INTRODUCTION:  THE DYNAMISM OF THE FEW

To those who stand in the midst of times and attempt to grasp their meaning, civilization often seems hopelessly complicated.  The myriad and mysterious interthreading of motive and action, of cause and effect, presents to the near vision no semblance of a pattern, and the whole web is so confused and meaningless that the mind grows to doubt the presence of design, and becomes skeptical of the necessity, or even the importance, of any single strand.

Yet civilization is on the whole a simple and easily understood phenomenon.  This is true most apparently of that part of the human family of which Europe and the Americas form the principal portion, and whose influences have made themselves felt also in remote continents.  If to us it is less apparently true of the world outside our western civilization, the reason lies in the fact that we are not in possession of equal facilities for the exercise of judgment.

We are all members one of another, and the body which we form is a consistent and more or less unchanging whole.  There are certain elemental facts which underlie human society wherever it has advanced to a stage deserving the name of civilization.  There is the intellectual impulse, with the restraining influence of reason upon the relations of men.  There is the active desire to be in right relation with the unknown, which we call religion.  There is the attempt at the beautification of life, which we call art.  There is the institution of property.  There is the institution of marriage.  There is the demand for the purity of woman.  There is the insistence upon certain decencies and certain conformities which constitute what is known as morality.  There is the exchange of material conveniences called commerce, with its necessary adjunct, the sanctity of obligation.  In a word, there are the universal and eternal verities.

Farther, if what we may call the constitution of civilization is thus definite, its physical limits are even more clearly defined.  Civilization is a matter of centers.  The world is not large, and its government rests upon the shoulders of the few.  The metropolis is the index of capacity for good and ill in a national civilization.  Its culture is representative of the common life of town and country.

It follows that the history of civilization is a history of the famous gathering-places of men.  The story of human progress in the West is the story of Memphis, Thebes, Babylon, Nineveh, Cnossus, Athens, Alexandria, Rome, and of medieval, Renaissance, and modern capitals.  History is a stream, in the remoter antiquity of Egypt and Mesopotamia confined within narrow and comparatively definite banks, gathering in volume and swiftness as it flows through Hellenic lands, and at last expanding into the broad and deep basin of Rome, whence its current, dividing, leads away in various channels