CHAPTER XIV

THE FORM-WORLD OF ECONOMIC LIFE

(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

Economics, and writing, 152, 155;

classes and political estates, 333, 348, 477;

relation to politics, power and booty, 344, 345, 347, 474-476;

and learning, 347;

and estates, 356, 357;

and class-history, 367 n.;

material basis of English concept, 469;

not self-contained, 469;

English premisses of usual concept, 469, 479;

real, as physiognomic, 470;

and politics as sides of being, 470, 471;

“in form” as self-regarding, 471;

hunger-death, 471;

relation to family, 471;

significance of history, form-language, 472;

customary ethic, 472;

and religion, 473;

waking-being in, 473;

producing and acquisitive, 474;

under city life, 476;

morphology, 476-480;

production, preparation, and distribution, 478;

subjects and objects in classes, 479, 493;

no worker-class, 479 n.;

spring time of Culture, traffic in “goods,” and “possession,” 480;

status of dealer then, 481;

early small-scale traffic, 481 n.;

town life and trade, “wares” and money measure, 481-484;

fortune displaces possession, 483;

as urban, under Civilization, 484.

_See also_ Money; Technique; Waking-being

Ecstasy, Arabian, 242, 244, 245

Eddas, and nature and history, 286 n.

Edessa, location, 200 n.;

and substance controversy, 256

Edinburgh, as intellectual centre, 305 n.

Education, universal, as instrument of press, 462

Egyptian Culture, as historic, 28;

problems of study, 38;

Hyksos Period, 38, 41, 428 n., 453;

date of beginning, 39 n.;

basis of law, 67 n.;

Minoan art, 88;

Civilization and depopulation, 106;

and sea-folk, 109, 122, 164;

alphabetical script, 152;

nations under, 178 n.;

beast-deities, 276 n.;

religion and way symbol, 279, 281;

Re religion as Reformation, 296;

Syncretism, 313;

early nobility, 350;

and genealogy, 351;

relation of primary estates, 353;

Pharaoh as Horus, 373;

feudalism and interregnum, 375;

dynastic-idea, 379, 380;

Fronde in, 386;

Middle Kingdom, absolutism, 387;

period of Cæsarism, 427, 435;

money concept, 486, 489 n., 491 n.;

financial organization, 495.

_See also_ Cultures

Elections, as civil war, 415;

decay, electorate as objects, 432, 456, 463;

as political means, suffrage and technique, 447;

size and influence of electorate, 455.

_See also_ Democracy

Electors, rise in Empire, 373;

and Thirty Years’ War, 388, 391

Electricity, clearing-house analogy, 490 n.

Elephantine documents, 209

Eleusinian mysteries, 203

Elkazites, origin, 220 n.;

disappearance, 252

Elxai, sacred book, 220 n.

Empedocles, suicide, 283

Emperor-mythology, Chinese, 286, 379

Emperor-worship, and law of creed-communities, 68;

Western and Eastern aspects, 203;

and Syncretism, 253;

Chinese, 313;

Cicero and, 433

Empire, as Germanic idea, 181. _See also_ Imperialism

Engineer, as master of Western technique, 504, 505

England, development of law, 62, 75, 76, 78;

and dynastic idea, 183;

and Western religious concepts, 294 n.;

politics and predestination, 304;

property law, 371;

Normans and finance, 372;

Magna Charta and control by nobility, rise of Parliament, 373;

Puritan Revolution, 389, 390;

eighteenth-century class absolutism, 392-394;

Parliamentarism and democracy, reform, 402-404, 412, 412 n., 414;

politics, Rationalism and money, 403, 441;

and French Revolution, 411, 412;

cessation of yeomanry, 449 n.;

political flair, 451;

and conception of economics, 469, 479

Enoch, fictitious, 72 n.

Ephesus, Council of, and Christian split, 257;

and reform, 296

Ephors, and succession, 380

Epic, as rural, 93;

Russian hero-tales, 192;

Arabian period, 250.

_See also_ Literature

Epicurus, cult, 314

Epimenides, as dogmatist, 282

Epistemology. _See_ Knowledge

Epoch, as term, 33 n.

Equality, and party, 449

Equities, big-money party, 402;

creation, 411;

decay, 432;

and populus, 451

Equity, and statute law, 363

Eras, as Arabian idea, 239

Erckert, Roderich von, on Jewish type, 175

Erigena, John Scotus, world-concept, 242 n.

Essenes, tendency, 211

Estates, beginning, 280;

as term, 329 n.;

“in form” and cultural history, 330-332;

and residue classes, caste, 332-334;

and occupation classes, 333, 348, 477;

relation to non-estate, 334;

and society, 343;

build and course of Cultures, 347;

primary, and economy and science, 347;

relation to peasantry, vassalage, 348, 349;

end of primary, 357;

primary and existence of State, 362;

and laws, 364;

contest with State, 366;

final effort for rule, 385, 386;

and parties, 449.

