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intelligence (n.)
late 14c., "the highest faculty of the mind, capacity for comprehending general truths;" c. 1400, "faculty of understanding, comprehension," from Old French intelligence (12c.) and directly from Latin intelligentia, intellegentia "understanding, knowledge, power of discerning; art, skill, taste," from intelligentem (nominative intelligens) "discerning, appreciative," present participle of intelligere "to understand, comprehend, come to know," from assimilated form of inter "between" (see inter-) + legere "choose, pick out, read," from PIE root *leg- (1) "to collect, gather," with derivatives meaning "to speak (to 'pick out words')."
Meaning "superior understanding, sagacity, quality of being intelligent" is from early 15c. Sense of "information received or imparted, news" first recorded mid-15c., especially "secret information from spies" (1580s). Meaning "a being endowed with understanding or intelligence" is late 14c. Intelligence quotient first recorded 1921 (see I.Q.).
THE RELIGION OF ANCIENT EGYPT
by William Matthew Flinders Petrie
CHAPTER I
THE NATURE OF GODS
Before dealing with the special varieties of the Egyptians' belief in gods, it is best to try to avoid a misunderstanding of their whole conception of the supernatural. The term god has come to tacitly imply to our minds such a highly specialised group of attributes, that we can hardly throw our ideas back into the more remote conceptions to which we also attach the same name. It is unfortunate that every other word for supernatural intelligences has become debased, so that we cannot well speak of demons, devils, ghosts, or fairies without implying a noxious or a trifling meaning, quite unsuited to the ancient deities that were so beneficent and powerful. If then we use the word god for such conceptions, it must always be with the reservation that the word has now a very different meaning from what it had to ancient minds.
To the Egyptian the gods might be mortal; even Ra, the sun-god, is said to have grown old and feeble, Osiris was slain, and Orion, the great hunter of the heavens, killed and ate the gods. The mortality of gods has been dwelt on by Dr. Frazer (Golden Bough), and the many instances of tombs of gods, and of the slaying of the deified man who was worshipped, all show that immortality was not a divine attribute. Nor was there any doubt that they might suffer while alive; one myth tells how Ra, as he walked on earth, was bitten by a magic serpent and suffered torments. The gods were also supposed to share in a life like that of man, not only in Egypt but in most ancient lands. Offerings of food and drink were constantly supplied to them, in Egypt laid upon the altars, in other lands burnt for a sweet savour. At Thebes the divine wife of the god, or high priestess, was the head of the harem of concubines of the god; and similarly in Babylonia the chamber of the god with the golden couch could only be visited by the priestess who slept there for oracular responses. The Egyptian gods could not be cognisant of what passed on earth without being informed, nor could they reveal their will at a distant place except by sending a messenger; they were as limited as the Greek gods who required the aid of Iris to communicate one with another or with mankind. The gods, therefore, have no divine superiority to man in conditions or limitations; they can only be described as pre-existent, acting intelligences, with scarcely greater powers than man might hope to gain by magic or witchcraft of his own. This conception explains how easily the divine merged into the human in Greek theology, and how frequently divine ancestors occurred in family histories. (By the word 'theology' is designated the knowledge about gods.)
CHAPTER II
THE NATURE OF MAN
Before we can understand what were the relations between man and the gods we must first notice the conceptions of the nature of man. In the prehistoric days of Egypt the position and direction of the body was always the same in every burial, offerings of food and drink were placed by it, figures of servants, furniture, even games, were included in the grave. It must be concluded therefore that it was a belief in immortality which gave rise to such a detailed ritual of the dead, though we have no written evidence upon this.
So soon as we reach the age of documents we find on tombstones that the person is denoted by the khu between the arms of the ka. From later writings it is seen that the khu is applied to a spirit of man; while the ka is not the body but the activities of sense and perception. Thus, in {8}the earliest age of documents, two entities were believed to vitalise the body.
The ka is more frequently named than any other part, as all funeral offerings were made for the ka. It is said that if opportunities of satisfaction in life were missed it is grievous to the ka, and that the ka must not be annoyed needlessly; hence it was more than perception, and it included all that we might call consciousness. Perhaps we may grasp it best as the 'self,' with the same variety of meaning that we have in our own word. The ka was represented as a human being following after the man; it was born at the same time as the man, but it persisted after death and lived in and about the tomb. It could act and visit other kas after death, but it could not resist the least touch of physical force. It was always represented by two upraised arms, the acting parts of the person. Beside the ka of man, all objects likewise had their kas, which were comparable to the human ka, and among these the ka lived. This view leads closely to the world of ideas permeating the material world in later philosophy.
The khu is figured as a crested bird, which has the meaning of 'glorious' or 'shining' in ordinary use. It refers to a less material conception than the ka, and may be called the intelligence or spirit.
The khat is the material body of man which was the vehicle of the ka, and inhabited by the khu.
