{"corpus":"steiner","locus":"GA 191/1919-10-12/p010-p014","extent":"range","passage_number":10,"through":14,"paragraph_count":5,"first_locus":"GA 191/1919-10-12/p010","last_locus":"GA 191/1919-10-12/p014","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"III. Fundamental Impulses in History","date":"1919-10-12","location":null,"alignment_confidence":"medium","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"LA1963","book_title":"Cosmogony, Freedom, Altruism","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA191/English/LA1963/19191012p01.html","evidence":null,"reason":"no_translator_named","note":"Neither the lecture's own page nor rsarchive's lecture list names a translator for it. 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The powers that were peculiarly the ruling ones in that early age—the age that ended about the middle of the 8th century before Christ—were the sort of people who, in the traditional language of Spiritual Science, one would call “Initiates.” The Egyptian Pharaohs were, down to a certain date, invariably persons who were initiated. They were initiated into the secrets of cosmology, and regarded what they had to do on earth in the light of this cosmology When one says a thing of this sort to the modern man, he finds a certain difficulty in understanding it, for the simple reason that the modern man, from his own special mode of consciousness, thinks to himself: “It is all very well, but, after all, those Pharaohs, and the Chaldean initiates, too,—or so-called initiates—did a great many things that were highly reprehensible.” Well, one might, of course, argue that modern rulers, who are not initiates, also do a great many things that are hardly in accordance with the highest moral standards,—but *that*, here, would be obviously away from the point. One must, however, point out that in the world that lies beyond the senses the gods are not all good ones, but that there are also gods whose action is in every way contrary to men's interests, as commonly understood. So, one is by no means entitled to believe that anyone who is a real initiate must necessarily act from virtuous motives. And in speaking, as I am doing now, of the Pharaohs as Initiates, all that it must be understood to mean is that they acted on impulses inspired from the spiritual world. That these impulse's might often be very bad ones will be contested by nobody who has become in our sense acquainted with all the many divine, spiritual powers that lie behind the world of sense,—powers of a supersensible nature. But the true initiate,—he who could receive into his will, not merely receive into his consciousness, but into his will, what divine spiritual powers bestowed upon him,—he was in truth the ruler, down to the middle of the 8th century before Christ. Then began the age when, if one actually divests it of all the various illusions that pervade popular history,—when one may say that the real ruler was the Priest. The temporal ruler,—even when he was a Charlemagne—was always more or less dependent on the priesthood. Priest-rule was, to a much greater extent than is commonly supposed, even in the middle-ages of European civilisation, the really determining element. It entered into everything, it made itself felt everywhere, and was for the social structure also the element which, above all others, was the determining one. And the people who possessed land and estates held them to a very large extent of the Priesthood. Such regular soldiers as there were in old days, before the middle of the 8th century B.C., were troops in the service of the Initiates. Such regular soldiers as there were in the 4th post-Atlantean age, in the Graeco-Latin age down to the middle of the 15th century, were, taken as a whole, mercenaries of the priest-lords. And all enterprises, too, such as the Crusades, were, as a whole essentially military expeditions undertaken, if I may so express it, on behalf of the ruling priesthood. In one way and another, everything that was done had some connection with the rule of the priesthood.","text_trust":"verbatim","quote_safe":true,"word_count":616,"url":"https://anthroposophy.ai/v1/steiner/en/ga/191/1919-10-12/p010","german_anchor":{"de_prefix":"1919-10-12","de_passages":[{"locus":"GA 191/1919-10-12/p009","url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p009"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":557,"en_words":616,"ratio":1.11,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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The thing that gave a man a sort of basis for domination was that he was in a position to play a part in the world of finance and industry. Just as the essential feature about the Priest and the Initiate of old days was that these respective types of ruler could intervene in economic affairs,—only they did so from higher motives,—so now the man of the economic type of modern times was able to intervene in practically every detail of the social fabric.","text_trust":"verbatim","quote_safe":true,"word_count":177,"url":"https://anthroposophy.ai/v1/steiner/en/ga/191/1919-10-12/p011","german_anchor":{"de_prefix":"1919-10-12","de_passages":[{"locus":"GA 191/1919-10-12/p010","url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p010"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":144,"en_words":177,"ratio":1.23,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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And accordingly, in that civilisation where the priest type were markedly predominant, the markedly predominant, the essential element is the intellectual one.","text_trust":"verbatim","quote_safe":true,"word_count":94,"url":"https://anthroposophy.ai/v1/steiner/en/ga/191/1919-10-12/p012","german_anchor":{"de_prefix":"1919-10-12","de_passages":[{"locus":"GA 191/1919-10-12/p011","url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p011"}],"bead_confidence":"medium","pairing_state":"proposed","verified":false,"length_check":{"de_words":79,"en_words":94,"ratio":1.19,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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See witness_completeness for how much of the original this witness holds."