_See also_ Democracy; Nobility; Politics; Priesthood

Ethics, and truth, 144;

Jesus and morals, 217;

meaning of religious, 271, 272;

moral defined, negations and being, 272-274;

character of social, 273;

duality of moral, noble and priestly, 341;

custom-ethic, crowd, honour, 342, 343;

in economic life, 348, 472;

dual moral and law, 363.

_See also_ Philosophy; Religion; Truth

Etruscan language, and Roman cults, 154 n.;

as Roman, 395 n.

Etruscans, as name, and people, 164;

no nation, 173

Eubulus of Athens, and finance, 372, 494

Eudaimonia, Rationalism, 307

Eugene IV, pope, insurgent faction, 381 n.

Euhemerism, 306

Evolution. _See_ Darwinism

E’we language, 140

Exchequer, origin of term, 372

Exegesis. _See_ Sacred books

Exekias, vase-painting, 135

Exilarch, position, 208

Expansion, political aspect of Classical conquests, 407. _See

also_ Imperialism

Experience, egoistic basis, 26

Expositio, of German law, 76

Expression, defined, 133

Ezekiel, Persian influence, 208;

and Talmud, 208;

revelation, 245

Ezra, and Talmud, 208

Fabii, and Roman history, 336

Factions, political, 448

Factory-worker, as agent of Western technique, 504

Facts, and truths, 11, 12;

as starting point of history, 47;

and politics, 368

Faith, defined, and intellect, 266, 269, 271;

and life, 271;

Luther’s concept and contrition, 298;

under Rationalism, 308, 309.

_See also_ Religion; Truth

Falasha, as Jews, 176 n.;

as tribe, 348, 479

Family, and State, 329, 336;

cultural basis, 330;

relation of priesthood, 337;

cultural styles of nobility, 350, 351;

“in form” relation, 362;

inward experience, 365;

and economic side of being, 471.

_See also_ Sex

Fan-Sui, character, 419

_Fas_, and _jus_, 72, 78

Fate, cultural attitude, 267. _See also_ Destiny; Religion

Faustian Culture. _See_ Western Culture

Fear, human, relation to invisible, 8, 12;

of death, 15, 16;

and “thou,” 133;

and speech, 133, 139;

and Arabian apocalypse, 212;

and religion, 265

Feeling, and understanding, 136;

language and domination of intellect, 144, 145

Fehbellin, battle, importance, 182

Fellahism, as post-Civilization residue, 105;

as term, 169;

of Arabian nations, 178;

and pacifism, 185, 186;

religious, 314;

rigidity, 362

Ferdinand V of Spain, dynasty-idea, 381

Feudalism, cultural contemporaries, 39, 40;

Arabian, 196-199;

Byzantine, 199;

vassalage, 349;

union of power and booty, fiscal machinery, 371, 372;

rise, idea, 371, 376;

Western national stirrings, 372;

rise of control by Western nobility, 372, 374;

world-power idea, Empire-Papacy contest, 373, 374;

Classical, and polis, 374;

decay, interregnum, 375;

economy, 477

Ficinus, Marcilius, and Devil-cult, 291

Fictitious authorship, significance in Arabian Culture, 72 n.

Fifty-year period, cultural rhythm, 392 n.

Finance, rise of officialdom, 371;

classical attitude, 383. _See also_ Money

Finck, F. N., on word and sentence, 141

Firm, as Western symbol, 490

Flaminius, C., significance, 65;

conquest, 408;

consul-list, 409 n.;

and finance, 410, 411;

and party, 451

Flaminius, T. Quinctius, and political organization, 452

Flavius, Cneius, son of freedman, 166 n.

Force, alteration in concept, 307;

Western dynamic Rationalism, 309.

_See also_ Motion; Technique

Foreign relations, unilateral law, 364-366;

in conflict of estates and State, 367;

importance of inner authority, 369;

as field of high politics, 440, 447;

war as primary relation, 440.

_See also_ Peace; War

Form, being “in form,” 330;

of historical movement, 361;

family and State, 362;

Civilization and loss, Cæsarism, 398, 404, 406, 418, 431;

economic “in form,” 471

Fortune, as displacing possession, 483

Fourier, François, M. C., and English economics, 469

Fourth Estate, significance, 358. _See also_ Crowd

Fox, Charles James, and French Revolution, 412

France, Anatole, on law, 64;

and moral, 272 n.

France, sterility, 106;

national origin, 182;

States-General, 373;

absolutism and Fronde, 388, 390;

impractical politics, 403;

financial and military rule, 415.

_See also_ French Revolution

Francis of Assisi, and compassion, 273

Franciscans, as urban, 92

Francke, August H., Pietism, 308

Franco-German War, German bankers and French loans, 402 n.

