Chapter XIV: The Form-World of Economic Life (1)

(B)

THE MACHINE

I

Technique is as old as free-moving life itself. Only the plant--so far as we can see into Nature--is the mere theatre of technical processes. The animal, in that it moves, has a technique of movement so that it may nourish and protect itself.

The original relation between a waking-microcosm and its macrocosm--“Nature”--consists in a touch through the senses[921] which rises from mere _sense-impressions_ to sense-_judgment_, so that already it works critically (that is, separatingly) or, what comes to the same thing, _causal-analytically_.[922] The stock of what has been determined then is enlarged into a system, as complete as may be, of the most primary experiences--identifying marks[923]--a spontaneous method by which one is enabled to feel at home in one’s world; in the case of many animals this has led to an amazing richness of experience that no human science has transcended. But the primary waking-being is always an _active_ one, remote from mere theory of all sorts, and thus it is in the minor technique of everyday life, and upon things _in so far as they are dead_,[924] that these experiences are involuntarily acquired. This is the difference between Cult and Myth,[925] for at this level there is no boundary line between religion and the profane--all waking-consciousness _is_ religion.

The decisive turn in the history of the higher life occurs when the _determination_ of Nature (in order to be guided by it) changes into a _fixation_--that is, a purposed alteration of Nature. With this, technique becomes more or less sovereign and the instinctive prime-experience changes into a definitely “conscious” prime-_knowing_. Thought has emancipated itself from sensation. It is the _language of words_ that brings about this epochal change. The liberation of speech from speaking[926] gives rise to a stock of signs for communication-speech which are much more than identification-marks--they are _names_ bound up with a sense of meaning, whereby man has the secret of numina (deities, nature-forces) in his power, and _number_ (formulæ, simple laws), whereby the inner form of the actual is abstracted form the accidental-sensuous.[927]

With that, the system of identification-marks develops into a theory, a _picture_ which detaches itself from the technique of the day[928]--whether this be a day of high-level Civilized technics or a day of simplest beginnings--by way of _abstraction_, as a piece of waking-consciousness uncommitted to activity. One “knows” what one wants, but much must have happened for one to have that knowledge, and we must make no mistake as to its character. By numerical experience man is enabled to switch the secret on and off, but he has not discovered it. The figure of the modern sorcerer--a switchboard with levers and labels at which the workman calls mighty effects into play by the pressure of a finger without possessing the slightest notion of their essence--is only the symbol of human technique in general. The picture of the light-world around us--in so far as we have developed it critically, analytically, as theory, as picture--is nothing but a switchboard of the kind, on which particular things are so labelled that by (so to say) pressing the appropriate button particular effects follow with certainty. The secret itself remains none the less oppressive on that account.[929] But through this technique the waking-consciousness does, all the same, intervene masterfully in the fact-world. Life _makes use_ of thought as an “open sesame,” and at the peak of many a Civilization, in its great cities, there arrives finally the moment when technical critique becomes tired of being life’s servant and makes itself tyrant. The Western Culture is even now experiencing an orgy of this unbridled thought, and on a tragic scale.

Man has listened-in to the march of Nature and made notes of its indices. He begins to imitate it by means and methods that utilize the laws of the cosmic pulse. He is emboldened to play the part of God, and it is easy to understand how the earliest preparers and experts of these artificial things--for it was here that art came to be, _as counter-concept to nature_--and how in particular the guardians of the smith’s art, appeared to those around them as something uncanny and were regarded with awe or horror as the case might be. The stock of such discoveries grew and grew. Often they were made and forgotten and made again, were imitated, shunned, improved. But in the end they constituted for whole continents a store of _self-evident_ means--fire, metal-working, instruments, arms, ploughs, boats, houses, animal-taming, and husbandry. Above all, the metals, to whose site in the earth primitive man is led by some uncannily mystical trait in him. Immemoriably old trade-routes lead to ore-deposits that are kept secret, through the life of the settled countryside and over frequented seas, and along these, later, travel cults and ornaments and persistent legends of islands of tin and lands of gold. The primary trade of all is the metal trade, and with it the economics of production and of work are joined intrusively by a third--alien, venturesome, free-ranging over the lands.

On this foundation, now, arises the technique of the higher Cultures, expressive in quality and colour and passion of the whole soul of these major entities. It need hardly be said that Classical man, who felt himself and his environment alike Euclidean, set himself _a priori_ in hostile opposition to the very idea of technique. If by “Classical” technique we mean something that (along with the rest that we comprehend in the adjective) rose with determined effort above the universal dead perfection of the Mycenæan age, then there was no Classical technique.[930] Its triremes were glorified row-boats, its catapults and onagers mere substitutes for arms and fists--not to be named in the same breath with the war-engines of Assyria and China--and as for Hero and his like, it was flukes and not discoveries that they achieved. They lacked the inner weight, the fatedness of their moment, the deep necessity. Here and there men played with data (and why not?) that probably came from the East, but no one devoted serious attention to them and, above all, no one made a real effort to introduce them into the ensemble-picture of life.

Very different is the Faustian technics, which with all its passion of the third dimension, and from earliest Gothic days, thrusts itself upon Nature, with the firm resolve to _be its master_. Here, and only here, is the connexion of insight and utilization a matter of course.[931] Theory is working hypothesis[932] from the outset. The Classical investigator “contemplated” like Aristotle’s deity, the Arabian sought as alchemist for magical means (such as the Philosophers’ Stone) whereby to possess himself of Nature’s treasures _without effort_,[933] but the Western strives to _direct_ the world according to his will.

The Faustian inventor and discoverer is a unique type. The primitive force of his will, the brilliance of his visions, the steely energy of his practical ponderings, must appear queer and incomprehensible to anyone at the standpoint of another Culture, but for us they are in the blood. Our whole Culture has a discoverer’s soul. To _dis_-cover that which is not seen, to draw it into the light-world of the inner eye so as to master it--that was its stubborn passion from the first days on. All its great inventions slowly ripened in the deeps, to emerge at last with the necessity of a Destiny. All of them were very nearly approached by the high-hearted, happy research of the early Gothic monks.[934] Here, if anywhere, the religious origins of all technical thought are manifested.[935] These meditative discoverers in their cells, who with prayers and fastings _wrung_ God’s secret out of him, felt that they were _serving_ God thereby. Here is the Faust-figure, the grand symbol of a true discovering Culture. The _Scientia experimentalis_, as Roger Bacon was the first to call nature-research, the _insistent_ questioning of Nature with levers and screws, began that of which the issue lies under our eyes as a countryside sprouting factory-chimneys and conveyor-towers. But for all of them, too, there was the truly Faustian danger of the Devil’s having a hand in the game,[936] the risk that he was leading them in spirit to that mountain on which he promises all the power of the earth. This is the significance of the _perpetuum mobile_ dreamed of by those strange Dominicans like Petrus Peregrinus, which would wrest the almightiness from God. Again and again they succumbed to this ambition; they forced this secret out of God in order themselves to be God. They listened for the laws of the cosmic pulse in order to overpower it. And so they created the _idea of the machine_ as a small cosmos obeying the will of man alone. But with that they overpassed the slender border-line whereat the reverent piety of others saw the beginning of sin, and on it, from Roger Bacon to Giordano Bruno, they came to grief. Ever and ever again, true belief has regarded the machine as of the Devil.

