Chapter XIV: The Form-World of Economic Life (3)

Pyrrhonian skepsis, and Socrates, 309

Pythagoras, fictitious, 72 n.;
and commentary, 247 n.;
biography, 252

Pythagoreans, mysteries, 203;
and cult, 282;
Puritanism, 302, 303;
missionarism, 305;
style, 345;
Sybaris, 394

Qaro, Joseph, as expositor, 321

Qaraites, Puritanism, rise, 255, 316

Quirinus Pater, god, 382

Quirites, origin of name, 382

Rabbi, law-man, 71

Race, false idea of people, 113, 165;
and landscape, no migration, 113, 119, 129;
defined, 113;
and development of language, being and waking-being, 113, 114;
sensation, 114;
in plants, 115;
and history and politics, 116;
and totem, 116;
not classification but physiognomic fact, 117, 130;
American, 119;
house as expression, 120-122;
castle as expression, 122;
superficial and divergent mechanistic conception, 124, 125, 129;
hall-marks, inadequacy of skeletonic determination, 124, 128-130,
175;
chaotic “living” elements in determination, 126, 127;
race-feeling as race-forming, 126;
statistics and ancestry, 127;
importance of movement-expression, 128;
spiritual differences, 128;
and sentences, 142;
and writing, 151;
and Culture-language, 153, 154;
cosmic beat and race hatred, 165, 166, 318;
and intellect, 166;
absolutist State as expression, 400;
Cæsarism and return to power, 431.
_See also_ Being; Language; Nation; People; Politics

Radio, and light, 9 n.;
as megalopolitan, 95 n.;
and distance, 150 n.;
and political tactics, 460

Rainald van Dassel, policy, 376

Rameses III, and sea-folks, 122, 164 n.;
historyless, 432

Ramnes, tribe, 351, 382

Ranke, J. Johannes, on skull forms, 128, 129

Ranke, Leopold von, on history, 46

Raskol movement, 278

Rationalism, and Puritanism, 305;
basis, cultural manifestations, 305, 308, 309;
sage, 307;
Mysticism and Pietism, 308;
dynamic character of Western, 309;
mock-religion, 310;
fading-out, 310;
rise in politics, 400;
and money, 401, 402;
in England, 403;
and class dictatorship, 403, 404;
and constitutions, 413;
and effective political theory, 453, 454

Ravenna, Theoderich’s tomb, 89

Re cult, 279, 281;
as Reformation, 296

Reading, defined, 149

Reason, content, 6;
and understanding, 13

Reflection, and grammar, 141, 143

Reformation, as general cultural movement, 295-297;
Western, as Gothic, 296;
and Renaissance, background, 297;
narrow circle of understanding, 298;
and Devil-cult, 299;
Calvin and world-politics, 299;
relation to intellectual creation, 300;
and oligarchy, 386 n.

Reger, Max, “playing” with music, 137

Reitzenstein, Richard, on Jesus as Mandæan, 214 n.

Religion, fear of the invisible, 8;
as basis of science, 13;
and causality, 14;
and theoretical knowledge, 25;
Arabian consensus, 59;
Arabian cults and scripts, 73, 150, 227 n.;
expression-language and communication-language, 116, 134;
and language-linkage, 116;
and knowledge, 136;
names and religious thought, 139;
and rigid language, 154, 155;
Persian, 168;
and Arabian nationality, 168, 174-178, 210, 242, 243, 253, 315,
317;
Arabian, and research, 191;
geographical cults of Classical, 200;
Arabian fourth period, Mysticism and Scholasticism, 200, 250;
Arabian henotheism, 201;
Arabian dogmatic, 201;
Arabian prophetic, Messianism, 204-207, 209;
awakening of Arabian, 208, 249;
second or apocalyptic period, 208, 212, 249;
as lived metaphysics, 217;
distinct Arabian domains, 228;
Arabian dualism, spirit and soul, 233-236;
inward unity of Arabian, 235, 248;
Arabian Logos and light-sensation, 236, 237;
Arabian time-concept, 238, 249;
Arabian submission, Grace, 240;
Arabian community of the elect, 242, 243, 253;
Arabian sacred books and revelation, 243-246;
infallible word and interpretation, secret revelation, 245-247;
third Arabian period, religions of salvation, grand myths, 249;
three directions of Arabian forms, 251-253;
Arabian monasticism, 254;
Arabian missionarism, 259;
end of Arabian inner history, 261;
and being and waking-being, fear and love, 265, 499;
and light, 265;
intellect and faith, 266, 269-271;
cultural basis of fate, 267;
theory and technique, myth and cult, 268, 271;
God and soul, cultural basis of understanding of numina, 270;
faith and life, 271, 443;
works and moral, 271, 272;
moral and negations on being, 272-274;
and social ethics, 273;
cultural basis of truth, 274;
morphology of history, 275;
primitive organic religiousness, 275, 276, 278;
“pre”-periods of Cultures, 276-278;
of Cultures and landscape, 278;
beginning in Cultures, 279;
cultural character and prime symbols, 279;
Egyptian, 279, 281;
beginning of priesthood estate, 280;
peasant, 280;
narrow circle of cultural understanding, 280, 282;
obscurity of Classical beginning, 281-283;
outline of Classical beginning, 283, 284, 290 n.;
Classical unity, Greek and Roman cults, 284, 285;
later Classical, 285;
Chinese beginning, 285-287;
Chinese tao, 287;
newness of Western, depth-experience as symbol, 288, 294 n.;
reformation as general cultural movement, 295-297;
and Western practical mechanics, 300-302;
Puritanism, 302-305, 316;
Rationalism, 305-308;
Pietism, 308;
cultural basis of mechanistic conception, 308, 309;
Rationalism and myth fads, 310;
second religiousness, 310-314;
historyless fellah, 314;
phase in anti-Semitism, 321, 322;
phase of Fronde and Tyrannis, 386;
and church, 443 n.;
and economics, 473;
and technique, 502.
_See also_ Causality; Christianity; Church and State; Death;
Jews; Philosophy; Priesthood; Pseudomorphosis; Puritanism;
Reformation; Sacred books; Soul; Spirit; Creeds and sects by
name

Renaissance, history-picture, 28 n.;
relation to Classical Culture, 58;
style as urban, 93, 297;
and Italian nationalism, 182;
as Gothic, 291;
and personality, 293;
and Reformation, 297

Republic, Western, as negation, 413. _See also_ Democracy;
Parliamentarism

Resaina, school, 200

Resh-Galutha, 72;
position, 177, 208, 210

Resurrection, as Arabian principle, 59;
effect on Christianity, 218

Retz, Cardinal de, Fronde, 390

Retzius, Anders A., and skull-forms, 128

Revelation, Arabian concept, 243-246;
secret, 246

Revolution, period, 387;
Classical occurrence, 394, 405;
French, as unique manifestation, 411;
Parliamentarism as continuance, 415;
Arabian period, 424.
_See also_ Democracy; Politics

Rhegium, democratic triumph, 396

Rhodes, Cecil, actuality of leadership, 369;
significance, 435;
money and power, 459, 473, 475

Rhodes, plan, 100;
siege, 421

Rhodesia, oval house, 122

Richard I of England, imperial vassal, 374

Richelieu, Cardinal de, power, 389, 390

Robert the Devil, and finance, 372

Robespierre, Maximilian, adventurer, 19;
State-machine, 404, 405;
as mass-leader, 448 n.

Rodbertus, Johann K., and class dictatorship, 404

Roe, Sir Thomas, Turkish mission, 43 n.