Frangipani, and Papacy, 354

Frankish dynasty, notion, 379 n.

Fratres Arvales, end of records, 255;

rites, 314;

formal restoration, 433

Frau Holde, and Mary-cult, 299

Frederick I Barbarossa, and Henry the Lion, 180 n.

Frederick II, emperor, and finance, 372, 489

Frederick the Great of Prussia, and conscription, 420 n.;

tact of command, 444;

economics and politics, 475

Frederick William of Brandenburg, as real ruler, 389

Frederick William I of Prussia, and army, 415;

as politician, 443;

finance, 489

Frederick William III of Prussia, and army, 406

Freedom, rise of idea, significance, 354, 356, 358;

as negation, 456;

and money, 481 n.

French Revolution, and dynastic idea, 183;

political significance, 387;

struggle for internal control, 398;

not economic, 399 n.;

and mob, 400;

English ideas and practices, 403, 411, 412;

as unique, 411;

and set of incidents, 411 n.

Frobenius, Leo, on primitive Culture, 33;

on Arabian “cavern,” 233

Fronde, significance, 386, 404;

European absolutism, 388;

principle in Thirty Years’ War, 389;

struggle elsewhere, outcome, 390, 404;

period in Arabian Culture, 423

Fugger, city nobility, 356;

small-scale traffic, 481 n.

Function, Western money concept, 486, 489

Furniture, race in, 122

Gaia cult, 283

Gaius, Institutes, 67

Galba, unimportance, 50

Gallienus, mounted corps, 199;

historyless, 432

Gamaliel, influence, 209

Gao-dsung, and Nestorians, 260

Gathas, Gnosis, 228

Gelnhausen, cathedral art, 123

Gelon, and Syracuse, 382 n.

Genealogy, and fear, 265;

time-mythology, 286;

as Western-principle, 350;

and Chinese ancestry-worship, 351;

inherited will, 377;

and money, 449 n.

_See also_ Dynastic idea

Genesis, influences, 209 n.

Georgia, State religion, 253

Germanic law, development, 75, 76

Germany, and Roman law, 76, 77;

and Western Civilization, 109;

dynasty and nationalism, 181-183;

politics, army, and administration, 415, 444;

character of constitution of 1919, 457 n.

_See also_ Holy Roman Empire; Prussia

Gesture, as sign of language, punctuation, 134;

and words, 140 n.

Ghassanids, court, poetry, 198

Ghetto, as Jewish mode, 315, 317

Giotto, as Gothic, 291

Gnosis, and Chaldean, 176;

Eastern and Western forms, 228, 229, 250

Godwin, William, and Third Estate, 403 n.

Goethe, Johann Wolfgang von, and cosmic beat, 5;

historical attunement, 30;

form-fulfilment theory, 32, 32 n.;

on parts of a Culture, 37 n.;

on world-literature, 108;

form and untruth, 137 n.;

on German nationalism and poetry, 182;

on freedom, 267;

on confession, 295;

on doer, 442;

on book-keeping, 490

Gold reserve and standard, and credit, 491 n. _See also_ Money

Golden Age, Classical, 239

Gomdan, stronghold, 197

Good, as evaluation, 241 n.

Goods, early traffic, 480

Goslar, cathedral art, 123

Gospels, fictitious authorship, 72 n.;

character, 212;

picture, 217 n.;

Mark, 223;

John, 226, 234, 244, 245, 250;

warrantry, 248

Gothic, as cosmic, 92, 93;

cathedral, 122, 123, 153;

and Baroque science, 270;

Renaissance as return, 291;

and personality, 293;

and Reformation, 296;

result on Jews of contact, 317-319;

and technique, 502, 503

Gould, Benjamin A., on American race, 119

Government. _See_ Politics

Gracchi, importance, 47, 50;

and rural citizens, 384 n.;

financing, 402;

and money, 410, 494;

disorders, 423;

and Tribunate, 433;

and party, 451;

and political theory, 454;

and electorate, 457 n.;

and courts, 460

Grace, plurality of idea, 59;

as Arabian doctrine, 234, 241, 242;

Western concept, 292

Grammar, sentence and word, 141, 145;

and syntax, 142;

lost origin, 146;

and vocabularies as basis of linguistic families, 147;

Indogermanic, 148;

and writing, 149

Granada, as world-city, 99;

Jewish city, 316

Gratian, Decretum, 77, 290

Great Protectors, Chinese period, 40

Great Wall, contemporary, 41

Greek, as language of Christianity, 224, 252, 256;

as Roman language, 395 n.

Greek fire, purpose, 502 n.

