Sapiens: A Brief History of Humankind

by Yuval Noah Harari

For thousands of years, philosophers, thinkers and prophets have besmirched money and called it the root of all evil. Be that as it may, money is also the apogee of human tolerance. Money is more open-minded than language, state laws, cultural codes, religious beliefs and social habits. Money is the only trust system created by humans that can bridge almost any cultural gap, and that does not discriminate on the basis of religion, gender, race, age or sexual orientation. Thanks to money, even people who don’t know each other and don’t trust each other can nevertheless cooperate effectively.

For although money builds universal trust between strangers, this trust is invested not in humans, communities or sacred values, but in money itself and in the impersonal systems that back it. We do not trust the stranger, or the next-door neighbour – we trust the coin they hold. If they run out of coins, we run out of trust. As money brings down the dams of community, religion and state, the world is in danger of becoming one big and rather heartless marketplace.

In reply to Roman peace offers, the chieftain Calgacus called the Romans ‘the ruffians of the world’, and said that ‘to plunder, slaughter and robbery they give the lying name of empire; they make a desert and call it peace’.

The imperial culture of Rome was Greek almost as much as Roman. The imperial Abbasid culture was part Persian, part Greek, part Arab. Imperial Mongol culture was a Chinese copycat. In the imperial United States, an American president of Kenyan blood can munch on Italian pizza while watching his favourite film, Lawrence of Arabia, a British epic about the Arab rebellion against the Turks.

Today religion is often considered a source of discrimination, disagreement and disunion. Yet, in fact, religion has been the third great unifier of humankind, alongside money and empires.

Religion can thus be defined as a system of human norms and values that is founded on a belief in a superhuman order.

A leading theory about the origin of the gods argues that gods gained importance because they offered a solution to this problem. Gods such as the fertility goddess, the sky god and the god of medicine took centre stage when plants and animals lost their ability to speak, and the gods’ main role was to mediate between humans and the mute plants and animals.

Monotheists have tended to be far more fanatical and missionary than polytheists. A religion that recognises the legitimacy of other faiths implies either that its god is not the supreme power of the universe, or that it received from God just part of the universal truth. Since monotheists have usually believed that they are in possession of the entire message of the one and only God, they have been compelled to discredit all other religions.

impossible. Gautama grounded these meditation techniques in a set of ethical rules meant to make it easier for people to focus on actual experience and to avoid falling into cravings and fantasies. He instructed his followers to avoid killing, promiscuous sex and theft, since such acts necessarily stoke the fire of craving (for power, for sensual pleasure or for wealth). When the flames are completely extinguished, craving is replaced by a state of perfect contentment and serenity, known as nirvana (the literal meaning of which is ‘extinguishing the fire’). Those who have attained nirvana are fully liberated from all suffering. They experience reality with the utmost clarity, free of fantasies and delusions. While they will most likely still encounter unpleasantness and pain, such experiences cause them no misery. A person who does not crave cannot suffer.

If the mind of a person is free of all craving, no god can make him miserable. Conversely, once craving arises in a person’s mind, all the gods in the universe cannot save him from suffering.

Was Cook’s ship a scientific expedition protected by a military force or a military expedition with a few scientists tagging along? That’s like asking whether your petrol tank is half empty or half full. It was both. The Scientific Revolution and modern imperialism were inseparable. People such as Captain James Cook and the botanist Joseph Banks could hardly distinguish science from empire. Nor could luckless Truganini.

It’s unquestionable that from 1850 onward European domination rested to a large extent on the military–industrial–scientific complex and technological wizardry. All successful late modern empires cultivated scientific research in the hope of harvesting technological innovations, and many scientists spent most of their time working on arms, medicines and machines for their imperial masters. A common saying among European soldiers facing African enemies was ‘Come what may, we have machine guns, and they don’t.’ Civilian technologies were no less important. Canned food fed soldiers, railroads and steamships transported soldiers and their provisions, while a new arsenal of medicines cured soldiers, sailors and locomotive engineers.

What potential did Europe develop in the early modern period that enabled it to dominate the late modern world? There are two complementary answers to this question: modern science and capitalism. Europeans were used to thinking and behaving in a scientific and capitalist way even before they enjoyed any significant technological advantages. When the technological bonanza began, Europeans could harness it far better than anybody else. So it is hardly coincidental that science and capitalism form the most important legacy that European imperialism has bequeathed the post-European world of the twenty-first century.

