Is not Classical history at an end with Actium and the _Pax Romana?_ There are no more of those great decisions which concentrate the inner meaning of a whole Culture. Unreason, biology, is beginning to dominate, and it is becoming a matter of indifference for the world--though not for the actions of the private individual--whether an event turns out thus or thus. All great political questions are solved, as they are solved sooner or later in every Civilization, inasmuch as questions are no longer felt as questions and are not asked. Yet a little while, and man will cease to understand what problems were really involved in the earlier catastrophes; what is not livingly experienced of oneself cannot be livingly experienced of another. When the later Egyptians speak of the Hyksos time, or the later Chinese of the corresponding period of the “Contending States,” they are judging the outward picture according to the criteria of their own ways of life, in which there are no riddles more. They see in these things merely struggles for power, and they do not see that those desperate wars, external and internal, wars in which men stirred up the alien against their own kin, were fought for an idea. To-day we understand what was taking place, in fearful alternations of tension and discharge, round the murder of Tiberius Gracchus and that of Clodius. In 1700 we could not have done so, and in 2200 we shall again be unable to do so. It is just the same with that of Chian, a Napoleonic figure, in whom later Egyptian historians could discover nothing more characterized than a “Hyksos king.” Had it not been for the coming of the Germans, Roman historians a thousand years later might have put the Gracchi, Marius, Sulla, and Cicero together as a dynasty which was overthrown by Cæsar. Compare the death of Tiberius Gracchus with the death of Nero, when Rome received the news of Galba’s rising, or the victory of Sulla over the Marian party with that of Septimius Severus over Pescennius Niger. If in these later cases the event had gone otherwise, would the course of the Imperial Age have been altered in any way? The distinction so carefully drawn by Mommsen and Eduard Meyer[59] between the “principate” of Pompey and Augustus and the “monarchy” of Cæsar misses the mark completely. At that stage, the point is merely a constitutional one, though fifty years before it would still have signified an opposition between ideas. When Vindex and Galba in 68 set out to restore “the Republic,” they were gambling on a notion in days when notions having genuine symbolic force had ceased to be, and the only question was who should have the plain material power. The struggle for the Cæsar-title became steadily more and more negroid, and might have gone on century after century in increasingly primitive and, therefore, “eternal” forms.