Greek Orthodox Church, picture series, 116. _See also_

Christianity

Greeks, no nation, 173;

as adherents of Syncretic cults, 176;

as Christian Church, 177;

modern security as Byzantine relic, 323

Gregory VII, pope, and world-power, 373

Gregory of Tours, history and Karamzin’s narrative, 192;

religiousness, 277

Groot, Jan J. M. de, mistake on Chinese religions, 286 n.

Grosseteste, Robert, philosophy, 8 n., 172 n.;

as scientist, 300

Gudunov {sic}, Boris, period, 192

Guilds, status, and tribal organization, 348

Gundisapora, school, 200;

location, 200 n.

Gunpowder, and printing, 460;

Chinese discovery, 501 n.;

and Greek fire, 502 n.

Habsburgs, and Austrian nation, 182;

and world-history, 336

Hadramaut, Axumite kings, 197 n.

Hadrian, legal edict, 66

Hague Conference, as prelude of war, 430

Halakha, Jewish and Christian, 221

Hallgerd, as destiny, 329

Halo, significance, 378

Halyburton, Thomas, on divine-given torments, 299 n.

Hamdanids, rule, 197

Hamilcar Barca, Spanish conquest, 408

Hammurabi, code, 75 n.

Han dynasties, 41;

fall, 314

Hanifs, Puritanism, 304

Hannibal, and Hellenism, 191, 422;

and border States, 408

Hansa, small-scale traffic, 481 n.

Haoma-drinking, 203, 207

Hasidim, sect, 255, 321

Hatshepsut, and Egyptian history, 434

Hauran, feudalism, 196

Heaven, Arabian and Western, 292;

Western and Russian, 295 n.

Hebrew, fate of spoken and written, 73 n.

Hegel, Georg W. F., and law of nature, 78;

and numbers, 269 n.

Hellenes, as name, 161, 173

Hellenism, as fellah, 185;

and Cannæ and Zama, 191, 422;

Paganism and Christianity, 203, 204;

materialism and myth, 310.

_See also_ Pseudomorphosis

Helots, status, 322, 349;

attempt to emancipate, 357

Henotheism, Arabian, 201. _See also_ Religion

Henry IV, emperor, contemporaries, 39

Henry VI, emperor, and world-power, 374

Henry VII of England, dynasty-idea, 381

Hermes Trismegistus, fictitious, 72 n.

Hermetic Pœmander, 213 n.

Hermetics, collection as canon, 247;

period, 250

Hermopolis, cult, 279, 281

Hero, and technique, 501

Herod, Hellenism, 211

Herodotus, on Persians, 167;

inaccuracy on Egypt, 333

Heroism, and race, 339;

hero-death, 471

Herrnhut, Pietism, 308

Hesiod, and Classical religious beginnings, 282

Hia dynasty, mythology, 286, 379 n.

Hiang-Sui, peace league, 429

Hidalgo, meaning, 342 n.

Hierocles, breviary, 252

Hijra, era, 239

Himaryites, history, 197 n.;

Jewish State religion, 153

Hinayana doctrine, 312

Hippodamus of Miletus, city-plan, 100

History, and cosmic and microcosmic, 23, 24;

adjustment to horizon, cultural aspect, 24, 25;

subjective basis, 26, 29;

cultural history-pictures, 27, 28;

Western Culture and infinite, 28;

irrational culminative division scheme, 28, 37, 55, 190;

Western Culture and individuality in historical attunement,

planes,

29;

future uniform physiognomic, 30;

enlarged possibilities, restoration and prediction, 36;

Cultures and significance, 44;

true definition and treatment, physiognomic fact, 46, 47;

biological sense of primitive, 48;

and final objects, 48;

Cultures and historical man, 48;

exhaustion of Civilization and historylessness, 48-51;

actualization of the spiritual, 49;

intra- and intercultural, 55;

cultural plurality, soul and transfer of form, 55-60;

importance of negative cultural influences, 57-59;

cultural transfer of Christianity as example, 59, 60;

of Roman Law as example, 60-83;

city’s “visage” as, 94;

and classes, 96;

and Civilization, superficial, 109, 339;

and race, 116;

and writing, 150, 153;

relation to people, 165, 169, 170, 181;

and nations, 171;

and faith and science, 271;

and moral, 272;

of truths, 274;

Western sense, influence of contrition, 294;

in intercultural dissonance, 319;

sex war, 328;

cosmic-politic duality, family and State, 329;

“in form” estates and making, 330;

cultural tradition, 338;

being-streams as true, 339;

and State, 361;

as court, high decision, 507.