Roger II of Sicily, finance, 489

Roman Catholic Church, Classical survivals in popular, 110;
and style of Western learning, 346;
changed basis of politics, 451 n.
_See also_ Christianity; Papacy

Roman law, basis in Classical world, _persona_ and _res_,
60;
and divine law, 60;
as product of practical experience, no legal class, 61;
and Greek law, _jus civile_ and _jus gentium_, city law,
61, 62;
lack of precedent, English contrast, 62, 63;
“collection” not “system,” 63;
lack of early stratification, 64;
codes as party politics, 64;
_jus gentium_ as imperial, 66;
Hadrian’s edict and petrification, 66;
development of jurisprudence, 66;
period of maturity, 66;
lack of basic ideas, 67;
schools, 67;
law of bodies, statics, 67;
and Arabian juridical person, 67, 68, 174, 177;
and Arabian creed-communities, emperor-worship, 68, 69;
Constantine and orthodox Christian law, 69, 70;
position of Arabian-Latin law, 70-72;
divine origin and Arabian written law, precedent and consensus,
72-74;
framing and position of Corpus Juris, religious creation, 74;
independent development of Western law-history, 75;
development of Norman-English law, 75, 76, 78;
Germanic law in Southern Europe, 76;
Maximilian’s code, 76;
character in Germany and Spain, 76, 77;
Corpus Juris Canonici, 77;
Western conflict of _fas_ and _jus_, 78;
effect on Western culture, book and life, 78-80;
Classical bodies and Western functions, 80-82;
Western emancipation as future task, 83, 491, 505;
and established church, 177 n.;
and family, 330;
Western estates and, 365

Romanesque, soul, 180

Romanos, power, 426

Romans, origin of name, 382

Romanticism, and world-literature, 108;
and idea of people, 113;
and apocalyptic, 236, 237, 250

Rome, collapse of empire, 42;
historyful and historyless, 50;
as capital city, 95;
as provincial city, 99;
Classical block-tenements, 101;
suburbs of modern city, 101 n.;
decay of city, 107;
city as Etruscan, 164;
people of city, 166;
political character, 173, 174;
reason for rise, cultural necessity, 185, 422;
cults and Greek cults, 284;
family history, 336;
first settlements and tribes, 351, 382;
Plebs as Third Estate, 357, 408;
_vis-à-vis_ Carthage, 368;
early oligarchy, 375;
aristocratic control, attitude toward residue, 375, 382;
empire as polis, 383;
polis and citizenship, 383, 384;
fifth-century relations, 394-398;
status of Tribunate, 395, 415 n.;
Senate and Tribunate, opposition as “form,” 397;
period of military control, 407;
and border states, 407;
control by political nobility, Senate as engine, 409-411;
money in politics, demagogy, 410, 411, 457-459;
evolution and completion of Cæsarism, 422, 423, 430, 432-434;
political factions and parties, 450;
courts and politics, 459;
finance, 487, 494, 495

Roosevelt, Theodore, on race suicide, 106

Rossbach, battle, importance, 182

Rothschilds, founding of fortune, 402 n.

Rousseau, Jean Jacques, Rationalism, 307;
and class dictatorship, 404;
end of influence, 454

Ruach, connotation, 234

Rubens, Peter Paul, “tigress” expression, 128 n.

Ruma clan, 382

Rumina, goddess, 382

Russian Culture, pseudomorphosis, and Western Culture, 192-194;
and towns, 194;
Dostoyevski and Tolstoi as types, 194-196;
position of Bolshevism, 195;
regular and secular clergy, 254;
pre-cultural religiousness, 278;
soul-character, 295 n.;
unreal classes, 335 n.;
mir, 348;
and money, 495 n.;
present Christianity, 495 n.;
culture and machine, 504 n.

Russo-Japanese War, and military art, 421

Saba, ignored history, 190;
feudalism, 196-198;
geography, 196 n.;
religion, 209, 253;
chronology, 239

Sabazius, cult, 201

Sabbath, Chaldean and Jewish, 207

Sabiniani, legal school, style, 67, 346

_Sachsenspiegel_, 64, 76

Sacraments, Pagan, 203;
Western concept, and free will, 293;
effect of Reformation, 298.
_See also_ Contrition

Sacred books, Arabian nation, revelation, 243-246;
cultural attitude, 244 n.;
infallibility, interpretation, secret revelation, 245-247;
allegorical exegesis, 247;
commentary and authoritative chain, 249, 250.
_See also_ Bible

Sadducees, tendency, 211

Sage, as ideal, 307

Sahara, extension, 39 n.

Saint-Simon, Comte de, and class dictatorship, 404

Saint-Simon, Duc de, on nobility and nation, 172;
on new nobility, 357 n.

Salisbury, Marquess of, and family, 393

Salman, trial, 317

Samarra, plan, 100;
area, 101 n.;
abandoned, 107

Samuel, lord of Al Alblaq, 198

San Gimigniano, fortified towers, 355 n.

Sankhara, Neo-Brahmanism, 315

Sapor I, and Mazdaism, 251

Saracens, Charles Martel’s victory, 192. _See also_ Islam

Saragossa, General Privilege, 373

Sarapion, anchorite, 254

Sards, as name, 164

Sargon, contemporaries, 39

Sassanids, study neglected, 38, 190;
feudalism, 196-198, 423;
Mazdaic State religion, 253;
nobility and priesthood, 353;
as model for Byzantine ceremonial, 378 n.

Savelli, and Papacy, 354

Saviour, as title, 219 n.

Savonarola, Girolamo, and Renaissance, 291;
and reform, urbanism, 296, 297

Saxony, dynastic influence, 182

Scævola, Q. Mucius, private-law, 66

Scent, man’s relation, 7, 115. _See also_ Sense

Schadow, Johann Gottfried, art, 118

Schiele, Friedrich M., on Sadducees and Essenes, 211 n.

Schinkel, Hans F., art, 118

Scholasticism, Arabian and Pseudomorphic, 71, 200, 228, 229, 250;
of Rationalism, 305-308;
intellectual discipline, 463

Schuda, legends, 250

_Schwabenspiegel_, 76

Science. _See_ Intelligence, Natural science

Scipio, P. Cornelius (Africanus Major), and border States, 408;
and Cato, 411;
and Imperialism, 422;
and political organization, 452

Scipio, P Cornelius (Africanus Minor), murder, 423;
and Imperialism, 430;
and political organization, 452

Scots, and divine-given torments, 299 n.

Script. _See_ Writing

Sea-folk, and Egypt, 107, 122, 129, 164

Second religiousness, in Mexican Culture, 45 n.;
period and character, 310;
Syncretism, 311-313;
emperor-cult and fixed organizations, 314;
and Cæsarism, 386 n.;
Western, 455

Seibal, and Mexican Culture, 44

Seleucid Empire, as Arabian, 190;
era, 239

Senate, Roman, and Tribunate, 397, 398;
and political nobility, 409;
Augustus’ dyarchy as nullity, 432;
and courts, 460;
economics and politics, 475

Senatus Populusque Romanus, as Senate and Tribunate, 398;
formal restoration, 433

Seneca, L. Annæus, religiousness, 313

Sensation-content, 6

Sense, as microcosmic organ, and understanding, 5, 69;
human and animal, 114, 115;
and relation of microcosm to macrocosm, 499.
_See also_ Sight

Sentence, origin, and word, 141;
and race, 142;
verbs, 143.
_See also_ Language

Sentinum, battle, importance, 422

Sepoy Mutiny, cultural basis, 321 n.

Septimus Severus, historyless, 432

Serapis-cult, origin, 310

Sertorius, Quintus, and Cæsarism, 428 n.

Sesostris I, absolutism, 387

Sesostris III, absolutism, 387

Sethe, Kurt, on Egyptian script, 108 n.

Seuse, Heinrich, on Mysticism, 292

Sex, cosmic organ, 5;
Civilization and sterility, 103-105;
“versehen,” 126;
conception as sin, 272;
and Classical cults, 283;
orgiasm and asceticism, 283;
elements of duality, war, 327, 328;
and “form,” 331;
and State, 362.
_See also_ Being; Family; Monasticism

Sforza, Catherine, heroism, 328

Shak-el-Arab, Mandæanism, 214 n.

Shamir Juharish, feudalism, 196

Shan-Kur {sic} Period, 416

Shang dynasty, mythology, 286, 379 n.

