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48 A battle between two Negro tribes in the Sudan, or between the Cherusci and Chatti of Cæsar's time, or — what is substantially the same — between ant-communities, is merely a drama of "living Nature." But when the Cherusci beat the Romans, as in the year 9, or the Aztecs the Tlascalans, it is history. Here the "when" is of importance and each decade, or even year, matters, for here one is dealing with the march of a grand life-course, in which every decision takes rank as an epoch. Here there is an object towards which every happening impels, a being that strives to fulfil its predestination, a tempo, an organic duration — and not the disorderly ups and downs of Scythians, Gauls, or Caribs, of which the particular detail is as unimportant as that of doings in a colony of beavers or a steppe-herd of gazelles. These are zoölogical happenings and have their place in an altogether different orientation of our outlook, that in which we are concerned not with the destiny of individual peoples or herds, but with that of "man," or "the" gazelle, or "the" ants, as species. Primitive man has history only in the biological sense, and all prehistoric study boils down to the investigation of this sense. The increasing familiarity of men with fire, stone tools, and the mechanical laws which make weapons effective, characterizes only the development of the type and of its latent possibilities. The objects for which one tribe employed these weapons against another tribe are of no importance in this plane of history. Stone Age and Baroque are age-grades in the existence of respectively a genus and a Culture — i.e., two organisms belonging to two fundamentally different settings. And here I would protest against two assumptions that have so far vitiated all historical thought: the assertion of an ultimate aim of mankind as a whole and the denial of there being ultimate aims at all. The life has an aim. It is the fulfilment of that which was ordained at its conception. But the individual belongs by birth to the particular high Culture on the one hand and to the type Man on the other — there is no third unit of being for him. His destiny must lie either in the zoölogical or in the world-historical field. "Historical" man, as I understand the word and as all great historians have meant it to be taken, is the man of a Culture that is in full march towards self-fulfilment. Before this, after this, outside this, man is historyless; and the destinies of the people to which he belongs matter as little as the Earth's destiny matters when the plane of attention is the astronomical and not the geological.

From this there follows a fact of the most decisive importance, and one that has never before been established: that man is not only historyless before the birth of the Culture, but again becomes so as soon as a Civilization has worked itself out fully to the definitive form which betokens the end of the living development of the Culture and the exhaustion of the last potentialities of its significant existence. That which we see in the Egyptian Civilization after Seti I (1300) and in the Chinese, the Indian, the Arabian to this day is —