_See also_ Being; Cultures; Destiny; Landscape; Nature;

Politics; Race; Sex; Time

Hogarth, William, art sermons, 116

Hohenstaufens, results of fall, 181

Hohenzollerns, and Prussia, 182

Holy Roman Empire, significance, 181;

electorate, 373;

world-power and contest with Papacy, 373, 374;

decay, 376;

Thirty Years’ War, Wallenstein, 388-391;

provincial horizons, 392

Holy Synod, 278

Homer, urban language, 125 n.;

indifference to religion, 281;

feudal evidences, 374;

and talent, 486

Ho-nan-fu, as royal residence, 92

Honour, and class, 342;

as basic concept of ethics, 343;

in economic life, 472

Horten, Max, on popular Islam, 237 n.

Horus-hawk cult, end, 279, 373

Hou-li, as religious source, 286

House, Minoan and Mycenæan, 88;

farmhouse as symbol, 90;

megalopolitan, 99;

and architecture, 120;

as expression of race, 120-122;

as totem, history, 121;

and ornament, 121;

and family, 329;

political and economic expression, 471

Hsinan-tang, in India, 107

Hugo de St. Victor, Arabian contemporaries, 250

Huguccio, pun, 77 n.

Humanism, field, 291 n. _See also_ Renaissance

Humboldt, Wilhelm von, on language, 117 n.;

and State, 366 n.;

on politics and literature, 439 n.

Hume, David, and economic thought, 403, 469

Hunac Ceel, rule, 45

Hunger-death, 471

Huns, Chinese repulse and Western attack, 41

Hus, John, and reform, 296

Huxley, Thomas H., race classification, 125

Hwang of Tsi, as protector, 388

Hwang-ti, rise, 38;

as title, 41;

cult, 314;

economics and politics, 475

Hybrias the Cretan, and _carpe diem_, 383

Hybris, doctrine, 282, 301

Hyksos Period, meaning, 38, 41;

preliminaries, 386;

and Cæsarism, 427;

as term, 428 n.;

and political theory, 453

Hypothesis, and usefulness, 144

Hyrcanus, Hellenism, 211

Iamblichus, and Pagan Church, Syncretism, 204, 252;

on divine substance, 256;

and numbers, 269 n.

Ibas, and substance controversy, 256

Ibn Sina, style of canon, 346

Ibsen, Henrik, and marriage, 105

Ice Age, man in, 33

Iconoclasm. _See_ Images

Ilya Muromyets, hero, 192

Images, in Pagan churches, 204;

basis of worship, 256;

Arabian and Greek iconoclasm, 304, 425.

_See also_ Monophysites

Immaculate Conception, as English idea, 294 n.

Immortality, cultural basis, 59. _See also_ Death

Imperialism, Chinese, 38, 41;

Indian, 41 n.;

collapse of Roman, 42;

Calvin-Loyola struggle, 299;

political aspect of Classical conquests, 407;

cultural necessity, 422 n., 424.

_See also_ Politics

Indian Culture, ahistoric, and script, 36, 150, 152;

problems of study, 38;

and Imperialism, 41 n.;

fate in, 267;

beginning of religion, 281;

Rationalism, 307;

style of priesthood, 352;

relation of primary estates, 353;

and world-power, 373 n.

_See also_ Buddhism; Cultures

Indians, and Americans, 119;

gesture language, 140 n., 147

Indogermanic system, alien words, 148;

youth, question of grammar, 148;

effect of ahistoric Cultures, 150;

basis of coherence, 166;

and Persians, 166-169;

and Western genealogical ideal, 181

Industry. _See_ Economics; Technique

Infinity, in Western Culture, 46. _See also_ Depth-experience

Innocent III, pope, and world-power, 374;

as politician, 442

Inquisition, and Devil-cult, 291

Inscriptions, as taboo, 121 n.

Insula Feliculæ, 101

Intelligence, as tension, 102;

language as vehicle of dominance, 144, 145;

and race-traits, 166;

aristocracy, 166 n.;

and cosmopolitanism, 184;

Jesus and, 216-218;

Paul’s introduction with Christianity, 221;

Jewish period, 316;

and primary estates, 356, 357;

and Cæsarism, 433.

_See also_ Causality; Knowledge; Rationalism; Thought; Town;

Understanding; Waking-being

International law, and Roman _jus gentium_, 61. _See also_

Foreign relations

Internationalism, as element of Jewry, 320

Interregnum, cultural period, significance, 375

Interrex, and oligarchy, 375

Inventions, Western, 501. _See also_ Technique

Ionic, as microcosmic, 92

Ipsus, battle, importance, 422

Irak, slave-rebellion, 426, 428 n.

Irenæus, and Western Church, 229;

and commentary, 247;

period, 250

Irnerius, and Roman law, 77

Isaac Hassan (ibn Sid), as scientist, 316

Isaiah, as Arabian prophet, 205

Isidore, biography, 252

Isis cult, origin, 201, 310

Islam, as Puritanism, 74, 302-304;

and nationality, 178;

Logos, 236;

significance as term, 240;

community of elect, 243;

and substance controversy, 256;

Monophysites and starting point, 258;

missionarism, 259, 304;

earlier Arabian religions and success, 260;

as Arabian manifestation, 304;

fellahism, 315;

basis for endurance, 323;

political aristocracy of beginning, 424.