Shantung, Manichæans, Nestorians, and Islam, 260, 261

Shaping, and training, 331, 340

Shaw, George Bernard, on free woman, 105;
Undershaft as type, 475 n.;
on money and life, 484

Sheridan, Richard B. B., and French Revolution, 412

Shi, as title, 41, 418

Shi-hwang-ti, and second religiousness, 310;
and Chinese history, 434

Shi-King, as religious source, 286;
love songs, 352

Shia, and Chaldean, 176

Shiites, Logos-idea, 236 n.;
beginning, 424

Shirazi, philosophy, 321

Shneor Zalman ben Baruch. _See_ Salman

Shu-Ching, as religious source, 286

Shuiski, Vassili, period, 192

Sibylline books, character of Classical, 244 n.

Sicily, Norman state, 372, 489;
democratic triumph, 396;
and Maniakes, 427 n.

Siculi, as name, 164

Siena, fortified towers, 355

Sight, as supreme sense, 6;
bodily and mental, 7;
and waking-being, 7;
lordship in man, 7-9;
invisible and fear, 8;
and race, 114, 128;
and words, 140;
and verbs, 143;
Arabian light-sensation, “cavern” and Logos, 233, 236, 237;
light and religion, 265.
_See also_ Sense

Sign, and language, 134;
and script, 149

Signorelli, Luca, frescoes and the Devil, 292 n.

Simplicius, and commentary, 247

Sinuhet, biography, 387

Skeleton, and race, 124, 128-130, 175;
and landscape, 130

Skleros, power, 427

Skoptsi, as manifestation, 278

Skull. _See_ Skeleton

Slavery, Roman freedmen and citizenship, 166 n.;
Classical and money, end, 349 n., 480, 488, 496;
Irak rebellion, 426;
attitude of Plebs, 451 n.;
technique, 479 n., 503;
Western status, 488 n.

Sleep, as vegetable, 7

Smith, Adam, relation to property, 345;
and Hume, 403;
and economic thought, 469;
theory of value, 491

Smith, Elliot, ethnological research, 129

Smiths, guild and tribe, 479

Socialism, money and movement, 402;
effect on Capitalism, 454, 464 n., 506 n.;
and Cæsarism, 506.
_See also_ Marx

Society, origin, 343

Sociology, Jesus’ indifference, 217

Socrates, Rationalism, 307;
as spiritual heir and ancestry, 309

Sohm, Rudolf, on German jurisprudence, 80

Sol Invictus, cult, 201;
and Syncretism, 253

Solomon, fictitious, 72 n.;
Psalms, 213 n.

Solon, Egyptian influence, 62 n.;
character of law, 63-65;
and impiety, 282;
economics and politics, 475

Sombart, Werner, on book-keeping, 490

Sophists, and Socrates, 309;
and Chinese Cæsarism, 418

Sorel, Albert, and French Revolution, 399 n.

Soul, cultural and intercultural forms, 56;
cultural significance, 59;
of town, 90;
and language, 137;
and people, 165;
and spirit in Arabian dualism, indwelling, 234-236;
Western and Russian, 295 n.
_See_ Religion; Spirit; Will

Sound, as sign of language, word, 134

Space, extension and waking-being, 7;
and truths, 12;
Arabian concept, 233;
and time and religion, 265.
_See also_ Time

Spain, physical changes, 39 n.;
and Roman law, 77;
Jewish Culture, 316;
period of absolutism, 388;
Fronde conflict, 390;
origins of accountancy, 489

Sparta, helots, 332, 349, 357;
_vis-à-vis_ Athens, 368;
royal succession, 380;
oligarchic-democratic struggle, 396, 397

Spartacus, and Cæsarism, 428 n.

Spartiates, as feudal, 375

Speaking, and language, 117, 125

Speculators, as cultural phenomenon, 484

Spence, Lewis, on Mexican chronology, 44 n.

Spener, Philipp J., Pietism, 308

Spenta Mainyu, Persian Holy Spirit, 244

Sphærus, influence, 454 n.

Spinden, Herbert J., researches in Mexican Culture, 44 n.

Spinoza, Baruch, Gnosis, 228;
Arabian metaphysic, 241, 321;
on contemplation, 242;
expulsion, 317

Spirit, Arabian pneuma, 57;
and soul in Arabian dualism, indwelling, 234-236.
_See also_ Body; Religion; Soul; Waking-being

Sport, and Civilization, 103

Stanley, Arthur P., on Islam and Christianity, 304 n.

State. _See_ Politics

States-General, calling, 373;
overthrow, 388

Statics, Roman law, 67

Steam-engine, effect, 502

Stein, Lorenz von, on money, 485

Stenography, character, 152

Sterility, and Civilization, 103-105

Stoicism, and jurisprudence, 62;
Rationalism, 307;
Pietism, 308;
and second religiousness, 312;
style of school, 345;
improvidence, 372;
and Cæsarism, ideologues and conspiracy, 433, 434;
political influence, 454

Streets, cultural attitude, 94

Stuarts, and Roman law, 365 n.;
and dynasty, 388, 389

Studion, monk-state, 314

Style, Western, external effects, 46;
intercultural, 87-89;
as urban, 92;
and Civilization, 108, 109;
rigid and living, surface mixture, 123;
priesthood and, of learning, 345

Su-tsin, career, 417;
character, 419

Subjects and objects, 369;
in politics, 441;
in economics, 479, 493

Submission, as Arabian concept, 240

Substance, Arabian religious concept, 244;
controversy and Christian split, 255-258.
_See also_ Trinity

Succession Wars, character, 392

Sudra, as caste, 332;
and tribes, 348

Sufism, and Chaldean, 176;
Gnosis, 228;
and contemplation, 242;
Pietism, 308;
and Jewish Mysticism, 321.
_See also_ Islam; Mysticism

Sulla, L. Cornelius, and princeps, 423;
and demagogy, 458;
and courts, 460

Sultanate, rise over caliphate, 425, 426

Sumer, and Arabian Culture, 189 n.

Sun-tse, on war, 417 n., 419 n.;
character, 419 n.;
anecdote, 420 n.

Sura, academy, 71, 200

Swedenborg, Emanuel, Pietism, 308;
and Yesirah, 316

Sybaris, destruction, 303, 394

Symbolism, farmhouse, 90;
peacock, 236;
cultural religious prime symbols, 279, 287, 288;
colour, 289;
clock, 300 n.;
Wandering Jew, 317;
printing, 413;
Classical coin, 486

Syncretic Church, and emperor-worship, 68;
as name, 68 n.;
cults and “Greeks,” 176;
Arabian churches in Classical style, 201;
reversal, Classical cults as Eastern Church, 102;
Paganism and Christianity, sacraments and other elements, 203,
204;
Jewish rescue, from, 210;
Jesus sects, 220 n.;
development, parallelism, 252;
State religion, 253;
monasticism, 254;
westward expansion, 255;
missionarism, 259;
end of theology, 261.
_See also_ Pseudomorphosis; Religion

Syncretism, in second religiousness, 311-313. _See also_
preceding title

Synesius, as Neo-Platonist, 252

Synod of a Hundred Chapters, 278

Synod of Antichrist, 278

Synœcism, Classical, 173, 355, 381, 382;
Roman, 383

Syntax, and grammar, 142;
period, 145

Syracuse, as provincial city, 99;
as megalopolis, 382 n.;
democratic triumph, 396;
colonization, 405;
class proscriptions, 405, 406 n.;
siege, 421;
and Plato’s theory, 454

Syrian Law-book, importance, 64, 70

Sze-ma-tsien, on Contending States, 417;
as compiler, 418 n.;
biographies, 454 n.

Taboo, relation to waking-being and language, 116, 154;
dependence on totem, 117, 265;
in art, 118;
and cathedral, 122;
and script, 151;
space-fear, 265;
and technique, 268, 271;
moral, and negations, 272, 342.
_See also_ Totem

Tacitus, Cornelius, on Decemvirs’ code, 65;
philosophical confusion, 238;
and polis, 383;
on Musonius Rufus, 430;
and Cæsarism, 434 n.

