end" [or of the
native "grasp"] is a metaphysical extension of the primitive
"prehension" by the hand.

[51] I ignore, in the text, the abundant proofs Nicolai draws from
ethnology and from the history of the lower animals. He shows, for
example, that the most primitive peoples, the Bushmen, the Fuegians, the
Eskimos, etc., live in hordes even when they display no tendency towards
family life. All savages are gregarious in the extreme; solitude is
disastrous to them alike physically and mentally. Even civilised man
finds solitude hard to bear.

[52] _Faust_, Part II, 5. Mephistopheles' words, when he hands over to
Faust the proceeds of a voyage. [War, trade, and piracy are trinity in
unity--inseparable.]

[53] "Everything which exists, above all everything which lives, tends
towards immeasurable increase."

[54] For unicellular organisms, osmosis imposes a limit; for
multicellular organisms there is a mechanical limit to size; for the
groupings of individuals to form collectivities, social communities,
there is a limit fixed by the amount of available energy.

[55] Pp. 160 to 163 [English edition].

[56] On p. 255 [of the English edition] will be found an ethnographical
chart of Germany. It is distinctly humorous.

[57] This statement requires qualification. The reader is referred to a
note at the end of the volume.

[58] Jeheber, Geneva, 1915.

[59] Buddhist Views of War, "The Open Court," May, 1904.

[60] The actual words in my play are: "The nations die that God may
live."

[61] Nicolai terms them "chance products" (sind nur zufaellige Produkte).

[62] It is surprising that there is but one mention of Auguste Comte in
Nicolai's book; for Comte's Great Human Being is certainly akin to the
German biologist's Humanity.

[63] We shall do well to note that Nicolai practically considers himself
exempt from the need for these material demonstrations. As far as he is
concerned, it would suffice him, as it sufficed Aristotle, to observe
the play of forces among men. This simple observation would convince him
that humanity must be regarded as an organism. "But moderns, although
they will generally deny it, are for the most part infected with the
belief that all solid fact must be material.... Even though it be not
absolutely necessary to demonstrate that there exists between human
beings a bridge of real substance (eine Bruecke realer Substanz), even
though the dynamic ties suffice us, it is desirable to satis