ἀγαθά, τῆς ἄνω ὁδοῦ ἀεὶ ἑξόμεθα καὶ δικαιοσύνην μετὰ φρονήσεως παντὶ τρόπῳ ἐπιτηδεύσομεν, ἵνα καὶ ἡμῖν αὐτοῖς φίλοι ὦμεν καὶ τοῖς θεοῖς, αὐτοῦ τε μένοντες ἐνθάδε, καὶ ἐπειδὰν τὰ ἆθλα αὐτῆς κομιζώμεθα, ὥς περ οἱ νικηφόροι περιαγείρομενοι, καὶ ἐθάδε καὶ ἐν τῇ χιλιετεῖ πορείᾳ, ἣν διεληλύθαμεν, εὖ πράττωμεν.

THE PLACE OF THE INDO-EUROPEAN

AND SEMITIC RACES IN HISTORY.

PART I. COMPARATIVE PSYCHOLOGY AND THE

PHILOSOPHY OF HISTORY.

II. THE RACES IN CIVILIZATION.

III. THE RACES IN RELIGION.

IV. THE RACES IN LITERATURE AND PHILO

SOPHY.

PART I.

COMPARATIVE PSYCHOLOGY AND THE

PHILOSOPHY OF HISTORY.

I.

MAN is, as it were, the condensed secret of the

universe. As he is concerned with every science, every science is, directly or ultimately, concerned with him. The interpreter of Nature can fulfil his office only by the interpretation of himself, Man interpreted is Nature interpreted; and as he can realize manhood only in and through society, an adequate interpretation of man involves an adequate interpretation of society. But society is not simply present, contemporaneous, is the daughter of the past, the mother of the future, inheriting that she may augment and transmit the creative and plastic forces that find in men perishable, in their institutions and works permanent, forms. And so, as the product of many

forces, manifest and subtle, physical, spiritual, and social, working through countless ages, man must be studied in his Becoming that he may be understood as Become. It is with humanity as with a great river, till its source be discovered and the streams and streamlets contributing to its volume numbered and distinguished, the river is a mystery, an unread riddle. And here the whence tells the whither. What lifts but a corner of the veil that conceals our past lets a ray of light fall on our future.

What is here called Comparative Psychology is one of the ways along which our age has been trying to reach a solution to the old problem-How has man become what he is? What forces have civilized him, determined his progress, made him man? It does not so much attempt to reach the source as to understand the conduct and the course of the majestic river whose drops are men. It regards the institutions and industries, literatures and arts, philosophies and religions of the world as phenomena needing to be explained and capable of a rational explanation. It asks, Why have those of Egypt and Greece, Assyria and China, India and England arisen, and been at once so like and so unlike? What was their relation, on the one hand, to man, on the other, to Nature? Our questions thus concern the origin not of man, but of his civilizations, not the creation, but the government of the world.