The passion of discovery declares itself as early as the Gothic architecture--compare with this the deliberate form-poverty of the Doric!--and is manifest throughout our music. Book-printing appeared, and the long-range weapon.[937] On the heels of Columbus and Copernicus come the telescope, the microscope, the chemical elements, and lastly the immense technological corpus of the early Baroque.

Then followed, however, simultaneously with Rationalism, the discovery of the steam-engine, which upset everything and transformed economic life from the foundations up. Till then nature had rendered services, but now she was tied to the yoke as _a slave_, and her work was as though in contempt measured by a standard of horse-power. We advanced from the muscle-force of the Negro, which was set to work in organized routines, to the organic reserves of the Earth’s crust, where the life-forces of millennia lay stored as coal; and to-day we cast our eyes on inorganic nature, where water-forces are already being brought in to supplement coal. As the horse-powers run to millions and milliards, the numbers of the population increase and increase, on a scale that no other Culture ever thought possible. This growth is a _product of the Machine_, which insists on being used and directed, and to that end centuples the forces of each individual. For the sake of the machine, human life becomes precious. _Work_ becomes the great word of ethical thinking; in the eighteenth century it loses its derogatory implication in all languages. The machine works and forces the man to co-operate. The entire Culture reaches a degree of activity such that the earth trembles under it.

And what now develops, in the space of hardly a century, is a drama of such greatness that the men of a future Culture, with other soul and other passions, will hardly be able to resist the conviction that “in those days” nature herself was tottering. The politics stride over cities and peoples; even the economics, deeply as they bite into the destinies of the plant and animal worlds, merely touch the fringe of life and efface themselves. But this technique will leave traces of its heyday behind it when all else is lost and forgotten. For this Faustian passion has altered the Face of the Earth.

This is the outward- and upward-straining life-feeling--true descendant, therefore, of the Gothic--as expressed in Goethe’s Faust monologue when the steam-engine was yet young. The intoxicated soul wills to fly above space and Time. An ineffable longing tempts him to indefinable horizons. Man would free himself from the earth, rise into the infinite, leave the bonds of the body, and circle in the universe of space amongst the stars. That which the glowing and soaring inwardness of St. Bernard sought at the beginning, that which Grünewald and Rembrandt conceived in their backgrounds, and Beethoven in the trans-earthly tones of his last quartets, comes back now in the intellectual intoxication of the inventions that crowd one upon another. Hence the fantastic traffic that crosses the continents in a few days, that puts itself across oceans in floating cities, that bores through mountains, rushes about in subterranean labyrinths, uses the steam-engine till its last possibilities have been exhausted, and then passes on to the gas-engine, and finally raises itself above the roads and railways and flies in the air; hence it is that the spoken word is sent in one moment over all the oceans; hence comes the ambition to break all records and beat all dimensions, to build giant halls for giant machines, vast ships and bridge-spans, buildings that deliriously scrape the clouds, fabulous forces pressed together to a focus to obey the hand of a child, stamping and quivering and droning works of steel and glass in which tiny man moves as unlimited monarch and, at the last, feels nature as beneath him.

And these machines become in their forms less and ever less human, more ascetic, mystic, esoteric. They weave the earth over with an infinite web of subtle forces, currents, and tensions. Their bodies become ever more and more immaterial, ever less noisy. The wheels, rollers, and levers are vocal no more. All that matters withdraws itself into the interior. Man has felt the machine to be devilish, and rightly. It signifies in the eyes of the believer the deposition of God. It delivers sacred Causality over to man and by him, with a sort of foreseeing omniscience is set in motion, silent and irresistible.

II

Never save here has a microcosm felt itself superior to its macrocosm, but here the little life-units have by the sheer force of their intellect made the unliving dependent upon themselves. It is a triumph, so far as we can see, unparalleled. Only this our Culture has achieved it, and perhaps only for a few centuries.

But for that very reason Faustian man has become _the slave of his creation_. His number, and the arrangement of life as he lives it, have been driven by the machine on to a path where there is no standing still and no turning back. The peasant, the hand-worker, even the merchant, appear suddenly as inessential in comparison with the _three great figures that the Machine has bred and trained up in the cause of its development: the entrepreneur, the engineer, and the factory-worker_. Out of a quite small branch of manual work--namely, the preparation-economy--there has grown up (_in this one Culture alone_) a mighty tree that casts its shadow over all the other vocations--namely, _the economy of the machine-industry_.[938] It forces the entrepreneur not less than the workman to obedience. _Both_ become slaves, and not masters, of the machine, that now for the first time develops its devilish and occult power. But although the Socialistic theory of the present day has insisted upon looking only at the latter’s contribution and has claimed the word “work” for him alone, it has all become possible only through the sovereign and decisive achievement of the former. The famous phrase concerning the “strong arm” that bids every wheel cease from running is a piece of wrong-headedness. To stop them--yes! but it does not need a worker to do that. To keep them running--no! The centre of this artificial and complicated realm of the Machine is the organizer and manager. The mind, not the hand, holds it together. But, for that very reason, to preserve the ever endangered structure, _one_ figure is even more important than all the energy of enterprising master-men that make cities to grow out of the ground and alter the picture of the landscape; it is a figure that is apt to be forgotten in this conflict of politics--the _engineer_, the priest of the machine, the man who knows it. Not merely the importance, but the very existence of the industry depends upon the existence of the hundred thousand talented, rigorously schooled brains that command the technique and develop it onward and onward. The quiet engineer it is who is the machine’s master and destiny. His thought is as possibility what the machine is as actuality. There have been fears, thoroughly materialistic fears, of the exhaustion of the coal-fields. But so long as there are worthy technical path-finders, dangers of this sort have no existence. When, and only when, the crop of recruits for this army fails--this army whose thought-work forms one inward unit with the work of the machine--the industry must flicker out in spite of all that managerial energy and the workers can do. Suppose that, in future generations, the most gifted minds were to find their soul’s health more important than all the powers of this world; suppose that, under the influence of the metaphysic and mysticism that is taking the place of rationalism to-day, the very élite of intellect that is now concerned with the machine comes to be overpowered by a growing sense of its _Satanism_ (it is the step from Roger Bacon to Bernard of Clairvaux)--then nothing can hinder the end of this grand drama that has been a play of intellects, with hands as mere auxiliaries.

The Western industry has diverted the ancient traditions of the other Cultures. The streams of economic life move towards the seats of King Coal and the great regions of raw material. Nature becomes exhausted, the globe sacrificed to Faustian thinking in energies. The _working_ earth is the Faustian aspect of her, the aspect contemplated by the Faust of Part II, the supreme transfiguration of enterprising work--and contemplating, he dies. Nothing is so utterly antipodal to the motionless satiate being of the Classical Empire. It is the engineer who is remotest from the Classical law-thought, and he will see to it that his economy has _its own_ law, wherein forces and efficiencies will take the place of Person and Thing.

III

But titanic, too, is the onslaught of money upon this intellectual force. Industry, too, is earth-bound like the yeoman. It has its station, and its materials stream up out of the earth. Only high finance is _wholly_ free, wholly intangible. Since 1789 the banks, and with them the bourses, have developed themselves on the credit-needs of an industry growing ever more enormous, as a power on their own account, and they will (as money wills in every Civilization) to be the only power. The ancient wrestle between the productive and the acquisitive economies intensifies now into a silent gigantomachy of intellects, fought out in the lists of the world-cities. This battle is the despairing struggle of technical thought to maintain its liberty against money-thought.[939]

The dictature of money marches on, tending to its material peak, in the Faustian Civilization as in every other. And now something happens that is intelligible only to one who has penetrated to the essence of money. If it were anything tangible, then its existence would be for ever--but, as it is a form of thought, _it fades out as soon as it has thought its economic world to finality_, and has no more material upon which to feed. It thrust into the life of the yeoman’s countryside and set the earth a-moving; its thought transformed every sort of handicraft; to-day it presses victoriously upon industry to make the productive work of entrepreneur and engineer and labourer alike its spoil. The machine with its human retinue, the real queen of this century, is in danger of succumbing to a stronger power. But with this, money, too, is at the end of its success, and the last conflict is at hand in which the Civilization receives its conclusive form--the conflict _between_ money and blood.

