A fellow blogger asked for help the other week. What was the specific source – by page reference – to Arthur C. Clarke’s ‘Third Law’?
It was first published in his book Profiles of the Future – which was variously issued from 1958. My edition is the revised version published by Pan Books of London in 1973. And on p. 39 of that edition, as a footnote, Clarke outlines the Law: ‘Any sufficiently advanced technology is indistinguishable from magic’.
It was a throw-away point in a footnote to a lengthy chapter discussing the way conservative twentieth century science usually fails to admit to progress.
Fair point in that context, but I couldn’t help thinking of Europe’s history of exploration around the globe, which was built around wowing locals with techno-trickery and then bashing them with it. Toledo steel was one of several ways in which Hernan Cortez and subsequent marauders knocked over South and Middle American kingdoms in the sixteenth century.
It was a disparity that became extreme as Europe’s technical base improved, leading – ultimately – to the appalling massacre in 1893 of spear-wielding Matabele warriors by a handful of Cecil Rhodes’ Maxim gunners. ‘Whatever happens/we have got/ the Maxim Gun/ and they have not,’ Hilaire Belloc intoned in wake of the battle.
The conceit of the age – echoed in Clarke’s Law – was that the indigenous peoples who saw European technology looked on it as magic. And it’s true to the extent that, if we lack any concept of the principle behind something, it may as well be magic. The notion of TV, for instance, was absolutely magical before the discovery of electromagnetic transmission; and even a top scientist from (let’s say) the late seventeenth century would have little chance of comprehending one, if they saw it. But I bet that if the principle was explained, they’d soon realise it wasn’t magic at all – just following a principle not yet known.
The same’s true, I think, of the way Europe’s technology was received across the world as it spread during their age of expansion. I think that sometimes the words of magic were used by indigenous peoples seeing the British demonstrate – usually – firearms. But that didn’t betray lack of understanding of the foreign technical concepts. The actual problem was they didn’t initially have the wording. The best evidence I have for this is in the collision between industrialising Britain and Maori in New Zealand, during the early nineteenth century.
Maori picked up British industrial products very quickly from the 1810s, including armaments. These were acculturated – drawn into Maori systems of tikanga (culture), in part by co-opting words already in use. The musket became the ‘pu’, for instance – a word for a blowpipe. But Maori very well understood the principles – certainly going out of their way to learn about armaments and warfare. Some rangatira (chiefs) even made the journey to London to learn more, among them Hongi Hika, who visited the arsenal at Woolwich in 1821 and learned of musket-age warfare and defences; and Te Rauparaha, who was taught about trench warfare in Sydney in 1830.
For ‘contact-age’ Maori, British industrial technology was not ‘magic’ at all – it was something to be investigated, understood and co-opted for use in New Zealand. And I suspect that’s how the same technology was also received by indigenous peoples elsewhere.
I don’t know whether Clarke thought of it that way; I suspect his targets, more particularly, were fuddy-duddies in his own establishment who wouldn’t accept that there might be new scientific principles.
Is there a technology you regard as potentially ‘magical’ to others?
Copyright © Matthew Wright 2014