An Ethnologist's View of History

“Die Menschheit hat sich aus natürlicher, tierischer Grundlage auf rein natürliche mechanische Weise entwickelt.” Anthropolgische Beiträge, s. 21.

5

A Lecture on the Study of History, p. 1 (London, 1895).

6

See his article “The Relation of Anthropology to the Study of History,” in The American Journal of Sociology, July, 1895.

7

Ludwig Tobler, in his article “Zur Philosophie der Geschichte,” in the Zeitschrift für Völkerpsychologie, Bd. XII., s. 195.

8

One of the most lucid of modern German philosophical writers says, “Without language, there could be no unity of mental life, no national life at all.” Friedrich Paulsen, Introduction to Philosophy, p. 193. (English translation, New York, 1895.) I need scarcely recall to the student that this was the cardinal principle of the ethnological writings of Wilhelm von Humboldt, and that his most celebrated essay is entitled “Ueber die Verschiedenheit des menschlichen Sprachbaues und ihren Einfluss auf die geistige Entwickelung des Menschengeschlechts.” The thought is well and tersely put by Prof. Frank Granger – “Language is the instinctive expression of national spirit.” (The Worship of the Romans, p. 19, London, 1896.)

9

“Law, in its positive forms, may be viewed as an instrument used to produce a certain kind of character.” Frank Granger, ubi supra, p. 19.

10

Lectures on the Science of Religion, p. 55.

11

How different from the position of Voltaire, who, expressing, the general sentiment of his times, wrote, – “The history of barbarous nations has no more interest than that of bears and wolves!”

12

Grundriss der ethnologischen Jurisprudenz, Bd. I., s. 5. (Leipzig, 1894.)

13

“Das Geschichte ist weder eine Offenbarung Gottes, noch ein Naturprocess, sondern eben Menschenwerk.” Tobler in the Zeitschrift für Völkerpsychologie, Bd. XII., s. 201.

14

History of the Philosophy of History, p. 579.

15

There is nothing in this inconsistent with the principle laid down by Lecky: “The men of each age must be judged by the ideal of their own age and country, and not by the ideal of ourselves.” —The Political Value of History, p. 50, New York, 1892. The distinction is that between the relative standard, which we apply to motives and persons, and the absolute standard, which we apply to actions. The effects of the latter, for good or evil, are fixed, and independent of the motives which prompt them.

16

“The historian,” says Tolstoi, “is obliged to admit an inexplicable force, which acts upon his elementary forces.” Power and Liberty, p. 28 (Eng. Trans., New York, 1888).

17

See his article “Ueber die Ideen in der Geschichte,” in the Zeitschrift für Völkerpsychologie. Bd. III., S. 486.

18

Brooks Adams, The Law of Civilization and Decay, Preface (London, 1895). This author has reached an advanced position with reference to thought and emotion as the impulses of humanity.

19

Grundriss der ethnologischen Jurisprudenz, Band I., s. 4.

20

Mind and Motion, pp. 29, 140, etc. (London, 1895.) Prof. Paulsen goes much further, as, “The inner disposition spontaneously determines the development of the individual,” and “The organism is, as it were, congealed voluntary action.” —Introduction to Philosophy, pp, 187, 190.

21

Before him, however, the expression “ebrius Deo” was applied to the ancient rhapsodists.

22

As expressed by Prof. Droysen, in his work, Principles of History, (p. 16, New York, 1893), recently translated by President Andrews, of Brown University – “Historical things are the perpetual actualization of the moral forces.” Elsewhere he says – “History is humanity becoming conscious concerning itself,” There is no objection to such expressions; they are good as far as they go; but they do not go to the end.

23

In the Zeitschrift für Völkerpsychologie, Band XI., Heft II.

24

Ideen zur Geschichte der Menschheit, B. XV., Cap. I.