Tai-dsung, and Islam, 261

Talleyrand-Périgord, Charles de, as politician, 446

Talmud, as creed law, 69;
and Chaldean, 176;
development, influences, 208, 209

Tammany Hall, as type, 452 n.

Tannaim, class, 71

Tanvasar, and new Avesta, 250, 251

Taoism, and Pacifism, 185;
principle, 287;
alteration in concept, 307;
expansion, 308;
Syncretism, 312, 315;
of Han period, 314;
and priesthood, 352;
and Cæsarism, 434 n.

Tarquins, fall, 65

Tarragona, Jewish city, 316

Tartars, Russian release, 192

Taxes, purpose, 475 n.

Tchun-tsin-fan-lu, 454 n.

Technique, and truth, 144 n.;
and theory in religion, 268, 271;
and Classical city-religions, 285;
and Western science, 300, 302;
and Rationalism, 306;
development of military, 420-422;
influence on Western economic thought, 469;
machines and Western slavery, 488 n.;
and plant, 499;
of animal movement, involuntary, 499;
conscious-knowing, 499;
tyrannical theory, 500;
development out of nature, 500;
under Classical Culture, 500;
Western passion, Gothic, 501;
effect of steam-engine, 502;
religious origin, and Devil, 502, 504, 504 n., 505;
Western and infinity, conquest of nature, 503, 504;
machine-industry as master of Western Civilization, 504;
its agents, 504;
machine-industry as Western bourgeois, 504 n.;
other cultures and machine, 504 n.;
engineer as priest, 505;
struggle with money, 505

Telemachus, and dynasty, 380

Telescope, Chinese invention, 501 n.

Tell-el-Amarna letters, 166

Ten Thousand, as polis, 160 n.

Tenochtitlan, destruction, 44;
founding, character, 45, 99

Tension, and beat, 4;
and waking-being, 7;
and Civilization and intelligence, 102.
_See also_ Waking-being

Tertullian, Montanist, 227;
and Western Church, 229;
period, 250

Teutoburger Wald, Varus’ defeat, 48 n.

Teutonic Knights, finance, 489

Tezcuco, as world-city, 99

Thebes, as Egypt, 95;
as world-city, 99;
rise of dynasty, 428

Themis, and Dike, 376, 378

Theocritus, “playing” with expression, 137

Theoderich, tomb, 89

Theodore of Studion, and Leo V, 425;
as party leader, 449

Theognis, and _carpe diem_, 383

Theory, development, dominance, 10, 500;
and technique in religion, 268, 271;
cultural attitude toward scientific, 301;
correctness and technical value, 500 n.

Thing, legal Classical notion, 60

Third Estate. _See_ Democracy

Thirty Years’ War, as consequence, 181;
political aspect, 388, 391;
Wallenstein’s idea and fall, 389

Thomas, Saint, Gospel, 213 n.;
Acts, romances, 236, 251 n.

Thomas Aquinas, philosophy, 172 n.;
and Devil-cult, 291;
and sacraments, 293

Thought, defined, development of theoretical, 10;
and life, facts and truths, 11-13;
compulsion, 12;
causality-men, place in life, 16-19.
_See also_ Waking-being

Thucydides, ahistoric, 24

Thurii, plan, 100

Tiberius, as historyful, 171;
economics and politics, 432, 475

Tikal, and Mexican Culture, 44

Tilly, Count of, and Wallenstein, 389

Time, and facts, 12;
and dynastic-idea, 179;
Arabian concept, ordained period, 238-240, 249;
and space and religion, 265;
and truth, 271;
mythology, 286.
_See also_ Being; Destiny; History; Space

Tiresias, and Classical religious beginnings, 282, 350

Tities, tribe, 351, 382

Tobit, as Arabian, 208

Togrulbek, power, 427

Toledo, Jewish city, 316

Toleration, Classical and Arabian attitude, 203

Tolstoi, Leo, Western soul, 194-196;
conception of Jesus, 218

Topinard, Paul, race classification, 125

Totem, relation to being and race, 116;
in art, 118;
and dwelling-house, 121;
and castle, 122;
in language, 154;
time-fear and taboo, 265;
moral, 342.
_See also_ Taboo

Touch, as primary sense, 6. _See also_ Sense

Tournament, as manifestation of nobility, 352

Tours, importance of Saracen defeat, 192

Town, and Culture, 90;
soul, 90;
relation to country, 91;
cultural type, 91;
and market, 91, 480;
and style, 92;
“visage” as cultural, 93;
relation to landscape, 94;
city history as world-history, 95, 96;
domination of capital city, cultural basis, 95, 381;
and intellect, 96;
great and little, spiritual distinction, 97;
and monetary idea, and dictatorship, 97, 98;
Civilization and overflow, 100;
and writing, 152;
script speech, 155;
and nations, 171;
Russia and, 194;
and Renaissance-Reformation movement, 297;
and science, 300;
and Puritanism, 302;
and Rationalism, 305;
consciousness and personal freedom, 354, 356, 358;
burgher estate, 355;
movement of primary estates to, 355, 356;
and State-idea, 377;
relation of politics and economics, capitalism, 476, 477, 493;
effect on trade, 481, 484.
_See also_ Causality; Megalopolitanism; Polis; Politics

Trade, and politics, 474;
as substitute for war, 474.
_See also_ Economics

Tradition, place in cultural history, 338;
prevision law, 363;
of political leadership, 444

Training, and shaping, 331, 340

Trajan, historyless, 432

Tramilæ, as name, 164

Transubstantiation, new English controversy, 309 n.

Trdat of Armenia, State and Church, 253

Trebatius Testa, C., and Cicero, 458 n.

Tree of Knowledge, and cross, 180 n.

Tribes, Arabian pre-cultural associations, solution, 173, 176;
as names for priesthoods, 175;
occupational, 348, 479

Tribonian, as jurist, 73

Tribunate, and Plebs, 357;
beginning, status, as lawful Tyrannis, 394-398, 433;
consular, 397;
and Senate, survival, 397, 398, 433;
blind incident, 415 n.;
Marius as heir, 423;
and party, 451

Trinity, and Arabian pneuma, 68, 244. _See also_ Logos; Substance

Triumvirates, and border States, 408;
and Cæsarism, 423;
first, 454

Troeltsch, Ernst, on Augustine as Classical, 241 n.

Trojan War, as beginning of history, 27;
feud or crusade, 282

Troubadours, Arabian, 198;
relation to Renaissance, 297

Truth, and facts, 11, 12, 47;
cultural basis, 58;
and speech, 137, 144;
abstract and living, 147;
Arabian pneuma, 242;
Arabian sacred book, 243;
experience, 268;
and time, 271;
and current of being, history, 274;
and politics, 368;
influence of press, 461.
_See also_ Ethics; Faith

_Tshou-li_, on officialdom, 372

Tshun-tsin, period, 391

Tsi, in period of Contending States, 417

Tsin, imperialistic State, 38, 41;
and Taoism, 185;
and Tsu, 368;
rise in period of Contending States, 416-419

Tsu, and Tsin, 368;
in period of Contending States, 417, 418, 454

Tung Chung-Shu, on Middle Kingdom, 373 n.

Turfan manuscripts, 213 n., 252

Turgot, Anne R. J., overthrow, 411 n.

Turks, and Cæsarism, 426, 427

Tursha, as name, 164

Twelve Tables, character, 63, 65;
importance, 65 n.;
commentary, 66;
class law, 365;
significance, overthrow, 396

Tyche, and lot-choice of officials, 383

Tyrannis, first, preceding oligarchy, 375;
fall of Tarquinian, 382;
significance, 386;
and Tribunate, struggle for lawful, 394-398;
character of second, 405-408.
_See also_ Politics

Ujjaina, as world-city, 99

Ulemas, law-men, 71

Ulpian, as jurist, 71

_Unam sanctam_ bull, 376

Understanding, and sensation, 6;
language and emancipation, thought, 9, 10;
and reason, 13;
meaning, 133, 136;
as causal, 266;
and faith, 266, 269-271

United States. _See_ Americans

Ur, tombs, 35 n.

