Then, out of this general primitive Culture of a humanity linked by intertribal relations, there shot up suddenly (about 3000 B.C.[38]) the Culture of Egypt and Babylonia. Probably for a millennium before that date both these fields had been nursing something that differed radically from every primitive Culture in kind and in intent, something having an inward unity common to all its forms of expression and directional in all its life. To me it seems highly probable that, if not indeed all over the earth’s surface, at any rate in man’s essence a change was accomplished at that time; and if so, then any primitive Culture worthy of the name that is still found living later, ever dwindling, in the midst of higher Cultures, should itself be something different from the Culture of the first Age. But, with reference to primitive Culture of any sort, that which I call the pre-Culture (and which can be shown to occur as a uniform process in the beginning of every high Culture) is something different in kind, something entirely new. In all primitive existence the “it,” the Cosmic, is at work with such immediacy of force that all microcosmic utterances, whether in myth, custom, technique, or ornament, obey only the pressures of the very instant. For us, there are no ascertainable rules for the duration, tempo, and course of development of these utterances. We observe, say, an ornamental form-language--not to be called a style[39]--ruling over the population of a wide area, spreading, changing, and at last dying out. Alongside this, and perhaps with quite different fields of extension, we may find modes of fashioning and using weapons, tribal organizations, religious practices, each developing in a special way of its own, with epochal points of its own, beginnings and ends of its own, completely influenced by other form-domains. When in some prehistoric stratum we have identified an accurately known type of pottery, we cannot safely argue from it to the customs and religion of the population to which it belonged. And if by chance the same area does hold for a particular form of marriage and, say, a certain type of tattooing, this never signifies a common basic idea such as is indicated, for example, by the discovery of gunpowder and that of perspective in painting. No necessary connexions come to light between ornament and organization by age-classes, or between the cult of a god and the kind of agriculture practised. Development in these cases means always some development of one or another individual aspect or trait of the primitive Culture, never of that Culture itself. This, as I have said before, is essentially chaotic; the primitive Culture is neither an organism nor a sum of organisms.