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hand-axes which make possible the observation of his cultural traditions, late forms of Homo erectus left behind the earliest surviving traces of constructed dwellings (huts, sometimes fifty feet long, built of branches,with stone-slab or skin floors), the earliest worked wood, the first wooden spear and the earliest container, a wooden bowl. Creation on such a scale hints strongly at a new level of mentality, at a conception of the object formed before manufacture is begun, and perhaps an idea of process. Some have argued far more. In the repetition of simple forms, triangles, ellipses and ovals, in huge numbers of examples of stone tools, there has been discerned intense care to produce regular shapes which does not seem proportionate to any small gain in efficiency which may have been achieved. Can there be discerned in this the first tiny budding of the aesthetic sense?
    The greatest of prehistoric technical and cultural advances was made when some of these creatures learnt how to manage fire. Until recently, the earliest available evidence of its use came from China, and probably from between three and five hundred thousand years ago. But very recent discoveries in the Transvaal have provided evidence, convincing to many scholars, that hominids there were using fire well before that. It remains fairly certain that Homo erectus never learnt how to make fire and that even his successors did not for a long time possess this skill. That he knew how to use it, on the other hand, is indisputable. The importance of this knowledge is attested by the folklore of many later peoples; in almost all of them a heroic figure or magical beast first seizes fire. A violation of the supernatural order is implied: in the Greek legend Prometheus steals the fire of the gods. This is suggestive, not solid, but perhaps the first fire was taken from outbreaks of natural gas or volcanic activity. Culturally, economically, socially and technologically, fire was a revolutionary instrument – if we again remember that a prehistoric ‘revolution’ took millennia. It brought the possibility of warmth and light and therefore of a double extension of the habitable environment, into the cold and into the dark. In physical terms, one obvious expression of this was the occupation of caves. Animals could now be driven out and kept out by fire (and perhaps the seed lies here of the use of fire to drive big game in hunting). Technology could move forward: spears could be hardened in fires and cooking became possible, indigestible substances such as seeds becoming sources of food and distasteful or bitter plants edible. This must have stimulated attention to the variety and availability of plant life; the science of botany was stirring without anyone knowing it.
    Fire must have influenced mentality more directly, too. It was another factor strengthening the tendency to conscious inhibition and restraint, and therefore their evolutionary importance. The focus of the cooking fire as the source of light and warmth had also the deep psychological power which it still retains. Around the hearths after dark gathered a communityalmost certainly already aware of itself as a small and meaningful unit against a chaotic and unfriendly background. Language – of whose origins we as yet know nothing – would have been sharpened by a new kind of group intercourse. The group itself would be elaborated, too, in its structure. At some point, fire-bearers and fire specialists appeared, beings of awesome and mysterious importance, for on them depended life and death. They carried and guarded the great liberating tool, and the need to guard it must sometimes have made them masters. Yet the deepest tendency of this new power always ran towards the liberation of mankind. Fire began to break up the iron rigidity of night and day and even the discipline of the seasons. It thus carried further the breakdown of the great objective natural rhythms which bound our fireless ancestors.