The ba belongs to a different pneumatology to that just noticed. It is the soul apart from the body, figured as a human-headed bird. The concept probably arose from the white owls, with round heads and very human expressions, which frequent the tombs, flying noiselessly to and fro. The ba required food and drink, which were provided for it by the goddess of the cemetery. It thus overlaps the scope of the ka, and probably belongs to a different race to that which defined the ka.
The sahu or mummy is associated particularly with the ba; and the ba bird is often shown as resting on the mummy or seeking to re-enter it.
The khaybet was the shadow of a man; the importance of the shadow in early ideas is well known.
The sekhem was the force or ruling power of man, but is rarely mentioned.
The ab is the will and intentions, symbolised by the heart; often used in phrases, such as a man being 'in the heart of his lord,' 'wideness of {10}heart' for satisfaction, 'washing of the heart' for giving vent to temper.
The hati is the physical heart, the 'chief' organ of the body, also used metaphorically.
The ran is the name which was essential to man, as also to inanimate things. Without a name nothing really existed. The knowledge of the name gave power over its owner; a great myth turns on Isis obtaining the name of Ra by stratagem, and thus getting the two eyes of Ra—the sun and moon—for her son Horus. Both in ancient and modern races the knowledge of the real name of a man is carefully guarded, and often secondary names are used for secular purposes. It was usual for Egyptians to have a 'great name' and a 'little name'; the great name is often compounded with that of a god or a king, and was very probably reserved for religious purposes, as it is only found on religious and funerary monuments.
We must not suppose by any means that all of these parts of the person were equally important, or were believed in simultaneously. The ka, khu, and khat seem to form one group; the ba and sahu belong to another; the ab, hati, and sekhem are hardly more than metaphors, such as we commonly use; the khaybet is a later idea {11}which probably belongs to the system of animism and witchcraft, where the shadow gave a hold upon the man. The ran, name, belongs partly to the same system, but also is the germ of the later philosophy of idea.
The purpose of religion to the Egyptian was to secure the favour of the god. There is but little trace of negative prayer to avert evils or deprecate evil influences, but rather of positive prayer for concrete favours. On the part of kings this is usually of the Jacob type, offering to provide temples and services to the god in return for material prosperity. The Egyptian was essentially self-satisfied, he had no confession to make of sin or wrong, and had no thought of pardon. In the judgment he boldly averred that he was free of the forty-two sins that might prevent his entry into the kingdom of Osiris. If he failed to establish his innocence in the weighing of his heart, there was no other plea, but he was consumed by fire and by a hippopotamus, and no hope remained for him.
Entries linking to intelligence
inter-
word-forming element used freely in English, "between, among, during," from Latin inter (prep., adv.) "among, between, betwixt, in the midst of" (also used extensively as a prefix), from PIE *enter "between, among" (source also of Sanskrit antar, Old Persian antar "among, between," Greek entera (plural) "intestines," Old Irish eter, Old Welsh ithr "among, between," Gothic undar, Old English under "under"), a comparative of root *en "in."
A living prefix in English from 15c. and used with Germanic as well as Latinate words. Spelled entre- in French; most words borrowed into English in that form were re-spelled 16c. to conform with Latin except entertain, enterprise. In Latin, spelling shifted to intel- before -l-, hence intelligence, etc.
*leg- (1)
Proto-Indo-European root meaning "to collect, gather," with derivatives meaning "to speak" on the notion of "to gather words, to pick out words."
It forms all or part of: alexia; analects; analogous; analogue; analogy; anthology; apologetic; apologue; apology; catalogue; coil; colleague; collect; college; collegial; Decalogue; delegate; dialect; dialogue; diligence; doxology; dyslexia; eclectic; eclogue; elect; election; epilogue; hapax legomenon; homologous; horology; ideologue; idiolect; intelligence; lectern; lectio difficilior; lection; lector; lecture; leech (n.2) "physician;" legacy; legal; legate; legend; legible; legion; legislator; legitimate; lesson; lexicon; ligneous; ligni-; logarithm; logic; logistic; logo-; logogriph; logopoeia; Logos; -logue; -logy; loyal; monologue; neglect; neologism; philology; privilege; prolegomenon; prologue; relegate; sacrilege; select; syllogism; tautology; trilogy.
It is the hypothetical source of/evidence for its existence is provided by: Greek legein "to say, tell, speak, declare; to count," originally, in Homer, "to pick out, select, collect, enumerate;" lexis "speech, diction;" logos "word, speech, thought, account;" Latin legere "to gather, choose, pluck; read," lignum "wood, firewood," literally "that which is gathered," legare "to depute, commission, charge," lex "law" (perhaps "collection of rules"); Albanian mb-ledh "to collect, harvest;" Gothic lisan "to collect, harvest," Lithuanian lesti "to pick, eat picking;" Hittite less-zi "to pick, gather."
I.Q.
AI
counterintelligence
intellect
intellection
intellectual
intellige
inter-
word-forming element used freely in English, "between, among, during," from Latin inter (prep., adv.) "among, between, betwixt, in the midst of" (also used extensively as a prefix), from PIE *enter "between, among" (source also of Sanskrit antar, Old Persian antar "among, between," Greek entera (plural) "intestines," Old Irish eter, Old Welsh ithr "among, between," Gothic undar, Old English under "under"), a comparative of root *en "in."