_See also_ Arabian Culture; Mohammed; Religion; Sufism

Isocrates, and class dictatorship, 404

Israelites, tribal association, 175. _See also_ Jews

Italy, union as Germanic dynastic creation, 181;

city-republic finance, 489

Ivan III, and Tartars, 192

Ivan IV, the Terrible, period, 192

I-Wang, contemporaries, 39;

and feudalism, 349 n., 375

Jabna, Council of, on revelation, 245

Jackson, Andrew, and party, 451

Jacopone da Todi, and reform, 296

Jainism, Rationalism, 307

James, Saint, Gospel, 223 n.

James I of England, and marriage-alliance, 389

Jansenists, Puritan manifestation, 302

Japan, cultural status, 49 n., 108, 323, 421 n.

Jason of Pheræ, politics, 407

Jehuda, Rabbi, period, 250

Jehuda ben Halevi, and science, 315

Jeremiah, as Arabian prophet, 205

Jerusalem, relation to Jewry, 204, 208, 210

Jespersen, Otto, on origin of language, 138

Jesubocht, Corpus, 75

Jesuits, as urban, 92. _See also_ Loyola

Jesujabh III, on conversion to Islam, 260

Jesus, and ceremonial, 134 n.;

life and biography, 212;

and John the Baptist, Mandæanism, 214;

connotation of “Nazarene,” 214 n.;

self-view as prophet and Messiah, 215;

townlessness, 215;

before Pilate, faith and fact, 216, 473 n.;

metaphysical world, 217;

effect of Resurrection, 218;

romances of birth and childhood, 224, 237, 250;

world-image, and apocalyptic, 237, 239;

and submission, 240.

_See also_ Christianity; Logos; Substance

Jews, creed basis of law, Talmud, 69;

jurisprudence, 71;

pre-cultural law, 75;

comradeship and race in European, 126, 127;

tribal types, 175;

ignored phases of religious history, 191;

crusade, 198;

Yahweh cult in Syncretism, 201;

Judaism as Arabian prophetic religion, 204-207;

effect of exile, apocalypse and Persian influence, 207;

Judaistic minority, Talmudic development, 208;

Exilarch majority, 208, 210;

law and the prophets as separate, 209;

post-exilic (springtime) increase, spirit, 209, 316;

Judea and Jewry, fall of Jerusalem as liberation, 209-211;

tendencies, rescue from pseudomorphic Hellenism, 210, 211;

end of apocalypse, 211;

Judaism and exclusive Messiah Christian sects, disappearance, 219,

220, 252;

Paul and Judaism, 221;

era, 239;

and revelation, 245;

separation of Christianity, 251;

missionarism, 259;

Mazdak reformation, end of theology, 261;

fellah-religion, 315, 323;

Arabian-type nationality and ghetto, 315, 317;

intellectual (Baroque) period, in Spain, 316;

spiritual character of period, 316;

Civilization period, results of contact with Gothic, 317-319;

race and piety phases of later antagonism, 318-320;

landless consensus and Western patriotism, 320;

fixed alien metaphysic phase, 321;

and Western Civilization, 322;

danger of dissolution, 323;

economic rôle, 481 n.;

and machine-industry, 504 n.

_See also_ Arabian Culture; Religion

Jezidi, and Trinity, 236

Joachim of Floris, world-conception, 28;

Arabian contemporaries, 250;

and reform, 296

Job, Book of, character, 208;

and will, 242

John Gospel, 226;

Mani and, 227, 251 n.;

dualism, 234;

on God and the Word, 244;

as a Koran, 245;

and Old Testament, 245;

period, 250

John the Baptist, Mandæanism, and Jesus, 214;

order-community, 254

John Tzimisces, power, 426

Josephus, on Sadducees, 211

Judah, Abraham and betrayal money, 237

Judaism. _See_ Jews

Judge of men, and speech, 137

Judith, as Arabian, 208

Jugurtha, power, 428

Julian, edict, 66 n.;

and cult nation, 176, 204;

as prophet, 204;

and Syncretism, 253;

and monasticism, 254

Jundaisapur, and Gundisapora, 200 n.

Junian Latins, 68 n.