The coming of Cæsarism breaks the dictature of money and its political weapon democracy. After a long triumph of world-city economy and its interests over political creative force, the political side of life manifests itself after all as the stronger of the two. The sword is victorious over the money, the master-will subdues again the plunderer-will. If we call these money-powers “Capitalism,”[940] then we may designate as Socialism the will to call into life a mighty politico-economic order that transcends all class interests, a system of _lofty_ thoughtfulness and duty-sense that keeps the whole in fine condition for the decisive battle of its history, and this battle is also the battle of money and law.[941] The _private_ powers of the economy want free paths for their acquisition of great resources. No legislation must stand in their way. They want to make the laws themselves, in their interests, and to that end they make use of the tool they have made for themselves, democracy, the subsidized party. Law needs, in order to resist this onslaught, a high tradition and an ambition of strong families that finds its satisfaction not in the heaping-up of riches, but in the tasks of true rulership, above and beyond all money-advantage. _A power can be overthrown only by another power_, not by a principle, and no power that can confront money is left but this one. Money is overthrown and abolished only by blood. _Life_ is alpha and omega, the cosmic onflow in microcosmic form. It is _the_ fact of facts within the world-as-history. Before the irresistible rhythm of the generation-sequence, everything built up by the waking-consciousness in its intellectual world vanishes at the last. Ever in History it is life and life only--race-quality, the triumph of the will-to-power--and not the victory of truths, discoveries, or money that signifies. _World-history is the world court_, and it has ever decided in favour of the stronger, fuller, and more self-assured life--decreed to it, namely, the right to exist, regardless of whether its right would hold before a tribunal of waking-consciousness. Always it has sacrificed truth and justice to might and race, and passed doom of death upon men and peoples in whom truth was more than deeds, and justice than power. And so the drama of a high Culture--that wondrous world of deities, arts, thoughts, battles, cities--closes with the return of the pristine facts of the blood eternal that is one and the same as the ever-circling cosmic flow. The bright imaginative Waking-Being submerges itself into the silent service of Being, as the Chinese and Roman empires tell us. Time triumphs over Space, and it is Time whose inexorable movement embeds the ephemeral incident of the Culture, on this planet, in the incident of Man--a form wherein the incident life flows on for a time, while behind it all the streaming horizons of geological and stellar histories pile up in the light-world of our eyes.

For us, however, whom a Destiny has placed in this Culture and at this moment of its development--the moment when money is celebrating its last victories, and the Cæsarism that is to succeed approaches with quiet, firm step--our direction, willed and obligatory at once, is set for us within narrow limits, and on any other terms life is not worth the living. We have not the freedom to reach to this or to that, but the freedom to do the necessary or to do nothing. And a task that historic necessity has set _will_ be accomplished with the individual or against him.

_Ducunt Fata volentem, nolentem trahunt._

INDEX

Prepared by David M. Matteson

Abbassids, court life, 197;
Syncretism, 313;
Third Estate and rule, 424

Abraham, Judah’s silver pieces, 237

Absolutism. _See_ Dynastic idea; Politics

Abu Bekr, Puritanism, 304

Abu Hanifah, as jurist, 75

Academy, style, 345

Achikar, as Arabian, 208

Achmed, and Caliph, 426

Acosta, Uriel, expulsion, 317

Acragas, democratic triumph, 396

Actium, battle, importance, 191;
and Cæsarism, 423

Activity, waking-being and willed, 133

Actuality, and abstract thought, 144

Adiabene, Jewish state, 175, 198, 209

Adrianople, battle, effect, 40

Adventism, as type of second religiousness, 311 n.

Æchylus, and being, 272;
and religion, 282

Ælius, _Tripertita_, 66

Agamemnon, as feudal, 374

Agathocles, and Mamertines, 160 n.;
Syracuse massacre, 406 n.

Agis III, revolution, 65

Agriculture, effect on man, 89;
farmhouse as symbol, 90;
modern, as technic, 479 n., 485 n.

Ahuramazda, as deity, 207 n.;
and Spenta Mainyu and Vohu Mano, 244 n.

Akhenaton, religiousness, 313;
revolution, 353

Akiba, legends, 250.

Aksakov, Ivan, on Petersburg, 193

Al Alblaq, castle, 198

Alaric, historyless, 432

Albegensians, Manichæans, 260 n.

Albert of Saxony, as scientist, 301

Albertus Magnus, 291;
philosophy, 172 n.;
and Devil-cult, and technique, 502 n.

Alcibiades, and army, 406

Alcmæonidæ, and Athenian history, 336

Alesia, siege, 421

Alexander the Great, as follower, 88 n.;
political character of empire, 174 n.;
divine descent, 314;
and polis, 383;
control by generals, 407.
_See also_ Macedonians

Alexandria, as world-city, 99;
outbreaks, 198 n.;
as polis, 383

Alfonso X of Castile, work on planets, 316

Al Ghazali, deification, 314;
and science, 315

Ali, war with Othman, 424;
power, 426

Alien, and “proper” in sensation, 6

“All,” as word, 141

Al Maimun, Rationalism, 306 n.

Al Manzor, Christian, 260

Alp Arslan, power, 427

Alphabet. _See_ Writing

Amasis, rise, 428

Amenemhet I, absolutism, 387

Amenhotep (Amenophis) IV, city, 101 n.;
religiousness, 313;
revolution, 353

Amenophis IV. _See_ Amenhotep

American Revolution, effect in France, 411 n.;
cause, loyalists, 411 n.

Americans, as race, Indian influence, 119;
as people, creation of events, 165;
language and nation, 183;
and predestination, 305;
Civil War, 356, 369 n., 421, 488 n.;
fate of government, 416;
basis of reverence for constitution, 430 n.;
no yeomanry, 449 n.;
party and political machine, 450-452;
economics and politics, 475

Ammonius Saccas, conversion, 176

Amoraim, period, 71, 250;
and commentary, 247

Amos, as Arabian prophet, 205

Analysis, and double-entry book-keeping, 490

Anastasius I, demonstration against, 381 n.

Ancestral worship, Chinese, time-mythology, 286, 351

Ancient History, as term, 28

Angelico, Fra, frescoes and the Devil, 292 n.

Animal, essential character, microcosm in macrocosm, 3, 4, 15;
cosmic beat and tension, 4, 5;
cosmic organs, blood, sex, 5;
microcosmic organ, sense, 5, 6, 115;
sense and understanding, 6;
sight as supreme sense, 6;
being and waking-being, 7;
and language, 131-134;
and art, 133 n.;
involuntary technique, 499

Anselm, Saint, Arabian contemporaries, 250

Anti-Semitism, rationale, 317-321

Antioch, as un-Classical, 101 n.;
as capital city, 191;
as polis, 383

Antiochus Epiphanes, persecution, 210

Antony, Mark, Actium, 191, 423;
on Cicero, 433 n.