What forged the historical bond between modern science and European imperialism? Technology was an important factor in the nineteenth and twentieth centuries, but in the early modern era it was of limited importance. The key factor was that the plant-seeking botanist and the colony-seeking naval officer shared a similar mindset. Both scientist and conqueror began by admitting ignorance – they both said, ‘I don’t know what’s out there.’ They both felt compelled to go out and make new discoveries. And they both hoped the new knowledge thus acquired would make them masters of the world.

The first modern man was Amerigo Vespucci, an Italian sailor who took part in several expeditions to America in the years 1499–1504. Between 1502 and 1504, two texts describing these expeditions were published in Europe. They were attributed to Vespucci. These texts argued that the new lands discovered by Columbus were not islands off the East Asian coast, but rather an entire continent unknown to the Scriptures, classical geographers and contemporary Europeans. In 1507, convinced by these arguments, a respected mapmaker named Martin Waldseemüller published an updated world map, the first to show the place where Europe’s westward-sailing fleets had landed as a separate continent. Having drawn it, Waldseemüller had to give it a name. Erroneously believing that Amerigo Vespucci had been the person who discovered it, Waldseemüller named the continent in his honour – America. The Waldseemüller map became very popular and was copied by many other cartographers, spreading the name he had given the new land. There is poetic justice in the fact that a quarter of the world, and two of its seven continents, are named after a little-known Italian whose sole claim to fame is that he had the courage to say, ‘We don’t know.’

The Zheng He expeditions prove that Europe did not enjoy an outstanding technological edge. What made Europeans exceptional was their unparalleled and insatiable ambition to explore and conquer. Although they might have had the ability, the Romans never attempted to conquer India or Scandinavia, the Persians never attempted to conquer Madagascar or Spain, and the Chinese never attempted to conquer Indonesia or Africa. Most Chinese rulers left even nearby Japan to its own devices. There was nothing peculiar about that. The oddity is that early modern Europeans caught a fever that drove them to sail to distant and completely unknown lands full of alien cultures, take one step on to their beaches, and immediately declare, ‘I claim all these territories for my king!’

not one expedition of either exploration or conquest was ever sent to America from the Islamic world, India or China.

Only in the twentieth century did non-European cultures adopt a truly global vision. This was one of the crucial factors that led to the collapse of European hegemony. Thus in the Algerian War of Independence (1954–62), Algerian guerrillas defeated a French army with an overwhelming numerical, technological and economic advantage. The Algerians prevailed because they were supported by a global anti-colonial network, and because they worked out how to harness the world’s media to their cause – as well as public opinion in France itself. The defeat that little North Vietnam inflicted on the American colossus was based on a similar strategy. These guerrilla forces showed that even superpowers could be defeated if a local struggle became a global cause. It is interesting to contemplate what might have happened had Montezuma been able to manipulate public opinion in Spain and gain assistance from one of Spain’s rivals – Portugal, France or the Ottoman Empire.

For modern Europeans, building an empire was a scientific project, while setting up a scientific discipline was an imperial project.

The great door swung open, and out came a rush of ancient but lively voices – the bustle of Sumerian bazaars, the proclamations of Assyrian kings, the arguments of Babylonian bureaucrats. Without the efforts of modern European imperialists such as Rawlinson, we would not have known much about the fate of the ancient Middle Eastern empires.

Linguistics received enthusiastic imperial support. The European empires believed that in order to govern effectively they must know the languages and cultures of their subjects. British officers arriving in India were supposed to spend up to three years in a Calcutta college, where they studied Hindu and Muslim law alongside English law; Sanskrit, Urdu and Persian alongside Greek and Latin; and Tamil, Bengali and Hindustani culture alongside mathematics, economics and geography. The study of linguistics provided invaluable help in understanding the structure and grammar of local languages.

Throughout the nineteenth and early twentieth centuries, fewer than 5,000 British officials, about 40,000–70,000 British soldiers, and perhaps another 100,000 British business people, hangers-on, wives and children were sufficient to conquer and rule up to 300 million Indians.

No less important was the fact that science gave the empires ideological justification.

Imperialists claimed that their empires were not vast enterprises of exploitation but rather altruistic projects conducted for the sake of the non-European races

As Jesus said, ‘It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God’ (Matthew 19:24).