Uxmal, and Mexican Culture, 45;
as world-city, 99

Valentinian III, Law of Citations, 73, 248

Valentinus, period, 250;
and substance, 256

Value, early lack of concept, 480;
money and value-in-itself, 482;
theories as subjective, 482 n.;
money and standard, 485 n.;
irrelation of Classical land and money, 487;
Classical attitude toward art, 487;
Western concept of work, 491-493.
_See also_ Economics

Varro, M. Terentius, era, 239

Varus, P. Quintilius, defeat, site, 48, 487

Vasari, Giorgio, and return to nature, 291

Vase-painting, Exekias, 135

Vasili Blazheny, style, 89

Vassalage, rise and significance, 349;
change to money basis, 357.
_See also_ Feudalism; Slavery

Vegetable. _See_ Plant

Venice, and money-outlook, 97 n.;
small-scale traffic, 481 n.

Verbs, place in language development, 143

Vergennes, Comte de, as end of period, 398

Verres, Caius, wealth as object, 459

Vespasian, war on Judea, 210;
and ideologues, 434

Vesta, and economics, 472

Village, and town, 91

Vindex, unimportance, 50

Virtue, change in concept, 307

Vladimir of Kiev, epic cycle, 192

Vohu Mano, as Word of God, 244

Voltaire, and Rationalism, 305

Vries, Hugo de, mutation theory, 32 n.

Waking-being, as microcosmic, and being, 7, 11, 13;
visual thought, 7-9;
language and thought, 9, 10, 114;
life and thought, facts and truths, 11-13, 16;
adjustment to macrocosm, 14, 24;
and causality, 14;
and problem of motion, death, 14-16;
and intercultural history, 56;
and money, 98;
upward series of utterances, 116;
and taboo, 117;
willed activity, 133;
and reflection, 141;
cultural oppositions, 233;
and religion, 265, 499;
and priesthood, 335;
and economics, 473;
and sense, 499;
ultimate fall, 507.
_See also_ Being; Causality; Economics; Intelligence;
Language; Microcosm; Religion; Space; Town

Wallenstein, Albrecht von, idea, power and fall, 389

Wandering Jew, symbolism, 317

Wang, as title, 379

Wang-Cheng, rule, 41, 418, 423

War, and politics and economics, 330, 366, 440, 474;
and nobility, 351;
as great creator, 362;
as normal Classical condition, 385;
character of Baroque, 392;
Pe-Ki as general, 417 n.;
Sun-tse as authority, 417 n., 419 n.;
change in character under Civilization, 419-422;
nineteenth-century substitute, 428;
expected Western period, 429;
as cultural necessity, 429, 434;
relation to press, 460;
and hunger, 471.
_See also_ Army; Peace

Wartburg, cathedral art, 123

Washington, plan, 100 n.

Washington Conference, as prelude of war, 430

Wealth. _See_ Economics; Money

Wedgwood, Josiah, ware, 491

Wei-Yang, character, 419

Weill, Raymond, on Hyksos, 428 n.

Weininger, Otto, Arabian metaphysic, 322

Weissenberg, Samuel, on Jewish type, 175

Wellington, Duke of, rise, 406

Welser, city nobility, 356

Wenceslaus, as emperor, 376

Wesley, John, practical Pietism, 308

Westermann, Diedrich, language investigation, 140

Western Culture, as historic, 28;
and human and universal history, 28;
individuality in historical attunement, 29, 30;
future historical achievement, 30, 46, 47, 55;
landscape and outside effect, 46;
transfer of Christianity to, 59, 235, 237, 258;
independent legal development, 75, 76;
Roman law in, 76-78;
effect of Roman law, 78-83;
and antique, 79;
future jurisprudence, 80-83, 505;
future cities, 101;
present stage of Civilization, 109;
and mother tongue, 120;
and script, 150;
and people, 169;
nations under, dynastic-idea, 179-181, 378, 381;
races, nations, and dynasties, 181-183;
dynastic-idea and overthrow of monarchy, language-idea, 183;
Charles Martel and avoidance of pseudomorphosis, 192;
and Russia, 192;
newness of religion, depth-experience as symbol, 288, 294 n.;
Mary-cult and Devil-cult, 290-294;
guilt and free-will, sacraments, 292, 293;
contrition, 293-295;
personality-concept, 293;
Calvin-Loyola opposition and world-politics, 299;
and practical mechanics, 300;
dynamic character of Rationalism, 309;
probable character of second religiousness, 311 n.;
religion and style of learning, 346;
style of nobility, genealogical principle, 350;
style of priesthood, 352;
relation of primary estates, 353;
capital city, 381;
reading and writing, 413;
money as function, 489-493;
capital and financial organization, 493, 494;
future, 507.
_See also_ Baroque; Cultures; Gothic; Politics; Technique

Westminster Confession, on Grace, 242

Westphalia, Peace of, effect on nobility, 391

Wilamowitz-Moellendorff, Ulrich von, on patriarchal kingdom, 380 n.

Will, Arabian attitude, submission, 235, 240;
Arabian Grace, 241, 242;
Western free-will and sacraments, 292, 293;
Russian attitude, 295 n.

William I of England, and property, 371

William of Occam, will and reason, 241

Wilson, Woodrow, as tool, 475

Winchester, Eng., as royal residence, 92 n.

Winckler, Hugo, on post-exilic Jews, 205

Witchcraft, Western cult, 291;
persecution, 302

Woman. _See_ Sex

Words, cult-colouring of prime, 116;
as language sound, 134;
as to origin, 137, 138;
and names, 138-141;
and modern gesture, 140 n.;
and sentence, 141;
acquisition, 142;
vocabularies and grammar, 147;
alien provenance, 148;
and conscious technique, 499.
_See also_ Language

Work, quantity and quality in Western concept of value, 491-493

Works, religious technique and moral, 272. _See also_ Faith

World-city. _See_ Megalopolitanism

World War, and passage to Cæsarism, 418;
effect on universal military service, 429;
and military art, 421;
and Marxism, 455;
guilt question, 461 n.;
Allied press propaganda, 462 n., 463

Worms, Diet of, code, 76

Writing, cultural relation, 36, 146, 150;
Arabian religions and scripts, 73, 150, 227 n.;
Egyptian, 108;
grammatical decomposition, 145, 146;
technique of signs and thoughts, 146;
and linguistic history, 147;
and “present” training, 149;
dependence on grammar, 149;
and reading, 149;
and extension and duration, 150;
and historical endowment, 150;
and colloquial language, 150;
relation to race, as taboo, ornament, 151;
city and utilitarian, standardization, 152, 155;
stenography, 152;
dependence of world history on, 153.
_See also_ Language

Wu, State, annihilation, 422

Wu-ti, as ruler, 41

Wullenweber, Jürgen, economics and politics, 475

Wundt, Wilhelm M., an origin of language, 138

Wyclif, John, and reform, 296

Xenophon, and class dictatorship, 404

Yahweh cult, 201

Yang-Chu, materialism, 309

Yellow Turbans, insurrection, 314

Yeomanry, lack in England and United States, 449 n. _See also_
Peasantry

Yesirah, rational Mysticism, 316

Yiddish, character, 150 n.

Yorck von Wartenburg, Graf, and Napoleon, 406 n.

Zaddikism, 322

Zaleucus, laws, 64

Zama, battle, and Hellenism, 191, 422

Zarathustra, basis of religious reform, 168;
Jewish contemporaries, 205.
_See also_ Mazdaism; Zend Avesta

Zechariah, Persian influence, 208

Zend Avesta, commentary, 247;
new, Mazdaism, 251

Zeno, and property, 344

Zimmern, Heinrich, on Jesus as Mandæan, 214 n.