A living prefix in English from 15c. and used with Germanic as well as Latinate words. Spelled entre- in French; most words borrowed into English in that form were re-spelled 16c. to conform with Latin except entertain, enterprise. In Latin, spelling shifted to intel- before -l-, hence intelligence, etc.
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*leg- (1)
Proto-Indo-European root meaning "to collect, gather," with derivatives meaning "to speak" on the notion of "to gather words, to pick out words."
It forms all or part of: alexia; analects; analogous; analogue; analogy; anthology; apologetic; apologue; apology; catalogue; coil; colleague; collect; college; collegial; Decalogue; delegate; dialect; dialogue; diligence; doxology; dyslexia; eclectic; eclogue; elect; election; epilogue; hapax legomenon; homologous; horology; ideologue; idiolect; intelligence; lectern; lectio difficilior; lection; lector; lecture; leech (n.2) "physician;" legacy; legal; legate; legend; legible; legion; legislator; legitimate; lesson; lexicon; ligneous; ligni-; logarithm; logic; logistic; logo-; logogriph; logopoeia; Logos; -logue; -logy; loyal; monologue; neglect; neologism; philology; privilege; prolegomenon; prologue; relegate; sacrilege; select; syllogism; tautology; trilogy.
It is the hypothetical source of/evidence for its existence is provided by: Greek legein "to say, tell, speak, declare; to count," originally, in Homer, "to pick out, select, collect, enumerate;" lexis "speech, diction;" logos "word, speech, thought, account;" Latin legere "to gather, choose, pluck; read," lignum "wood, firewood," literally "that which is gathered," legare "to depute, commission, charge," lex "law" (perhaps "collection of rules"); Albanian mb-ledh "to collect, harvest;" Gothic lisan "to collect, harvest," Lithuanian lesti "to pick, eat picking;" Hittite less-zi "to pick, gather."
I.Q.
1922, abbreviation of intelligence quotient, a 1921 translation of German Intelligenz-quotient, coined 1912 by German psychologist William L. Stern.
Intelligence is a general capacity of an individual consciously to adjust his thinking to new requirements: it is general mental adaptability to new problems and conditions of life. [Stern, "The Psychological Methods of Testing Intelligence," 1914]
Earlier, i.q. was an abbreviation of Latin idem quod "the same as."
AI
also a.i., by 1971, abbreviation of artificial intelligence. In early 20c. it stood for artificial insemination.
counterintelligence (n.)
also counter-intelligence, "act of preventing an enemy from obtaining secret information," 1940, from counter- + intelligence.
intellect (n.)
"the sum of the cognitive facilities (except sense or sense and imagination), the capacity for reasoning truth," late 14c. (but little used before 16c.), from Old French intellect "intellectual capacity" (13c.), and directly from Latin intellectus "discernment, a perception, understanding," noun use of past participle of intelligere "to understand, discern" (see intelligence). The Latin word was used to translate Greek nous "mind, thought, intellect" in Aristotle.
intellection (n.)
c. 1400, intellecioun "meaning, purpose;" mid-15c., "the understanding;" 1610s, "an act of understanding," from Old French intelleccion and directly from Medieval Latin intellectionem (nominative intellectio), noun of action from past participle stem of Latin intelligere "to understand, discern" (see intelligence).
intellectual (adj.)
late 14c., "grasped by the understanding" (rather than by the senses), from Old French intellectuel (13c.) and directly from Latin intellectualis "relating to the understanding," from intellectus "discernment, understanding," noun use of past participle of intelligere "to understand, discern" (see intelligence).
Sense of "characterized by a high degree of intellect" is from 1819. Meaning "appealing to or engaging the mental powers" is from 1834. Intellectual property "products of the intellect" is attested from 1845. Adjective formations in the sense "of or pertaining to the intellect" included intellective (early 15c.), intellectile (1670s).
intelligencer (n.)
1580s, "spy, informant," agent noun from intelligence. Perhaps modeled on French intelligencier or Italian intelligentiere. Meaning "bringer of news, one who conveys intelligence" is from 1630s; as a newspaper name from 1640s.
intelligent (adj.)
c. 1500, a back-formation from intelligence or else from Latin intelligentem (nominative intelligens), present participle of intelligere. Intelligent design, as a name for an alternative to atheistic cosmology and the theory of evolution, is from 1999. Related: Intelligently.
intelligentsia (n.)
"the intellectual class collectively," 1905, from Russian intelligyentsiya, from Latin intelligentia "intelligence" (see intelligence). Perhaps via Italian intelligenzia.
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intelligible (adj.)
late 14c., "able to understand, intelligent," from Latin intelligibilis, intellegibilis "that can understand; that can be understood," from intellegere "to understand, come to know" (see intelligence). In Middle English also "to be grasped by the intellect" (rather than the senses). In English, sense of "capable of being understood, that can be understood" first recorded c. 1600. Related: Intelligibly.
