality and number. And here let us not omit to notice that even in these vaguest of quantitative previsions, the conception of equality of relations is also involved. For it is only in virtue of an undefined perception that the relation between bulk and weight in the one stone is equal to the relation between bulk and weight in the other, that even the roughest approximation can be made.

But how came the transition from those uncertain perceptions of equality which the unaided senses give, to the certain ones with which science deals? It came by placing the things compared in juxtaposition. Equality being predicated of things which give us indistinguishable impressions, and no accurate comparison of impressions being possible unless they occur in immediate succession, it results that exactness of equality is ascertainable in proportion to the closeness of the compared things. Hence the fact that when we wish to judge of two shades of colour whether they are alike or not, we place them side by side; hence the fact that we cannot, with any precision, say which of two allied sounds is the louder, or the higher in pitch, unless we hear the one immediately after the other; hence the fact that to estimate the ratio of weights, we take one in each hand, that we may compare their pressures by rapidly alternating in thought from the one to the other; hence the fact, that in a piece of music we can continue to make equal beats when the first beat has been given, but cannot ensure commencing with the same length of beat on a future occasion; and hence, lastly, the fact, that of all magnitudes, those of linear extension are those of which the equality is most accurately ascertainable, and those to which by consequence all others have to be reduced. For it is the peculiarity of linear extension that it alone allows its magnitudes to be placed in absolute juxtaposition, or, rather, in coincident position; it alone can test the equality of two magnitudes by observing whether they will coalesce, as two equal mathematical lines do, when placed between the same points; it alone can test equality by trying whether it will become identity. Hence, then, the fact, that all exact science is reducible, by an ultimate analysis, to results measured in equal units of linear extension.