Zionism, character, 210

Zoroaster. _See_ Zarathustra

Zrvanism, rise, 256

Zwingli, Ulrich, as Gothic, 296

[FOOTNOTES]

[1] In what follows I have drawn upon a metaphysical work that I hope shortly to be able to publish.

[2] For instance, Vol. I, p. 154.--_Tr._

[3] See Vol. I, p. 54.--_Tr._

[4] Even scientific astronomy, when applied to everyday work, states the movements of the heavenly bodies in terms referred to our perception of them.--_Tr._

[5] See Vol. I, p. 172.--_Tr._

[6] A very similar notion of the light-world diffused from the light-centre forms the cardinal point of the philosophy of Robert Grosseteste, Bishop of Lincoln (1175-1273).--_Tr._

[7] The coming of radio broadcasting has in no way altered, but has rather confirmed, the validity of this. The listener either translates his aural impressions into those of the light-world or else yields even more readily than usual to the “illusion” here discussed.--_Tr._

[8] The original reads: “_An Stelle des völlig einheitlichen verstehenden Empfindens erscheint oft und öfter ein Verstehen der Bedeutung von kaum noch beachteten Sinneseindrücken._”--_Tr._

[9] Hence we call that which we observe in the faces of men who have not the habit of thought “animal”--admiringly or contemptuously as the case may be.

[10] See Vol. I, p. 126.--_Tr._

[11] See Vol. I, p. 102.--_Tr._

[12] Hence Bayle’s profound observation that the understanding is capable only of discovering errors.

[13] See Vol. I, p. 94.--_Tr._

[14] See Vol. I, pp. 53, et seq.--_Tr._

[15] Original: “_aus dem Erlebnis._”--_Tr._

[16] A.D. 553 (Gibbon, _Decline and Fall_, ch. xliii).--_Tr._

[17] G. Le Bon’s _Psychologie des Foules_ (which has been translated into English under the title _The Crowd_) is the pioneer work on this subject, and though unduly coloured perhaps by the author’s personal prepossessions, still retains its interest and value.--_Tr._

[18] See Vol. I., pp. 139, et seq.--_Tr._

[19] Meaning here names, dates, numbers--the chronology in the usual extensive sense, and not the intensive or deep sense. See Vol. I, pp. 97, 153 (foot-note).--_Tr._

[20] He affirmed, on the first page of his history (about 400 B.C.), that before his time nothing of significance had happened (οὐ μεγάλα νομίζω γενέσθαι οὔτε κατὰ τοὺς πολέμους οὔτε ἐς τα ἄλλα. Thucydides, I, 1.)

[21] Original: “_Alles Bedeutende, nämlich das Einmalige der Geschichte._”--_Tr._

[22] I suppose the meaning of these words to be that generalization and flair are not really opposed, but interdependent.--_Tr._

[23] Original: _(“So geschieht dies stets ...) im Hinblick auf das_ im Augenblick geforderte _Bild als der beständigen Funktion der Zeit und des Menschen.”_--_Tr._

[24] Even at the level of the Trojan War the timeless mythological figures of gods and demigods are still involved, intimately and in detail, in the human story. See, on the whole question of the Greek attitude towards time and history, Vol. I, p. 9 and _passim_.--_Tr._

[25] See Chapter VIII below.--_Tr._

[26] Introduced in Rome in 522 during the Ostrogoth domination, not until Charlemagne’s times did it make headway in the Germanic lands. Then, however, its spread was rapid.

[27] See Vol. I, p. 19.--_Tr._

[28] On the other hand--and very significantly--the field of the history-picture livingly experienced in the consciousness of the sincere Renaissance classicist markedly contracted.

[29] See Vol. I, p. 16.--_Tr._

[30] The Emperor Henry VI reigned 1190-7.--_Tr._

[31] During his Italian sojourn of 1786-8 Goethe made up his mind to resign his political offices at Weimar, retaining merely a non-executive seat on the Council and definitely devoting himself to art and science. This resolution he carried into effect on his return to Weimar in 1788; _Tasso_ finally appeared in 1790.--_Tr._

[32] For the special sense in which the word “Civilization” is used throughout this work see Vol. I, p. 31. Briefly, the Civilization is the outcome of the Culture of which it is in one sense the final phase, but in another the distinct and unlike sequel.--_Tr._

[33] Christian Leopold von Buch, 1774-1853; Cuvier, 1769-1832.--_Tr._

[34] The first proof that the basic forms of plants and animals did not evolve, but were suddenly there, was given by H. de Vries in his _Mutation Theory_ (1886). In the language of Goethe, we see how the “impressed form” [See Vol. I, p. 157.--_Tr._] works itself out in the individual samples, but not how the die was cut for _the whole genus_.

[35] With this it becomes unnecessary to postulate vast periods of time for the original states of man, and we can regard the interval between the oldest man-type hitherto discovered and the beginning of the Egyptian Culture as a span, greater indeed, but certainly not unthinkably greater, than the 5,000 years of recognized cultural history.

[36] It is perhaps not unnecessary to remark that the word “epoch” is used throughout this book in its proper sense of “turning point” or “moment of change” and _not_ in the loose sense of “period” which it has acquired.--_Tr._

[37] _Und Afrika Sprach_ (1912); _Paideuma, Umrisse einer Kultur- und Seelenlehre_ (1920). Frobenius distinguishes three ages.

[38] This work appeared before the discovery of the Sumerian (or Pre-Sumerian) tombs of Ur.--_Tr._

[39] See Vol. I, p. 108.--_Tr._

[40] Goethe, in his little essay “_Geistesepochen_,” has characterized the four parts of a Culture--its preliminary, early, late, and civilized stages--with such a depth of insight that even to-day there is nothing to add. See the tables at the end of Vol. I, which agree with this exactly.

[41] Another blank is the history of the countryside or landscape (i.e., of the soil, with its plant-mantle and its weathering) in which man’s history has been staged for five thousand years. And yet man has so painfully wrested himself from the history of the landscape, and withal is so held to it still by myriad fibres, that without it life, soul, and thought are inconceivable.

So far as concerns the South-European field, from the end of the Ice Age, a hitherto rank luxuriance gradually gave place in the plant-world to poverty. In the course of the successive Egyptian, Classical, Arabian, and Western Cultures, a climatic change developed all around the Mediterranean, which resulted in the peasant’s being compelled to fight no longer _against_ the plant-world, but _for_ it--first against the primeval forest and then against the desert. In Hannibal’s time the Sahara lay very far indeed to the south of Carthage, but to-day it already penetrates to northern Spain and Italy. Where was it in the days of the pyramid-builders, who depicted sylvan and hunting scenes in their reliefs? When the Spaniards expelled the Moriscos, their countryside of woods and ploughland, already only artificially maintained, lost its character altogether, and the towns became oases in the waste. In the Roman period such a result could not have ensued.

[42] The new method of comparative morphology affords us a safe test of the datings which have been arrived at by other means for the beginnings of past Cultures. The same kind of argument which would prevent us, even in the absence of positive information, from dating Goethe’s birth more than a century earlier than the “_Urfaust_,” or supposing the career of Alexander the Great to have been that of an elderly man, enables us to demonstrate, from the individual characteristics of their political life and the spirit of their art, thought, and religion, that the Egyptian Culture dawned somewhere about 3000 and the Chinese about 1400. The calculations of French investigators and more recently of Borchardt (_Die Annalen und die zeitliche Festlegung des Alten Reiches_, 1919) are as unsound intrinsically as those of Chinese historians for the legendary Hsia and Shang dynasties. Equally, it is impossible that the Egyptian calendar should have been introduced in 4241 B.C. As in every chronology we have to allow that evolution has been accompanied by radical calendar changes, the attempt to fix the exact starting-date _a posteriori_ is objectless.

[43] Eduard Meyer (_Gesch. d. Altertums_, III, 97) estimates the Persians, probably too highly, at half a million as against the fifty millions of the Babylonian Empire. The numerical relation between the Germanic peoples and legions of the third-century Roman emperors and the Roman population as a whole, and that of the Ptolemaic and Roman armies to that of the Egyptian people, was of much the same order.