Aphrahat, epistles, 252 n.

Aphrodisias, Pagan conversion, 259

Apocalyptic, predecessors of Mohammed, 204;
related Arabian, 204-207, 209;
Arabian development, 208, 245;
Jewish law and the prophets, 209;
end of Jewish, 211;
and Arabian awakening, 212;
Jesus’ teaching, 217;
and Resurrection, 218;
Paul’s attitude, 221;
as vision of fable, 237;
basis of writing, 245.
_See also_ Religion

Apocrypha, elimination, 71, 248

Apollinaris, Monophysite, 257

Apollonian cult, and body, 283;
and Tyrannis, 386

Apollonius, as biographer, 252

Apologists, period, 71, 250

Apostles, fictitious authorships, 72 n. _See also_ Gospels

Appius Claudius. _See_ Claudius

Arabian Culture, historic, 27;
problems of study, 38;
as discovery, 42;
relation to other Cultures, midmost, 42, 87, 190, 235;
landscape, 42;
Islam, Civilization and Crusades, 43;
pre-cultural law, 75;
pre-cultural tribal association, 175;
pseudomorphosis, 189, 191;
ignorance of inner form, partial study, 190, 191;
feudalism, 196-200;
Scholasticism and Mysticism, 200, 250;
scientific beginnings, 200 n.;
space-concept, cavern, 233;
time-concept, ordained period, eras, 238-240, 249;
future of nations, 323;
cognate family, 330;
dynastic idea, 330 n., 378, 379;
style of priesthood, 325;
relation of primary estates, 353;
political periods from feudalism to Cæsarism, 423-427;
political theory, 453.
_See also_ Cultures; Islam; Jews; Pseudomorphosis; Religion;
Roman law

Aragon, control by nobility, 373

Aramaic, and Christianity, 225;
as Jewish church-language, 252

Archæans, as name, 161, 164

Archaeology, as Western trait, 79

Archimedes, futility, 17

Architecture, Mexican, 45;
foreign effects of Western, 46;
cultural mixture, 87;
Minoan and Mycenæan houses, 88;
cosmic and microcosmic, 92, 93;
and dwelling-house, 120;
as religious and ornament, 123;
secular buildings and style, 123;
Romanesque soul, 180;
basilica and mosque, 230.
_See also_ Art

Archons, urban, 374;
overthrow, 398

Areopagus, overthrow, 396

Argos, massacre, 405

Aristides, on Roman polis, 383

Aristocracy of intellect, as term, 166 n. _See also_ Nobility

Aristonicus, and Blossius, 454

Aristotle, universe, 58;
and polis, 173 n.;
on Calani, 175 n.;
and commentary, 247 n.;
“Theology,” 248;
and Rationalism, 305;
corpus, 346

Arius, and substance controversy, 256

Armenia, conversion as state, 177, 253;
devil-worshippers, 236 n.;
nobility, 423;
sword-dynasty, 426, 428

Army, Byzantine system, 199;
professional, rise as political power, 406.
_See also_ War

Arnold of Brescia, and reform, 296

Art, late Minoan and early Mycenæan, 87-89;
expression-language and communication-language, 116;
taboo and totem sides, in research, 118, 120, 121;
in animals, 133 n.;
and understanding, 133;
forms, 331 n.;
lack of Classical financial value, destruction, 487;
as counter-concept to native, 500.
_See also_ Architecture; Ornament

Aryan. _See_ Indogermanic

Asceticism. _See_ Monasticism

Asclepiades, work, 252

Asclepiodotus, as Pagan missionary, 259

Asoka, religiousness, 313;
as Sudra, 333

Asosi, as feudal, 375

Assuan documents, 209

Assyrians, as rulers, 40

Astrakan, Judaic conversion, 259

Astrology, and Arabian time-concept, 238;
as late Classical fad, 310

Astronomy, Chaldean, 206

Asvagosha, Mahayana doctrine, 313

Atargatis, cult, 201

Athanasius, and Western dogma, 230;
and substance controversy, 256;
and reform, 296

Athens, and Alcmæonidæ, 336;
_vis-à-vis_: Sparta, 368, Tyrannis, 386;
overthrow of oligarchy, 396, 397

Athos, monasteries as Buddhistic, 314

Atreus, tomb, 89

Auaris, as capital, 428

Augustine, Saint, and Grace, 59, 241;
on Classical religion as true, 204;
Manichæan, 227;
dualism, 234;
community of the elect, 243;
on ruler, 379

Augustus, principate and monarchy, 50, 349;
and dyarchy, 432, 433

Aulard, F. Alphonse, on French Revolution, 399 n.

Aurelian, State religion, 253

Aureole, significance, 378

Aurignacian Man, conditions, 34

Austria, national origin, 182;
annihilation, 183.
_See also_ Holy Roman Empire

Autarkeia, Rationalism, 307

Authority, and authorship, 248 n.

Authorship, and authority, 248 n.

Avicenna, Spinoza as heir, 321

Avidius Cassius, on Marcus Aurelius, 430

Axum, ignored history, 190;
feudalism, 197;
and Himaryites, 197;
stelæ, 234 n.;
State religion, 253

Aztecs, rule, 45;
and jurisprudence, 66;
and woman, 328

Baal cults, in Syncretism, 201

Baal Shem, Gnosis, 228;
as Messiah, 311

Babek, outbreaks, 424, 425

Babylon, as world-city, 99

Babylonian Culture, beginning, achievements, rulers, 39, 40;
and early Jewish law, 75;
and Arabian Culture, 189 n.;
and Chaldean, 205 n., 206 n.;
astrology, 238 n.

Bacchiadæ, and succession, 380

Bach, John Sebastian, Exekias as contemporary, 135 n.

Bacon, Roger, philosophy, 172 n.;
and the Devil, 290 n., 502;
as scientist, 301;
and technique, 502, 502 n.

Baghdad, as Islam, 95;
as world-city, 99, 425;
plan, 100

Balkuwara Palace, 100 n.

Banausos, notion, 332

Bank-note, status, 483

Banking, cultural basis, 493 n.

Bantu language, 142

Baptism, as impersonal, 293;
Luther’s concept, 299

Barcochebas, rising, 319

Bardas, power, 426

Bardas Phocas, power, 426

Bardesanes, period and task, 250, 257;
and substance, 255, 256, 258

Baroque, as microcosmic and urban, 92, 93;
science and Gothic religiousness, 270;
contemporary Jewish period, 316;
political aspect, 391, 405;
fifty-year periods, 392 n.

Barrack-state, 366 n.

Barter, in early Culture, 97, 480, 481

Bartolus, as jurist, 77

Baruch Apocalypse, fictitious, 72 n.;
dualism, 234, 248

Basel, Council of, and feudalism, 374

Basileios I, power, 426

Basileios II, and rule, 426

Basileios, chancellor, power, 427

Basileus, as feudal, 374

Basilica, and mosque, 230

Basilides, and substance, 256

Basques, race, 165

Basra, Ali’s capture, 426

Bavaria, as State, 182

Baxter, Jedediah H., on American race, 119

Bayle, Pierre, on understanding, 13 n.

Beast-deities, Classical, 276;
Mycenæan and Egyptian, 276 n.

