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day herd their stock between the Nile and the Red Sea”30—is the first authenticated foundation of a state. These states were followed by many others both in the country of the Nile itself, and farther southward, as far as the Empire of Muata Jamvo on the southern rim of the central Congo district, which Portuguese traders in Angola reported as early as the end of the sixteenth century, and down to the Empire of Uganda, which only in our own day has finally succumbed to the superior military organization of Europe. “Desert land and civilization never lie peaceably alongside one



another; but their battles are all alike and full of repetitions.”31 “Alike and full of repetitions”! That may be said of universal history on its basic lines. The human ego in its fundamental aspect is much the same all the world over. It acts uniformly, [64]in obedience to the same influences of its environment, with races of all colors, in all parts of the earth, in the tropics as in the temperate zones. One must step back far enough and choose a point of view so high that the variegated aspect of the details does not hide the great movements of the mhi. in such a case, our eye misses the “mode” of fighting, wandering, laboring humanity, while its “substance,” ever similar, ever new, ever enduring through change, reveals


itself under uniform laws. Gradually, from this first stage, there develops the second, in which the peasant, through thousands of unsuccessful attempts at revolt, has accepted his fate and has ceased every resistance. Aboutthis time, it begins to dawn on theconsciousness of the wild herdsman that a murdered peasant can no longer plow,and that a fruit tree hacked down will no longer bear. In his own interest, then, whereverit is possible, he lets the peasant live and the tree stand. The expedition of the herdsmen comes just as before, every member [65]bristling with arms, but no longer intending nor expecting war and violent appropriation. The raiders burn and kill only so far as is necessary to enforce a wholesome respect, or to break an isolated resistance. But in general, principally in accordance with a developing customary right—the first germ of the development of all public law—the herdsman now appropriates only the surplus of the peasant. That is to say, he leaves the peasant his house, his gear and his provisions up to the next crop.* The herdsman in the first stage is like the bear, who for the purpose of robbing the beehive, destroys it. In the second stage he is like


the bee-keeper, who leaves the bees enough honey to carry them through the winter. Great is the progress between the first stage and the second. Long is the forward step, [66]both economically and politically. In the beginning, as we have seen, the acquisition by the tribe of herdsmen was purely an occupying one. Regardless of consequences, they destroyed the source of future wealth for the enjoyment of the moment. Henceforth the acquisition becomes economical, because all economy is based on wise housekeeping, or in other words, on restraining the enjoyment of the moment in view of the needs of the future. The herdsman has learned to “capitalize.” It is a vast step forward in politics when an utterly strange human being, prey heretofore like the wild animals, obtains a value and is recognized as a source of wealth. Although this is the beginning of all slavery, subjugation, and exploitation, it is at the same time the genesis of a higher form of society, that reaches out beyond the family based upon blood .






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