gist-psychologist, on the contrary, delights in collecting, from all over the five continents, fragments of peoples who really have nothing in common but the negative fact of living a subordinate existence in the middle of one or another of the high Cultures, without participation in its inner life. The result is a congeries of tribes, some stationary, some inferior, and some decadent, whose respective modes of expression, moreover, are indiscriminately lumped together.
But the primitive Culture is not fragmentary, but something strong and integral, something highly vital and effectual. Only, this Culture is so different from everything that we men of a higher Culture possess in the way of spiritual potentialities that we may question whether even those people which have carried the first age very deep into the second are good evidence, in their present modes of being and waking-being, for the condition of the old time.
For some thousands of years now the waking-consciousness of man has had the impression of constant mutual touch between the tribes and peoples as an obvious everyday fact. But in dealing with the first age we must not forget that in it man, cohering in a very few small groups, is completely lost in the immensity of the landscape, the ruling element therein being the mighty masses of the great animal-herds. The rarity of our finds sufficiently proves this. At the time of Aurignacian Man there were perhaps a dozen hordes, each a few hundred strong, wandering in the whole area of France, and such hordes must have regarded it as a deeply impressive and puzzling event when (if ever) they became aware that fellow men existed. Can we imagine even in the least degree what it was to live in a world almost empty of men — we for whom all nature has long since become a background for the human multitude? How man's world-consciousness must have changed when, besides the forests and the herds of beasts, other men "just like himself" began to be met with, more and more frequently, in the country-side. The increase of man's numbers — this, too, doubtless took place very suddenly — made experience of "fellow men" habitual, and replaced the impression of astonishment by the feelings of pleasure or hostility, and these again evoked a whole new world of experiences and of involuntary and inevitable relations. It was for the history of the human soul perhaps the deepest and most pregnant of all events. It was in relation to alien life-forms that man first became conscious of his own, and now the interior organization of the clan was enriched by a wealth of intertribal forms of relation, which thereafter completely dominated primitive life and thought. For it was then that, out of very simple modes of sensuous understanding, the rudiments of verbal language (and, therefore, of abstract thought) came into being, amongst them the particularly fortunate few, which — though we can form no idea of their structure — we may assume as the origins of the later Indogermanic and Semitic language-groups.
Then, out of this general primitive Culture of a humanity linked by inter-