Beat, and tension, 4;
and being, 7;
cosmic, in crowd, 18.
_See also_ Being

Beatification, scientific, 346

Become, and understanding, 14, 15. _See also_ Microcosm

Becoming, and understanding, 14, 15. _See also_ Cosmic

Behistun Inscription, 166, 207

Being, as cosmic, and waking-being, 7, 11, 13;
peasant as, 89;
and race, 113;
upward series of utterances, 116;
and totem, 117;
and religion, 265;
and faith, 271;
and moral negations, 272-274;
and truths, 274;
and nobility, 335;
and idea of property, 343;
ultimate triumph, 435, 507;
and economics, 470, 471.
_See also_ Cosmic; History; Politics; Race; Sex; Time;
Waking-being; War

Bel temple, Palmyra, inscriptions, 206

Belhomme, Jacques, and aristocrats, 402 n.

Belisarius, as feudal lord, 350 n.

Beloch, Julius, on migrant minority, 164

Benedictines, as rural, 91

Bernadotte, Jean B. J., and Désirée Clary, 329;
rise, 406

Bernard of Clairvaux, Arabian contemporaries, 250;
on love of God, 266 n.;
and compassion, 273;
and Mary-cult, 288;
and contrition, 298

Bible, fixation of canon, 71, 248;
fictitious authorship, 72 n.;
law of early books, 75;
rise of fetishism, 299.
_See also_ Christianity; New Testament; Old Testament; Sacred
books

Biography, in Western Culture, 29;
and contrition, 294

Biology, and primitive history, 48;
and post-Civilization history, 48

Bismarck, Fürst von, dynastic government, 415;
flaw in leadership, 444

Blackstone, Sir William, Commentaries as Germanic, 78

Blake, William, “tiger” expression, 128 n.

Blood system, cosmic organ, 5

Blossius, influence, 454

Blumenbach, Johann F., race classification, 125

Boar’s-head attack, 199

Boas, Franz, on American race, 119

Boccaccio, Giovanni, and Classicism, 291 n.

Bodin, Jean, and law of nature, 78

Body, in Roman law, 67;
Classical concept and Western law, 81, 82;
and Classical cults, 283;
and polis, 384;
and Classical money concept, 486

Böhme, Jakob, and Western religious beginnings, 282

Boghaz, Keüi, archives, 167

Bogomils, iconoclasm, 304

Bollandists, and orders and schools, 346

Bolshevism, Tolstoi’s relation, as pseudomorphosis, 195;
cultural basis of fury, 321 n.

Bonaventura, Saint, and Devil-cult, 291

Boniface, Saint, as missionary, 56

Boniface VIII, pope, and Jacopone, 296;
_Unam sanctam_, 376

Book, expulsion by newspaper, 461;
as personal expression, 463

Book-keeping, double-entry as Western symbol, 490

Booty, and power, 344, 345, 347, 371, 372, 474

Borchardt, Ludwig, erroneous chronology, 39 n.

Borkman, John G., on resources, 486

Bosch, Hieronymus, paintings and the Devil, 298 n.

Bourbons, and world-history, 182, 336

Bourse, as cultural phenomenon, 484 n.

Boxer Rebellion, cultural basis, 321 n.

Bracton, Henry de, as jurist, 76

Brahmanism, Sankhara and Neo-Brahmanism, 315

Breed. _See_ Race

Brentano, Clemens, “playing” with expression, 137

Breughel, Pieter, and the Devil, 289 n.

Brunhilde, as destiny, 329

Bruno, Giordano, and machine and Devil, 502

Brutus, M. Junius, as ideologue, 433 n.

Buch, Christian L. von, theory, 31

Buddhism, and Indian philosophy, 49;
and landscape, in China, 57, 312, 315;
and sport, 103;
and depopulation, 106;
Rationalism, 305, 307;
expansion, 308;
Hinayana and Mahayana, 312;
and Syncretism, 313;
deification of Buddha, 314;
and Neo-Brahmanism, 315;
and political theory, 453

Bunyan, John, and concepts, 303

Burdach, Konrad, on Renaissance and Gothic, 291 n.

Burghers. _See_ Democracy; Town

Buridan, Jean, as scientist, 301

Burkard of Worms, and Devil-cult, 290

Burke, Edmund, on rights, 403

Burning of the Books, and Cæsarism, 433, 434, 463 n.

Bylini, hero-tales, 192

Byzantine Empire, and inter-Cultures, 89;
cult and nationality, State religion, 176, 178, 230, 243, 253,
258;
capital city as symbol, 191;
and feudalism, army system, 198;
literature and Arabian literature, 304;
and Crusades, 319;
nobility and priesthood, 353;
Sassanid pattern, 378 n.;
class-basis of political associations, 381 n.;
revolution in, 425;
Cæsarism in, 426.
_See also_ Arabian Culture, Pseudomorphosis; Religion

Cæsar, C. Julius, ahistoric, 24;
monarchy and principate, 50;
divine descent, 314;
demagogy, money and power, 402, 457 n., 458, 459;
Gallic conquests, 408;
Triumvirate and Cæsarism, 423;
and forms, 431 n., 432;
killing by ideologues, 433;
tact of command, 444;
at Lucca, 446

Cæsarism, and second religiousness, 310, 386 n.;
and emperor-cult, 313;
transit to, as cultural destiny, 416, 429, 434;
era of great fact-men, 418;
defined, formless strife for personal power, 418, 431, 434;
character of war, 419-422;
ruthless peace, 422;
Classical evolution, 422, 423, 430;
in Arabian Culture, sultanate, 423, 426;
in Egypt, 427;
coming Western, and overthrow of money, 428, 506, 507;
and megalopolitanism and return of race, 431;
as end of great politics, 432, 434;
completed Roman, and ideologues, 432-434;
and passing of Culture, 435;
and private politics, 452, 464;
battle with democracy, 464.
_See also_ Politics

Cæsarius of Heisterbach, and Devil-cult, 290

Calani, as term for philosophers, 175 n.

Calchas, and Classical religious beginnings, 282, 350

Caliphate, deification, 68;
yields to sultanate, 425, 426

Calvin, John, and Grace, 59;
as Gothic, 296;
and world-politics, 299;
and science, 300

Camden, battle, 412 n.

Canada, public-land survey, 101 n.

Cannæ, battle, importance, 191, 338

Canon, fixation, 71, 248;
as term, 245;
Arabian style, 346.
_See also_ Bible

Canon law, development, 77

Capital, Western, as movement of values, 493;
Classical sort, 494.
_See also_ Money

Capital city, domination, 95;
of Byzantine Empire, 191;
and primary estates, 356;
and State-idea, 377;
cultural basis, 381

Capitulations, origin, 177 n.

Caracalla, citizenship edict, and emperor-worship, 68

Care, family and State as symbols, 364;
legal modes, 365;
financial officialdom, 371

Carey, Henry C., and English economics, 469

Carmathians, outbreak, 425

Carolingian Renaissance, character, 87

Carthage, as Babylonian, 108;
in Classical Civilization, 323;
_vis-à-vis_ Rome, 368;
economy and politics, 475.
_See also_ Punic Wars

Caspian Sea, and intercultural relations, 41

Cassius, Spurius, and cult, 386

Caste, meaning, 332, 333

Castle, as totem, racial expression, 122;
and ornament, relation to style, 123;
talk, 153

Catchwords, as term, 401

Cathedral, as taboo and ornament, 122, 123;
speech, 153

Catholic, Western churches as, 223 n., 229

Catilinarian movement, financing, 402

Cato, M. Porcius (Censor), and Scipio, 411;
ruthlessness, 422

Cato, M. Porcius (Uticensis), rise, 409 n.;
courts and politics, 459

Catulus, Q. Lutatius, demagogy, 459

Caucus, as political means, 452 n.

