In the Old Testament, just this kind of struggle is reported in the Book of Samuel (I, viii) when the children of Israel besought Samuel to give them a king. Samuel explained to them the nature of kingly, as opposed to priestly, rule: This will be the manner of the King that shall reign over you: he will take your sons, and appoint them unto him for his chariots; and they shall run before his chariots: and he will appoint them unto him for captains of thousands, and captains of fifties; and he will set some to plough his ground, and to reap his harvest, and to make his instruments of war, and the instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. Paradoxically, the effect of the wheel and of paper in organizing new power structures was not to decentralize but to centralize. A speed-up in communications always enables a central authority to extend its operations to more distant margins. The introduction of alphabet and papyrus meant that many more people had to be trained as scribes and administrators. However, the resulting extension of homogenization and of uniform training did not come into play in the ancient or medieval world to any great degree. It was not really until the mechanization o( writing in the Renaissance that intensely unified and centralized power was possible. Since this process is still occurring, it should be easy for us to see that it was in the armies of Egypt and Rome that a kind of democratization by uniform technological education occurred. Careers were then open to talents for those with literate training. In the chapter on the written word we saw how phonetic writing translated tribal man into a visual world and invited him to undertake the visual organization of space. The