[H. Delbrück, in his well-known _Gesch. der Kriegskunst_ (1908), Vol. I, Part I, chapter i, and elsewhere, deals in considerable detail with the strengths of ancient armies.--_Tr._]

[44] A.D. 378. See C. W. C. Oman, _History of the Art of War: Middle Ages_ (1898), ch. i; H. Delbrück, _Gesch. der Kriegskunst_, Vol. II, book I, ch. x, and book II.--_Tr._

[45] In the case of Rome, the idea of a fixed frontier against the barbarian emerged soon after the defeat of Varus, and the fortifications of the Limes were laid down before the close of the first century of our era.--_Tr._

[46] For at that time imperialistic tendencies found expression even in India, in the Maurya and Sunga dynasty; these, however, could only be confused and ineffective, Indian nature being what it was.

[47] Chapters vii-ix below.

[48] On the history of the Avesta see _Ency. Brit._, XI ed., articles “Zend-Avesta” and “Zoroaster.”--_Tr._

[49] Sir Thomas Roe, 1620. A similar mission went to Turkey on the part of Frederick and the Bohemian nobles to ask for assistance and to justify to the Turk their action in deposing the Habsburg King. The answer they received was what might be expected of a great imperialist power asked to intervene in the affairs of lesser neighbours--namely, material guarantees of the reality of the movement it was asked to support and pledges that no settlement would be made without its agreement.--_Tr._

[50] Mexico City, or, better, the agglomeration of towns and villages in the valley of Mexico.--_Tr._

[51] According to Prescott, Cortez’s force on landing had thirteen hand firearms and fourteen cannon, great and small, altogether. The whole of these were lost in the first defeat at Mexico. Later a pure accident gave Cortez the contents of a supply-ship from Europe. In a military sense horses contributed to the Spanish victories nearly if not quite as much as firearms, but these, too, were in small numbers, sixteen at the outset.--_Tr._

[52] The following attempt is based upon the data of two American works--L. Spence, _The Civilization of Ancient Mexico_ (Cambridge, 1912); and H. J. Spinden, _Maya Art: Its Subject matter and Historical Development_ (Cambridge, 1913)--which independently of one another attempt to work out the chronology and which reach a certain measure of agreement.

[53] Since the publication of the German original, Spinden’s further researches (_Ancient Civilizations of Mexico_) have placed the historical zero date at 613 B.C. (and the cosmological zero of back-reckoning at 3373 B.C.). This historical zero seems to lie deep in the pre-Cultural period, if later events have the dates given in the text. But compare Author’s note on p. 39.--_Tr._

[54] These are the names of near-by villages serving as labels; the true names are lost.

[55] And was there an element of _panem et circenses_ in the mass-sacrifice of captives? May it be that the acceptance of the Spaniard as the expected manifestation of the god Quetzalcoatl (“_redeunt Saturnia regna_”), and the serious disputations on matters of religion that took place between Montezuma and the Christians, were presages of the phase which Spengler calls the “Second Religiousness” (see below, p. 310) of the Civilization?--_Tr._

[56] “_Zur Theorie und Methodik der Geschichte_” (_Kleine Schriften_, 1910), which is by far the best piece of historical philosophy ever written by an opponent of all philosophy.

[57] Varus’s disaster in the Teutoburger Wald.--_Tr._

[58] The Japanese belonged formerly to the Chinese Civilization and again belong to a Civilization--the Western--to-day. A Japanese Culture in the genuine sense there has never been. Japanese Americanism must, therefore, be judged otherwise than as an outgrowth of what never was there.

[59] _Cæsars Monarchie und das Principat des Pompejus_ (1918) pp. 501, et seq.

[60] I.e., that sensation consists in the absorption of small particles radiated by the object.--_Tr._

[61] See Ch. VIII below.--_Tr._

[62] See R. Hirzel, _Die Person_ (1914), p. 7.

[63] L. Wenger, _Das Recht der Griechen und Römer_ (1914), p. 170; R. v. Mayr, _Römische Rechtsgeschichte_, II, 1, p. 87.

[64] A curious sidelight on this appears in the provisions of the savage law against recalcitrant debtors, who (after certain delays and formalities) could be put to death and even hewn in pieces by their creditors, or--“sold as slaves beyond the Tiber.”--_Tr._

[65] A thirteenth-century collection by Eike von Repgow of German customs and customary law (ed. K. G. Homeyer, 1861).--_Tr._

[66] And were judged by a different authority, the peregrin prætor.--_Tr._

[67] The “dependence” of Classical law upon Egyptian is, as it chances, still traceable. Solon the wholesale merchant introduced into his Attic legislation provisions concerning debt-slavery, contract, work-shyness, and unemployment taken from Egypt. Diodorus, I, 77, 79, 94.

[68] The process is clearly explained in Goudy’s article “Roman Law,” _Ency. Brit._, XI ed. Very roughly, the prætor corresponded to the judge, and the judges to the jury, of modern English law, but such a parallel must not be pressed far.--_Tr._

[69] L. Wenger, _Recht der Griechen und Römer_, pp. 166, et seq.

[70] See _Ency. Brit._, XI ed., Vol. XII, p. 502. Fragments of the older collection referred to were found in the vicinity.--_Tr._

[71] In English legal theory the judge does not _make law_ by a new decision, but _“declares” the law_--i.e., makes explicit what has been implicit in the law from the first, though the occasion for its manifestation has not hitherto arisen.--_Tr._

[72] See _Ency. Brit._, XI ed., Vol XXVI, p. 315.--_Tr._

[73] See Beloch, _Griechische Geschichte_, I, 1, p. 350.

[74] The background of this is Etruscan law, the primitive form of the Roman. Rome was an Etruscan city.

[75] Busolt, _Griechische Staatskunde_, p. 528.

[76] Compare the famous ironical judgment of Mr. Justice Maule which led to the reform of the divorce laws in England (1857): “... It is true that the course which you should legally have taken would have cost you many hundreds of pounds, whereas probably you have not as many pence. _But the Law knows no distinction between rich and poor._”--_Tr._

[77] What is important to us, therefore, in the Law of the Twelve Tables is not the supposed contents (of which scarcely an authentic clause survived even in Cicero’s day), but the political act of codification itself, the tendency of which corresponded to that of the overthrow of the Tarquinian Tyrannis by senatorial Oligarchy--a success which, now endangered, it was sought to stabilize for the future. The text which schoolboys learned in detail in Cæsar’s time must have had the same destiny as the consular lists of the old time, in which had been interpolated names upon names of families whose wealth and influence was of much later origin. In recent years Pais and Lambert have disputed the whole story of the Twelve Tables, and so far as concerns the authenticity of the reputed text, they may well be right--not so, however, as regards the course of political events in the years about 450.

[78] Only half a century separates the traditional dates of these events (509, 451), in spite of the wealth of traditional history afterwards attached to the period. The “coup,” in the case of the Decemvirs, was the capture by the patricians of a machine set up for the redress of plebeian grievances.--_Tr._

[79] Cf. Ch. IV below.

[80] Sohm, _Institutionen_ (14) p. 101. [This is the edict of “Julian” (Salvius Julianus, urban prætor). Romanists are not agreed as to how far, if at all, it included material derived from the decisions of the peregrin prætor. See Professor Goudy’s article “Roman Law,” _Ency. Brit._, XI ed., p. 563.--_Tr._]

[81] Lenel, _Das Edictum perpetuum_ (1907); L. Wenger, p. 168.

[82] Even the multiplication table of the children assumes the elements of dynamics in counting.

[83] V. Mayr, II, 1, p. 85; Sohm, p. 105.

[84] _Enzyklopädie der Rechtswissensch._, I, 357.

[85] Egyptian law of the Hyksos period, and Chinese of the Period of Contending States, in contrast to the Classical and the Indian law of the Dharmasutras, must have been built up on basic ideas quite other than the idea of the corporeality of persons and things. It would be a grand emancipation from the load of Roman “antiquities” if German research were to succeed in establishing these.