Jupiter Dolichenus cult, 201

Juridical person, as Arabian concept, 67, 68, 174, 177

Jurisprudence, as late science, 66;

Egyptian and Chinese, 67 n.;

future Western, 80-83, 505. _See also_ Roman law

_Jus_, and _lex_ in Arabian Culture, 71;

and _fas_ in Western Culture, 78

_Jus gentium_, Classical idea, 61;

as imperial law, 66

Justification by faith, and Western Rationalism, 309

Justinian, Arabian jurisprudence, 70 n., 71, 74;

army system, 199;

Digests as interpretation, 246;

and end of theology, 261;

Nika Rebellion, 381 n.;

conflict with nobility, 423

Kabbalah, and secret dogma, 247

Kalaam, and pneuma, 242

Kama-sutram, and sport, 103

Kanauj, as world-city, 99

Kant, Emmanuel, and numbers, 269 n.;

gloom, 295;

and Devil-cult, 303;

and Talmudic intellects, 322;

on marriage, 337;

and celibacy of science, 346

Kara Balgassun, inscription, 260

Karæi, as order, 255;

Puritanism, rise, 316

Karamzin, Nikolai M., narrative, 192

Karlsruhe, plan, 100 n.

Karlstadt, as Gothic, 296

Karna, and civil law, 210

Karo, Joseph, metaphysic, 321

Karramiyya movement, 424, 425

Karun valley, Mandæanism, 214 n.

Kassites, as rulers, 40

Khazars, conversion to Judaism, 259

Khuzistan, Mandæanism, 214 n.

Ki-Sung, dynasties, 379 n.

Kierkegaard, Sören, “playing” with religion, 137

Kinnesrin, school, 200

Kiur Zan, power, 426

Knowledge, waking-being and problem of epistemology, 14;

technical and theoretical, 25;

epistemology and destiny, 267 n.

_See also_ Intelligence

Kobad I, and Mazdak, 261

Koran, as term, 244. _See also_ Islam

Kung-Yang, on Middle Kingdom, 373 n.

Kwan-tse, and pre-Confucian philosophy, 300

Kwei-ku-tse, character, 419 n.

Labna, and Mexican Culture, 45

Labor. _See_ Economics

Laity, _vis-à-vis_ clergy, 333

Lakayata, system, 309

Lakhmids, court, poetry, 198

Lambert, Édouard, on Twelve Tables, 65 n.

Land, and Classical money wealth, 487. _See also_ Peasantry

Landscape, necessity of study in man’s history, 39 n.;

of Arabian Culture, 42;

relation to Culture, 46;

and transfer of forms, 57;

and town, 90;

and race, 113, 119, 129, 130;

and language, 119;

and plant changes, 130;

and religions of Cultures, 278;

as Chinese prime symbol, 287

Language, and emancipation of understanding, 9;

of Civilization, 108;

defined, development, 114, 115;

and race and waking-being, 114, 117;

expression and communication, “I” and “thou,” motive and sign,

115,

133;

cult-colouring of prime words, 116;

and taboo, 116;

and speaking, dead languages, 117, 125;

independence from landscape, mother-tongue fallacy, 119;

essence, wordless, 131, 132;

essential element of relations of microcosm, 132;

phases of expression, extensiveness, 134;

evolution of communication, 134;

speech divorced from speaking, rigid signs as system, 134, 144;

“knowing” the language, complexity, 135;

set language and understanding, 135;

signs and meaning, relation to truth, 136, 137;

“playing” with expression, 137;

spiritual communion and silence, 137;

words, origin, incompleteness, 137, 138, 142;

vocal and verbal, 138;

name and word, 138-141;

opposite word-pairs, 140;

Chinese voice-differentiations, 140 n.;

grammar and sentence, relation to word, 141;

sentences and race, 142;

acquisition of words, 142;

verbs and thought-categories, 143;

abstract thinking and intellect and life, 144;

stages of history, 145;

lost formative history, 146;

as ancient class-secret, 146;

tempo of history, effect of writing, 147;

grammar and vocabulary, linguistic families as grammatical, 147;

alien words, 148;

as to Aryan, 149;

written and colloquial, 150;

morphology of Culture-languages, 152-155;

birth of cultural, popular talk and cult speech, 153-155;

city script-speech, 155;

and people, 161;

Persian, 166;

mother tongue and dynastic idea, 183;

and literary history, 190;

influence on Christianity, 224, 241 n., 252, 256, 258;

of Arabian religions, 252.

_See also_ Literature; Race; Words; Writing

Lao-tse, Taoism, 307;

Pietism, 308

Lao-Tzu, and sterility, 105

Lassalle, Ferdinand, and class dictatorship, 404;

and English economics, 469

Latin, disappearance from legal life, 75;

and Western scholar-languages, 155;

and Christianity, 241 n., 258;

period, 395 n.

Latin-America, and Cæsarism, 435

Law, property as power, 345;

defined, 363;

as instrument of power, internal and external, 365-367.

_See also_ Jurisprudence; Roman law

League of Nations, Chinese attempt, 38, 417, 429

Learning, separation from priesthood, 345;

priesthood and cultural form of profane, 345-347;

and nobility and economics, 347

Le Bon, Gustave, study of the crowd, 18 n.

