[D] Ratzel, l. c. II, page 393, in speaking of the Arabs says: “The difficulty of nourishing slaves makes it impossible to keep them. Vast populations are kept in subjection and deprived of everything beyond the necessaries for maintaining life. They turn entire oases into demesne lands, visited at the harvest time in order to rob the inhabitants; a domination characteristic of the desert.” Great is the progress between the first stage and the second. Long is the forward step, both economically and politically. In the beginning, as we have seen, the acquisition by the tribe of herdsmen was purely an occupying one. Regardless of consequences, they destroyed the source of future wealth for the enjoyment of the moment. Henceforth the acquisition becomes economical, because all economy is based on wise housekeeping, or in other words, on restraining the enjoyment of the moment in view of the needs of the future. The herdsman has learned to “capitalize.” It is a vast step forward in politics when an utterly strange human being, prey heretofore like the wild animals, obtains a value and is recognized as a source of wealth. Although this is the beginning of all slavery, subjugation, and exploitation, it is at the same time the genesis of a higher form of society, that reaches out beyond the family based upon blood relationship. We saw how, between the robbers and the robbed, the first threads of a jural relation were spun across the cleft which separated those who had heretofore been only “mortal enemies.” The peasant thus obtains a semblance of _right_ to the bare necessaries of life; so that it comes to be regarded as _wrong_ to kill an unresisting man or to strip him of everything. And better than this, gradually more delicate and softer threads are woven into a net very thin as yet, but which, nevertheless, brings about more human relations than the customary arrangement of the division of spoils. Since the herdsmen no longer meet the peasants in combat only, they are likely now to grant a respectful request, or to remedy a well grounded grievance. “The categorical imperative” of equity, “Do to others as you would have them do unto you,” had heretofore ruled the herdsmen only in their dealings with their own tribesmen and kind. Now for the first time it begins to speak, shyly whispering in behalf of those who are alien to blood relationship. In this, we find the germ of that magnificent process of external amalgamation which, out of small hordes, has formed nations and unions of nations; and which, in the future is to give life to the concept of “humanity.” We find also the germ of the internal unification of tribes once separated, from which, in place of the hatred of “barbarians,” will come the all comprising love of humanity, of Christianity and Buddhism.