[86] Sohm, p. 220.

[87] Acts XV. Herein lies the germ of the idea of a Church law.

[88] For Islam as a “juristic person” see M. Horten, _Die religiöse Gedankenwelt des Volkes im heutigen Islam_ (1917), p. xxiv.

[89] See Ch. VII below. We can venture to make the label so positive because the adherents of all the Late Classical cults were bound together in devout consensus, just as the primitive Christian communities were.

[90] The Persian Church came into the Classical field only in the Classical form of Mithraism, which was assimilable in the ensemble of Syncretism.

[91] It is difficult to describe this class in a few words. Roughly, they (and the “Junian Latins,” so called, who were excepted with them) represented a stratum of Roman society, largely composed of “undesirables,” which was only just not servile. In the older legislation they were necessarily lumped with the outer world as peregrins, but when Caracalla made this outer world “Roman,” there were obvious reasons against bringing these people into the fold as well. In somewhat the same way the word “outsider” is used in colloquial English with the dual meaning of a foreigner or non-member, and a socially undesirable person.--_Tr._

[92] In the Twelve Tables _connubium_ was disallowed even between the patrician and plebian citizens of Rome itself. [The hold of the patricians on this privilege, however, was already exceedingly precarious, and it vanished a few years later in the _lex Canuleia_.--_Tr._]

[93] Cf. Ch. VI below.

[94] Lenel, I, 380.

[95] Here, as in every line of the history of the “Pseudomorphosis,” we are reminded of Christ’s parable of new wine and old bottles (Matt. ix, 17), an expression not of mere abstract shrewdness, as it seems to us now, but of intense living force and even passion. It is only one short verse, not obligatory in its context, but leaping out of depths.--_Tr._

[96] As long ago as 1891 Mitteis (_Reichsrecht und Volksrecht_, p. 13) drew attention to the Oriental vein in Constantine’s legislation. Collinet (_Études historiques sur le droit de Justinien I_, 1912), chiefly on the basis of German researches, throws an immense amount back on Hellenistic law; but how much, after all, of this “Hellenistic” was really Greek and not merely written in Greek? The results of interpolation-research have proved truly devastating for the “Classical spirit” in Justinian’s Digests.

[97] See Ch. VII below.

[98] Coupled with the destruction of all other documents.

[99] Fromer, _Der Talmud_ (1920), p. 190. [The English student will find a fairly full account of the main groups of Jewish literature in the article “Hebrew Literature” and cognate articles in the _Ency. Brit._, XI ed.--_Tr._]

[100] Mitteis (_Röm. Privatrecht bis auf die Zeit Dioklezians_ (1908), preface) remarks how, “while the ancient law-forms were retained, the law itself nevertheless became something quite different.”

[101] Head of the exilic Jews under Persian overlordship.--_Tr._

[102] Mayr, IV, pp. 45, et seq.

[103] Hence the fictitious names of authors on innumerable books in every Arabian literature--Dionysius the Areopagite, Pythagoras, Hermes Trismegistus, Hippocrates, Enoch, Baruch, Daniel, Solomon, the Apostle-names attached to the numerous gospels and apocalypses.

[104] For example, Hebrew was supplanted by Aramaic for all ordinary purposes as early as the Maccabees--and to such an extent that in the synagogues the Scriptures had to be translated for the people--but has held its ground as a religious vehicle, and above all as a script, even to this day. (The present use of a _spoken_ Hebrew represents a revival in more recent times, after the wider dispersion of the early Middle Ages had broken the connexion with the Aramaic lands.) In the Persian field the older Zend survived alongside the newer Pehlevi. In Egypt somewhat similar influences were contemporaneously determining the evolution of popular Demotic and official Greek into the Coptic language with Greek characters.--_Tr._

[105] M. Horten, _D. rel. Gedankenwelt d. Volkes im heut. Islam_, p. xvi. Cf. Chapter VII below.

[106] Mayr, IV, 45, et seq. [_Ency. Brit._, XI ed., Vol. XXIII, p. 570.--_Tr._]

[107] 471. See _Ency. Brit._, XI ed., article “Chalcedon, Council of,” and references therein.--_Tr._

[108] Wenger, p. 180.

[109] Krumbacher, _Byzantinische Literatur-Geschichte_, p. 606.

[110] Sachau, _Syrische Rechtsbücher_, Vol. III.

[111] Bertholet, _Kulturgeschichte Israels_, pp. 200, et seq.

[112] We get a hint of this in the famous code of Hammurabi, though unfortunately we cannot tell in what relation this single work stood, in point of intrinsic importance, to the general level of contemporary jurisprudence in the Babylonian world.

[113] See Professor Maitland’s article “English Law” in _Ency. Brit._, XI ed., Vol. IX.--_Tr._

[114] Sohm, _Inst._, p. 156.

[115] See J. Janssen, _Hist. German People at the End of the Middle Ages_, English translation, Book IV, Ch. I-II.--_Tr._

[116] Lend, I, p. 395.

[117] The punning contrast of Lombard _faex_ (excrement) and Roman _lex_ is Huguccio’s (1200).

[118] W. Goetz, _Arch. für Kulturgeschichte_, 10, 28, et seq.

[119] See the article “Canon Law” in _Ency. Brit._, XI ed.--_Tr._

[120] See Sohm’s last work, _Das altkatholische Kirchenrecht und das Dekret Gratians_ (1918).

[121] See Ch. VII below.

[122] See Ch. X below.

[123] The permanently valid element in English law is the constant _form_ of an incessant _development_ by the courts.

[124] If the higher courts alone are meant, the number is well below fifty for England and Wales. Scots law is independent of English and has its own jurisprudence.--_Tr._

[125] _Inst._, p. 170.

[126] Similar problems are now (1927) arising in connexion with radio broadcasting.--_Tr._

[127] _Bürgerliches Gesetzbuch_, § 90.

[128] As evidenced in terms of French law like “_Société anonyme_,” “_raison sociale_,” “_personne juridique_.”--_Tr._

[129] Note, in this connexion, the remarkable development in modern American industry of a professional managerial class, distinct from the capitalist, the technician, and the “worker.”--_Tr._

[130] Published 1857. English translation, 1872.--_Tr._

[131] Without Alexander, and even before him, for Alexander neither kindled nor spread that light; he did not lead, but followed its path to the East.

[132] See G. Glotz’s recent work _La Civilisation égéenne_, 1923 (English translation, 1927).--_Tr._

[133] This is now recognized by art-research; cf. Salis, _Die Kunst der Griechen_ (1919), pp. 3, et seq.; H. Th. Bosser, _Alt-Kreta_ (1921), introduction.

[134] D. Fimmen, _Die kretisch-mykenische Kultur_ (1921), p. 210.

[135] Dehio, _Gesch. d. deutsch. Kunst_ (1919), pp. 16, et seq.

[136] Dieterich, _Byzant. Charakterköpfe_, pp. 136, et seq.

[137] Even admitting within itself the animals of its fields.--_Tr._

[138] Dehio, _Gesch. d. deutschen Kunst_ (1919), pp. 13, et seq.

[139] Eduard Meyer, _Gesch. d. Altertums_, I, p. 188.

[140] The English parallel is Winchester.--_Tr._

[141] The phenomenon is perhaps too well known in our days to need exemplification. But it is worth while recalling that the usual form of disgrace for a minister or courtier of the seventeenth or eighteenth century was to be commanded to “retire to his estates,” and that a student expelled from the universities is said to be “rusticated.” Since this volume was written, a remarkable proof of the reality of this spiritual indrawing by the Megalopolis has been given by the swift spread of radio broadcasting over the West-European and American world. For the country-dweller, radio reception means intimate touch with the news, the thought, and the entertainment of the great city, and relieves the _grievance_ of “isolation” that the older country-folk would never have felt as a grievance at all.--_Tr._