Causality, human (microcosmic) type, 16-19;
and sex, 327.
_See also_ Destiny; Intelligence; Nature; Religion; Space;
Town; Waking-being

Cavern, Arabian symbol, and Chaldean religion, 206, 233, 238

Cecils, and English history, 337

Censorship, past and present, 463

Ceremonial, as expression-language, 134

Chacmultun, and Mexican Culture, 45

Chalcedon, Council of, substance controversy, 257;
and reform, 296

Chaldeans, as rulers, 40;
tribal association, 175;
religion and nation, 176;
cult in Syncretism, 201;
as term, 205 n.;
prophetic religion, 205, 209 n.;
and Babylonia, 205 n., 206 n.;
astronomy, 206;
astrology, 238;
oracles as canon, 245;
disappearance, 252

Chamberlain, Joseph, and political machine, 453 n.

Champutun, and Mexican Culture, 45

Chandragupta, Sundra, 333

Chang-I, Imperialism, 417, 419

Chang-Lu, church, 314

Charlemagne, and cultural mixture, 87;
and Devil-cult, 290

Charles I of England, and absolutism, 388

Charles IV, emperor, policy, 376

Charles Martel, as destiny, 192

Charondas, character of laws, 63, 64

Chartres, Arabian contemporaries of school, 250

Charvaka doctrine, 105

Chaucer, Geoffrey, and “virtue,” 307 n.

Cheirocracy, Classical, 397

Cherusci, importance of victory, 48

Chian, importance, 50;
power, 428

Chichen Itza, and Mexican Culture, 45

Chinese Culture, as historic, 28;
problems of study, 38;
transition to Cæsarism, contending States, 38, 40, 339, 416-419,
454;
date of beginning, 39 n.;
periods, cultural contemporaries, 40-42;
fate, 42;
end of real history, 49;
and Buddhism, 57, 312, 315;
basis of laws, 67 n.;
depopulation, 106;
nations under, 178 n.;
Tsin, 185;
and sacred books, 244 n.;
Manichæans and Nestorians, 260;
beginning of religion, 281, 285;
time mythology, 286;
dualism, tao, 287;
landscape as prime symbol, 287;
second religiousness and Syncretism, 312;
emperor-cult, 313, 379;
fellah State religion, 315;
ancient priest-estate, 350;
ancestry-worship, 351;
tao and priesthood, 352;
relation of primary estates, 352;
world-power idea, 373;
feudalism and interregnum, 375;
dynasty-idea, 379;
Fronde in, 386;
period of protectors, 387;
Cæsarism and ideologues, 434;
status of early coins, 481 n.;
bank notes, 483;
money concept, 486, 489 n.;
and technique, 501 n.
_See also_ Culture

Chinese language, voice-differentiations, 140 n.;
written and spoken, 145, 151;
standard script, 152

Chios, and slaves, 488

Chivalry, Arabian, 198;
and compassion as contemporary, 273

Chlysti, doctrines, 278

Chmenotep, inscriptions, 387

Chosen People, as common Arabian idea, 207

Chosroës Nushirvan, and Mazdak, 261

Chóu dynasty, residence, 92;
fall, 376;
money concept, 489 n.

Christ, as name, 219 n.

Christian Science, as fad, 310

Christianity, Arabian and Western, form and soul, 59, 235, 237, 258;
period of Apologists, 71;
of Fathers, 71;
effect of Justinian, 74;
Corpus Juris Canonici, 77;
and Arabian nations, 177;
nationalism and persecutions, 177;
Arabian, and chivalry, 198;
Jesus-cult and Syncretism, 201, 220, 252;
and Hellenism, 203, 204;
Jesus’ life and biography as central point, 212;
and Arabian apocalyptic literature, 212;
and Turfan manuscripts, 213 n.;
and Mandæanism of John the Baptist, 214;
self-view of Jesus as prophet and Messiah, townlessness, 215;
Jesus and Pilate, symbolism, 216, 473 n.;
Jesus and pure metaphysics, 217;
effect of Resurrection, Messiah, 218;
Arabian cult-nationality and world salvation, 219, 220;
Paul and Church, 220, 221;
Paul and urban intellect, westward trend, 221;
Old Testament and canon, 221, 225, 226, 228, 245;
Mark Gospel, 223;
cults, Mary-cult, 223;
Greek and Latin as languages, 224, 241 n., 252;
John Gospel, Mysticism, Logos and Paraclete, 226;
Marcionism and early Catholic Church, 227;
Arabian West and East division, 228-230;
architectural symbols of division, 230;
Arabian Logos and Jesus’ world-image, 236, 237;
era, 239;
and Judaism, separation, 251, 316;
early Eastern, 251 n.;
Eastern State religions, 253;
monasticism in Arabian, 254;
Arabian expansion, and inner contradiction, 255;
substance controversy and split, 255-258;
Greek, 257;
obligation to other missionarism, 259, 260;
end of Arabian theology, 261;
pre-period of Western, 277;
Western Mary-cult and Devil-cult, 288-292;
Western guilt and free-will, sacraments, 292, 293;
Western contrition, 293-295;
elements and effect of Reformation, 296-300;
present Russian, 495 n.
_See also_ Manichæism; Monophysites; Nestorianism; Puritanism;
Religion; Roman Catholic

Chronology, Arabian spirit, 27;
cultural, 39 n.;
Mexican, 44;
Arabian eras, 239

Chrysostom, John, and conflict of estates, 353 n.

Chthonian cults, 283, 286

Chufucianism, fellah character, 315

Church, and religion, 443 n.

Church and State, Arabian concept, 168, 174-178, 210, 242, 243, 253,
315, 317;
Roman law and established church, 177 n.;
and Arabian monasticism, 254;
lack of equilibrium, 336

Church of England, new transubstantiation controversy, 309 n.

Cicero, M. Tullius, rise, 409 n.;
on elections, 432 n.;
and party, weakling, 433;
and Divus idea, 433;
and killing of Cæsar, 433 n.;
and demagogy, 458;
and Trebatius, 458 n.

Cimabue, Giovanni, as Gothic, 291

Cineas, on Roman Senate, 409

Circus parties, as term, 381 n.

Citation, deeper meaning, 248

Citizenship, Caracalla’s edict on Roman, 68;
Roman, and polis, 383, 384;
Classical idea, 384

Citizenship, Roman, 166 n., 384

City. _See_ Megalopolitanism; Town

City-leagues, Classical, 355

City planning, soulless chessboard form, 100

Civil War, American, defeat of aristocracy, 356, 369 n.;
and military art, 421;
as victory of coal-energy, 488 n.

