Economic Progress, then, is progress both on the side of demand and on the side of supply. It is a progress in wants as well as in their means of satisfaction: a progress in the aspirations of the household as well as in the contrivances of its purveyors: a progress in the sense of what life might be, as well as in the skill and genius and organizing powers of those to whom the community looks for help in the realization of its hopes. It is important that this double aspect of our subject should be realized, for in what follows we shall have no opportunity to dwell further upon it. Space compels us to leave the household and its wants and aspirations out of account and to direct our attention solely to the side of supply; although it must always be remembered that no real and permanent progress in the organization of production is possible without improvements in the quality and reduction in the number of the requirements of what is called civilization.[68] What we have to watch, in our study of progress in industry, is the history of man as a purveyor of the household: in other words, as a producer of goods and services: from the days of the primitive savage with his bark canoe to the gigantic industrial enterprises of our own time. We can best do so by dividing our subject into two on somewhat similar lines to the division in our study of government. Let us consider industry, first as an activity involving a relationship between man and Nature; secondly, as involving what may be called a problem of industrial government, a problem arising out of the co-operation between man and man in industrial work. In the first of these aspects we shall see man as a maker, an inventor, an artist; in the second as a subject or a citizen, a slave or a free man, in the Industrial Commonwealth. Man as a maker or producer carries us back to the dawn of history. Man is a tool-using animal and the early stages of human history are a record of the elaboration of tools. The flint axes in our museums are the earliest monuments of the activity of the human spirit. We do not know what the cave men of the Old Stone Age said or thought, or indeed whether they did anything that we should call speaking or thinking at all; but we know what they made. Centuries and millenniums elapsed between them and the first peoples of whom we have any more intimate record--centuries during which the foundations of our existing industrial knowledge and practice were being steadily laid. 'One may say in general,' says Mr. Marvin,[69]