amiss, but open, also, to serious objections; because there are tribes
who live in such conditions that they can get neither water nor soap;
and the Arabs, distinctly clean, are not by any means at the highest
pinnacle of civilization.

The Germans, therefore, as a rule, have sought some other means than
all those above mentioned. Almost all the German writers on
ethnography divide the people and nations of the world into two great
classes--the one they call the "wild peoples," the other the "cultured
peoples"--the "Natur-Voelker" and the "Kultur-Voelker." The
distinction which they draw between these two great classes is largely
psychological. Man, they say, in the condition of the "wild
people"--of the "Natur-Voelker"--is subject to nature; therefore, they
call them "nature people." The "Kultur-Voelker," on the other hand,
have emancipated themselves, in great measure, from the control of
nature.

Furthermore, the man in the condition of the "wild people" is
in a condition of practically unconscious life: he has not yet
arrived at self-consciousness--he does not know and recognize his
individuality--the "Ego"--"das ich;" that is a discovery which comes
with the "Kultur-Voelker"--with the "cultured people;" and just in
proportion as an individual (or a nation) achieves a completely clear
idea of his own self-existence, his self-consciousness, his
individuality, to that extent he is emancipated from the mere control
of nature around him and rises in the scale of culture.

Again, to make this difference between the two still more apparent, it
is the conflict between the instinctive desires and the human heart
and soul and the intelligent desires--those desires which we have by