Civilization, as term, 31 n.;
position of present, 37;
of Mexican Culture, 45;
exhaustion and historylessness, 48-51;
and microcosmic, 92;
and dictatorship of money, 98;
as tension, 102;
rootless forms, world-extension, 107;
inner stages, present Western, 109;
and style, 109;
survivals, 109;
superficial history, 109, 339;
and utilitarian script, 152, 155;
Jewish, in contact with Gothic, 317-319;
Jews in Western, 322;
economics under, 477, 484, 493;
final struggle, money and Cæsarism, 506.
_See also_ Cæsarism; Cultures; Fellahism; Megalopolitanism;
Politics

Clary, Désirée, as destiny, 329

Classes, and history, 96;
economic, 477.
_See also_ Estates

Classical Culture, as ahistoric, and script, 24, 27, 36, 150, 152;
similarity of Mexican, 43;
end of real history, 50;
relation of Renaissance, 58;
Greek laws, 61;
and capital city, 95;
Civilization cities, 101;
Civilization and sterility, 105;
destruction and survivals of Civilization, 109;
nations under, polis basis, 173;
geographically-limited cults, 200;
and revelation, 244 n.;
fate in, 267;
beast character of deities, 276;
obscure religious beginnings, 281-283;
Orphism, Ascetism, 283;
outline of early religion, 283, 284;
Greek and Roman cults, 284;
later city-religions, 285;
personality-concept, 293 n.;
second religiousness and Syncretism, 312;
agnate family, 330;
ancient priest-estate, 350;
style of nobility, 351;
style of priesthood, 352;
position of primary estates, 353;
significance of colonization, 354;
city-leagues, 355;
capital and financial organization, 372, 383, 493-496;
and world-power, 373 n.;
feudalism and polis, 374;
first Tyrannis, 375, 386;
dynasty-ideal and oligarchy, 380, 381;
_carpe diem_, 383;
and war, 385;
inter-Tyrannis period, 394-398;
second Tyrannis, 405-408;
period of Cæsarism, evolution, 418, 422, 423, 430;
military technique of Civilization, 420;
trader-master period, 484;
money as magnitude, 486, 495;
money and land and art value, 487;
slaves as money, 488, 496;
and technique, 501.
_See also_ Cultures; Polis; Pseudomorphosis; Rome

Claudii, and Roman history, 336;
social composition, 357

Claudius I, importance, 50

Claudius, Appius, and sons of freedmen, 166 n.;
and peasantry, 408, 410;
and consul-list, 409 n.;
and Punic War, 410;
reforms and demagogy, 458

Clausewitz, Karl von, inversion of phrase, 330 n.;
as military writer, 419 n.

Clearing-house, electrical analogy, 490 n.

Clement, Saint, period, 250

Cleomenes I, and helots, 396

Cleomenes III, fall, 65;
and Sphærus, 454 n.

Cleomenes, Alexander’s administrator, and speculation, 484

Cleon, as mass-leader, 448 n.

Clergy. _See_ Priesthood

Climate, and man’s history, 39 n.

Clisthenes, and Homer, 386

Clock, as Western symbol, 300 n.

Clodius. _See_ Claudius

Cluniacs, as rural, 92

Cluny, and reform, 296

Coal, and slaves, 488 n.

Code, Civil, position, 76

Code of Manu, on Sudra, 332

Coins, and “Money,” 481 n., 483;
as Classical symbol, 486;
Western attitude, 490

Coke, Sir Edward, and Roman law, 78, 365 n.

Collinet, Paul, on Justinian’s Digests, 70 n.

Colonate, end, 357

Colonization, significance of Classical, 354, 355;
cultural basis, 382 n.

Colonna, and Papacy, 354

Colonus, vassalage, 350

Colosseum, decay, 107 n.

Colour, symbolism in Western religion, 289

Comitia Centuriata, and money, 410;
and Punic War, 410;
supporters, 451

Comitia Tributa, and conquest, 410;
supporters, 451

Commentary on sacred books, authoritative chain, 247, 248

Common law, development, 76, 78

Community. _See_ Consensus

Comnena, Anna, on crusaders, 89

Compass, Chinese invention, 501 n.

Compassion, and being, 273;
and chivalry, 273

Comradeship, and race, 126

Conception, as sin, 272. _See also_ Sex

Condés, feudal force, 350 n.

Confession. _See_ Contrition

“Confession of Peter,” 220

Confucianism, and “Persian” religion, 260;
as end of culture, 286;
Rationalism, 306, 307, 309;
Syncretism, 315;
and nobility, 357;
and Cæsarism, 434

Confucius, deification, 314;
on Hwang, 388

Congress of Princes, 38, 304

_Connubium_, cult basis, 69

Conrad II, emperor, feudal law, 371

Conscription, as phase of Civilization, 420;
as substitute for war, 428;
effect of World War, 429

Consensus, as Arabian principle, 59, 73, 210;
Arabian community of elect, 242;
and Arabian monasticism, 253;
phases of Jewish, 315-317, 320

Constance, Council of, and feudalism, 374

Constantine the Great, and Roman law as Christian, 69;
and Byzantium, 89;
and cult and nationality, 178, 230, 243, 253;
as prince and prelate, 204, 258;
and Nicæa, 257

Constantine VII, and Romanos, 426

Constitutio Antoniana, 68

Constitutions, incomplete system of written, 361;
written and living, 369;
doctrinaire government, 413-415;
foresight, 415 n.;
status of American, 430 n.;
character of German (1919), 457 n.
_See also_ Politics

Consuls, origin of term, 374 n.;
beginning, 382;
and Senate, 409;
as forged ancestors, 409 n.;
and party, 451

Contemplation, cultural basis, 242

Contemporaneity, intercultural, 39-42

Contending States, period in China, 38, 40, 339, 416-419, 454

Contrition, Western sacrament and Arabian submission, and Grace,
240-242;
as supreme Western religious concept, 293, 295;
and happiness, 294;
effect of decline, 294, 298, 299;
as English idea, 294 n.;
and Luther’s faith-concept, 298

Conversion, and Arabian cult-nationality, 219

Copan, and Mexican Culture, 44

Corcyra, massacre, 405

Cordus, Cremutius, history burnt, 434

Corinth, royal succession, 380;
destruction, 489

Corporation, and Arabian juridical person, 174 n.

Corpus Christi, and thanksgiving, 293

Corpus Juris, position in Arabian Culture, 71, 74;
and Western law, 76-78;
and canon law, 77

Corpus Juris Germanici, development, 76-78

Corruption, political so-called, 458

Cortes, beginning, 373

Cortez, Hernando, force in conquest, 44 n.

Cos, style of school, 345

Cosmic, relation of plant and animal to, 3, 4, 15;
beat, feel, 4, 5;
organs, 5;
being, 7;
crowd and beat, 18;
and history, 23, 24;
in architecture, 92;
and sex, 327;
earth and universe, 392 n.
_See also_ Being; Landscape; Microcosm; Plant; Race

Cosmogony, of Genesis, 209 n.

Cosmopolitanism, and intelligentsia, 184. _See also_
Megalopolitanism

Costume, as expression-language, 134

Councils, spirit of Arabian and Western Christian, 59;
and pope, 374

Country, cosmic, 89;
relation to town, 91, 94;
as Gothic, 93;
historyless, 96.
_See also_ Peasantry

Courts, Roman, and politics, 459. _See also_ Jurisprudence;
Roman law

Crassus Dives, M. Licinius, and money, 402;
Triumvirate and Cæsarism, 423;
politics and finance, 458, 459;
and court, 459

Credit-system, Western concept, 489. _See also_ Money

Crete, Minoan art and Mycenæ, 87-89;
and ethnology, 129;
and Mycenæan beast-deities, 276 n.

Criticism, relation to science and history, 24

Cromwell, Oliver, Puritan manifestation, 302;
power, 389;
dictatorship, 390

Cross, and Tree of Knowledge, 180 n.

Croton, Sybaris, 303;
style of school, 345

Crowd and mob, cosmic beat, 18;
and Cultures, 18;
ethic, 342;
fourth estate, 358;
and leaders, 376;
rise of power, 399

Crusades, and Arabian Civilization, 43;
as rural, 97;
and nationalism, 180;
Jewish parallel, 198

Ctesiphon, school, 200;
location, 200 n.