Lechfeld, battle, 259

Leibniz, Baron von, and evolution, 31

Leiden, Papyrus, on Hyksos Period, 427

Lemnos, inscription, 122

Lenel, Otto, on Roman jurisprudence, 67

Lenin, Nikolai, as mass-leader, 448 n. _See also_ Bolshevism

Leo III, emperor, legislation, 75, 357;

iconoclasm, 304

Leo V, and Theodore of Studion, 425

Leonardo da Vinci, and Gothic, 291

Leonardo Pisano, on accountancy, 489 n.

Leontini, destruction, 405

Lessing, Gotthold E., and German nationalism, 182;

and Rationalism, 305

Letter, as language-picture, 134. _See also_ Writing

Levites, as term for priesthood, 175

_Lex_, and _jus_, Arabian, 71

_Lex Æbutia_, and present law, 62

_Lex Canuleia_, 69 n., 397

Lex Hortensia, 358, 396

Lex Ogulnia, and Plebs, 408

Li-Ki, ritual work, 312 n., 315

Li Si, standard script, 152

Li-Szu, and Wang-Cheng, 41

Li-Wang, problem, 38;

flight, 376

Libyan problem, 162

Lidzbarski, Mark, on Jesus as Mandæan, 214 n.

Lies, and set language, 136, 137

Life. _See_ Being; Death; Sex; Waking-being

Light. _See_ Sight

Limes, Great Wall as, 41

List, Friedrich, relation to property, 345;

and English economics, 469

Literature, rural and urban, 93;

of Culture and Civilization, 107;

German and nationalism, 182;

and cosmopolitanism, 185;

Arabian research, 190;

and language history, 190;

hero-tales, 192;

Arabian Minne, and epic, 198, 250;

Chinese drama, 286;

Byzantine and Arabian, 304

Livy, and polis, 383

Lo-Yang, as royal residence, 92

Locke, John, and Continental Rationalism, 308

Logic, and opposites, 141;

and truth, 144;

and history, 144

Logos, John Gospel, 226;

Pseudomorphic and Arabian, 229;

Jezidi view, 236;

Arabian indwelling of spirit, light-sensation, 236, 237;

alteration in concept, 307.

_See also_ Trinity

Lombarda code, 76

London, as world-city, 99

Lorraine, as name, 161, 181

Louis XI of France, dynasty-idea, 381

Love, and cosmic beat, 166;

and religion, faith 265, 266;

and stability, 275;

cultural religious, 279;

and nobility, 351

Loyalists, American, 412 n.

Loyola, Ignatius, on moral, 272;

as Gothic, 296;

and world-politics, 299;

Puritanism, 302

Lü-pu-Wei, Syncretism, 312 n.

Lü-Shi Chun-tsiu, 312 n.

Lucca, Cæsar’s politics, 446

Luceres, tribe, 351, 382

Lui-Shi, and Wang-Cheng, 41;

as statesman, 418, 419;

tutor, 419 n.

Lukka, as name, 164

Luschen, Felix von, ethnological research, 129

Luther, Martin, as Gothic, 296;

as urban monk and schoolman, 297, 298;

and Devil-cult, 299;

lack of practicality, 299;

and science, 300

Lycurgus, laws, 64, 65

Lyell, Sir Charles, theory as English, 31

Lysander, and army, 406;

as victor, 422

Lysias, on speculators, 484

Macedonians, as rulers, 40;

schools and nationalism, 162 n.;

and Arabian Culture, 189.

_See also_ Alexander the Great

Machiavellism, and factions, 448

Machine. _See_ Technique

Macrocosm, animal’s microcosmic relation, 3, 4, 15;

man’s self-adjustment, 14.

_See also_ Cultures; History; Microcosm; Morphology; Nature;

Waking-being

Madrid, as provincial city, 99

Mælius, Sp., movement, 397

Magi, as term for priesthood, 175

Magian Culture. _See_ Arabian Culture

Magic, technique, 268, 271

Magna Charta, and control by nobility, 373

Magnesia, battle, 422

Magnitude, Classical money-concept, 486-489

Mahavira, Rationalism, 307

Mahayana, doctrine, 312, 313

Mahraspand, Mazdaism, 251

Maimon, Solomon, and Kant, 322

Maimonides, Moses, world, 241 n.;

collection of dogmas, 315;

and Spinoza, 321

Ma’in, Kingdom of, feudalism, 196;

geography, 196 n.

Mamertines, as people, 160

Man, lordship of sight, visual thought, 7-9;

language and understanding, theoretical thought, 9, 10;

and fear of death, 15, 16;

destiny and causality types, 16-19;

refutation of Darwinism, 32;

two great ages, 33;

in primitive Culture, 33, 34;

effect of agriculture, 89.

_See also_ Animal; Being; Microcosm; Sex; Waking-being