Above the Samoyedes, as above some of the Polynesian negroes, come the tribes that are not quite content with a hut made of branches or with force as the only social relation, but desire something better. These tribes are raised one step above absolute barbarism. If they belong to those races to whom action is more than thought, we shall see them improving their tools, their arms, and their ornaments, setting up a government in which the warriors are more important than the priests, developing ideas of exchange, and already showing a fair aptitude for commerce. Their wars will still be cruel, but will tend more and more to become mere pillaging expeditions; in fact, material comfort and physical enjoyment will be the main aim of the people. I find this picture realized in many of the Mongolian tribes; also, in a higher form, among the Quichuas and Aymaras of Peru. The opposite condition, involving a greater detachment from mere bodily needs, will be found among the Dahomeys of West Africa, and the Kaffirs. I now continue the journey upwards, and leave the groups in which the social system is not strong enough to impose itself over a large population, even after a fusion of blood. I pass to those in which the racial elements are so strong that they grip fast everything that comes within their reach, and draw it into themselves; they found over immense tracts of territory a supreme dominion resting on a basis of ideas and actions that are more or less perfectly co-ordinated. For the first time we have reached what can be called a _civilization_. The same internal differences that I brought out in the first two stages appear in the third; they are in fact far more marked than before, as it is only in this third stage that their effects are of any real importance. From the moment when an assemblage of men, which began as a mere tribe, has so widened the horizon of its social relations as to merit the name of a _people_, we see one of the two currents of instinct, the material and the intellectual, flowing with greater force than before, according as the separate groups, now fused together, were originally borne along by one or the other. Thus, different results will follow, and different qualities of a nation will come to the surface, according as the power of thought or that of action is dominant. We may use here the Hindu symbolism, and represent what I call the “intellectual current” by Prakriti, the female principle, and the “material current” by Purusha, the male principle. There is, of course, no blame or praise attaching to either of these phrases; they merely imply that the one principle is fertilized by the other.[40]