Cujacius, and Roman law, 77

Cult, and dogma, cultural attitude, 200, 201;
technique, and myth, 268, 499.
_See also_ Religion

Cultures, as beings, cosmic beat, 19, 35;
historic and ahistoric, 24, 27;
as basis of history, 26, 27, 44, 46-51;
primitive, character, 33, 34;
mutation, 33, 36;
primitive and pre-Culture, 35, 89;
comparative study, 36-38;
destined course, 37;
future, 37;
problems of study, 37-39;
and landscape study, 39 n., 46;
dating, 39 n.;
contemporary periods, 39-42;
inter-Cultures, 87-89;
and “return to nature,” 135;
and writing, 150;
relation of people, 169, 170;
and nations, 170-173, 362;
narrow circle of understanding, 280;
and religious creativeness, 308;
intercultural dissonance, race and time elements, 317-323;
passing, 435;
economic underlay, 474;
distinct economic styles, 477;
money-symbols, 486.
_See also_ Arabian; Art; Babylonian; Chinese; Civilization;
Classical; Economics; Egyptian; Fellahism; History; Indian;
Landscape; Language; Mexican; Macrocosm; Morphology; Natural
science; Politics; Race; Religion; Russian; Technique; Town;
Western

Cumont, Franz, on old Persian religion, 207

Customs, purpose, 475 n.

Cuvier, Baron Georges, theory, 31

Cynics, Pietism, 308;
and Socrates, 309

Cyprus, massacre, 321 n.

Cyrene, massacre, 198 n.

Damascenus, John, as Al Manzor, 260

Damascius, as biographer, 252;
anchorite, 254

Damiani, Petrus, and Mary-cult, 288

Danai, as name, 161, 164

Daniel, fictitious, 72 n.

Dante Alighieri, and Devil-cult, 292;
and “virtue,” 307 n.

Darius the Great, Behistun Inscription, 166, 207

Darwinism, shallowness, 31;
palæontological reputation, mutation, 32;
and race determination, 124;
and genealogy, 180

Death, man and fear, 15, 16;
relation to light, 265;
as punishment, 272;
and Classical cults, 283;
hunger-death and hero-death, 471

Decemvirs, code, 65;
significance, 396

Dediticii peregrins, as class, 68

Dehio, Georg, on houses and architecture, 121

Deism, as technic, 306

Delbrück, Hans, on ancient armies, 40 n., 199 n.;
on migrant minority, 164

Delos, slave market, 489;
temples as banks, 493 n.

Demeter cult, Homer’s ignoring, 282;
and Pythagoreans, 282;
survival, 282 n.;
and sex, 283;
power, 290 n.

Demeter-Dionysus-Kore cult, in Rome, 386

Democracy (Third Estate), urban, 97;
relation to other estates, 334;
rise as contradiction, 355-358;
Plebs, 357, 408-411;
rise of Classical, 387;
Classical, in inter-Tyrannis period, 394-398;
rise as independent force, 398;
negative unity, 399;
and mob, 399;
nationalism, and unity, 400-402, 485, 506;
in England, 402;
class dictatorship, 403, 404;
and Parliamentarism, 416;
period in Arabian Culture, 424-426;
decay, 433;
and party, 449;
end, 463-465;
social and economic form, 478;
and machine industry, 504 n.
_See also_ Politics

Democritus, atomic theory, 58

Depth-experience, Western, “I” as light-centre, 8;
and nations, 179;
as prime symbol, 288;
and gunpowder and printing, 460;
and technique, 501-504

Descartes, René, and doubt, 12

Destiny, and cosmic beat, 4;
and facts, 12;
human (cosmic) type, 16-19;
and natural science, 31;
in nations, 170;
faith, cultural basis of fate, 266;
and sex, 327, 329;
nobility as, 335, 336, 340;
States as, 363;
in war, 429, 434.
_See also_ Being; Causality; History; Race; Time; Will

Deutero-Isaiah, Persian influence, 208

Devil-cult, development of Western, 288-291;
Renaissance and, 291;
and contrition, 293;
and Protestantism, 299;
Puritanism, 302;
and machine, 502, 504 n., 505.
_See also_ Witchcraft

Diadochi, and Arabian Culture, 190;
struggle, 408

Diakrii, and Tyrannis, 386

Dictatorship, of class, money and Rationalism 403-405. _See
also_ Politics

Diels, Hermann, on Classical technique, 501 n.

Dike, age, 376, 378, 381

Dikhans, aristocracy, 353

Diocletian, distorted importance, 38;
and orthodoxy, 178;
and Nicodemia, 191;
army, 199;
era, 139;
Church and State, 243, 253;
Syncretism, 252;
feudalism, 349, 423;
fiscal machinery, 371, 496;
and economics, 480 n.

Diodorus, on Roman tenements, 102

Dionysiac cult, Homer’s ignoring, 282;
survival, 282 n.;
power, 290 n.;
and Tyrannis, 386

Dionysius I, executions, 405;
and army, 406;
and conquered territory, 407;
war technique, 420

Dionysius the Areopagite, fictitious, 72 n.

Diplomacy, contrapuntal politics, 381;
basis, 440;
and war, 440

Direction, historical, 361

Discovery, and Western history-picture, 28, 46, 501

Dispensation, and valuation, 267

Dispersion, Jewish, as misnomer, 210

Disraeli, Benjamin, Jew and Englishman, 320

Divorce, English reform, 64 n.;
civil and ecclesiastical conflict, 365 n.

Dodington, George B., on party loyalty, 403 n.

Dogma, and cult, cultural attitude, 200-202

Dominicans, as urban, 92;
and Mary-cult, 288;
and Inquisition, 291

Donellus, Hugo, and Roman law, 77

Doomesday-Book, 371 n., 372

Dorians, no nation, 173

Doric, as cosmic, 92;
name and migration, 161, 162

Dostoyevski, Feodor M., on Petersburg, 193;
and Russian soul, 194-196;
and Socialism, 218;
religion, 295 n.;
and money, 495 n.

Dracon, laws, 64, 65;
class law, 365

Drama, as urban, 93;
origin of Chinese, 286

Dreams, and cognition, 14

Druses, and Trinity, 237

Dualism, in Arabian Culture, 233-236, 244;
and substance controversy, 256;
Chinese, 287;
in moral, 341

Dukas, power, 427

Dukhobors, as manifestation, 278

Duns Scotus, Joannes, will and reason, 241;
and Devil-cult, 291

Dyarchy, Augustinian, 432, 433

Dynamics. _See_ Force; Motion; Technique

Dynastic idea, Western, 179-183, 378, 381;
and overthrow of monarchy, language struggles, 183;
Arabian, 330 n., 378, 379, 423, 424;
basis, 336;
relation to priesthood, 337;
and officialdom, 371;
elements, 377, 378;
Chinese and Egyptian, 379;
Classical, and oligarchy, 380, 381;
union with and against non-estate, 386, 387;
European absolutism, 388;
statesmen as leaders, 389;
in Thirty Years’ War, 389;
in Fronde struggles, outcome, 390;
republic as anti-dynastic, 413.
_See also_ Politics

Eastern Empire. _See_ Byzantine Empire

Ebionites, origin, 220 n.;
disappearance, 252

Eckart, Meister, on Mysticism, 292;
and Devil-cult, 303