}},{"passage_number":13,"locus":"GA 191/1919-10-12/p013","text":"In Asia, in the *East*, it is not the intellectual which is the essential thing, but the spiritual life. For even what we still have as civilisation there to-day, fallen as it is very greatly into decay, yet it is still the relics of what once was the civilisation of Initiate of what was a spiritual civilisation. When the religious impulse of the East was transplanted to Europe, it became merged in the intellectualist conception of the priesthood. From the initiation into the real facts, into the spiritual world, they produced—Theology, an intellectual extract of the facts of the spiritual world. But this priest type, which intellectually boiled down the facts of the spiritual world and made them known in an intellectual form, so all that the people really got was an intellectualised religious element, they were in their turn again replaced in the strict meaning of that term, at the beginning of the modern age, by the economic type of man. One can show in detail in many cases exactly how this economic type of man came to be top. I shall come to that presently. Now the question naturally arises: How does it come about that the course of historic evolution undergoes such considerable changes? How does it really happen? Well, at the bottom of that, again, there is something which makes it necessary for one not to rest content with a surface view of historic life, but to go deeper down. If one studies history at all,—what passes as history,—one sees at once that the historians are writing on the assumption, as I said before, that the psychic evolution of man has undergone no very great fundamental change whatever in the course of history. In the view of the materialist thinkers, there was once a time when the ape, or a creature like an ape, wandered about the earth; and then, through all sorts of accidents, though of course very slowly,—science relies a great deal on length of time nowadays,—this ape-like creature developed into—Man. But, once there, man has remained practically unaltered, according to them, in all that relates to his state of consciousness, to the condition of his soul. A modern man thinks of the ancient Egyptian as being perhaps rather more of a child, because he was not yet so “clever,” he did not know so much as the man of to-day; but in the general constitution of his soul, the modern man pictures the ancient Egyptian as being pretty much the same as himself. And yet, if we go back to the time before the 8th century B.C., the constitution of man's soul then was quite, quite different from what it was later on, after the middle of the 8th century B.C. If one takes the soul of the man of to-day, in its present conformation, and knows no other, one can really form no picture to oneself of what went on in the soul of the sort of man who lived actually before the 8th century B.C.","text_trust":"verbatim","quote_safe":true,"word_count":504,"url":"https://anthroposophy.ai/v1/steiner/en/ga/191/1919-10-12/p013","german_anchor":{"de_prefix":"1919-10-12","de_passages":[{"locus":"GA 191/1919-10-12/p012","url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p012"},{"locus":"GA 191/1919-10-12/p013","url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p013"},{"locus":"GA 191/1919-10-12/p014","url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p014"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["reader"],"reader_german":["GA 191/1919-10-12/p012","GA 191/1919-10-12/p013","GA 191/1919-10-12/p014"],"reader_part":true,"length_check":{"de_words":675,"en_words":781,"ratio":1.16,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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The constitution of these peoples souls was one which rested entirely on a spiritual form of civilisation. Hence it was possible for social life, as it existed amongst them, to be guided and directed by their Initiates, by those who were to a certain degree initiated into spiritual things in a real, actual way, not intellectually through their thoughts. In those days, when one talked to anyone and spoke of spiritual facts, one was speaking of things with which he was quite familiar. Everybody, in fact, pictured himself as a centaur. His physical body he looked upon as having undoubtedly come about through transmission in the flesh; but, on top of all that, was what had come down out of the spiritual world. Everybody knew that. Everybody looked on himself as a sort of centaur.","text_trust":"verbatim","quote_safe":true,"word_count":277,"url":"https://anthroposophy.ai/v1/steiner/en/ga/191/1919-10-12/p014","german_anchor":{"de_prefix":"1919-10-12","de_passages":[{"locus":"GA 191/1919-10-12/p012","url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p012"},{"locus":"GA 191/1919-10-12/p013","url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p013"},{"locus":"GA 191/1919-10-12/p014","url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p014"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":675,"en_words":781,"ratio":1.16,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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Die eigentlich herrschenden Mächte dieser alten Zeit, die ungefähr in der Mitte des 8. vorchristlichen Jahrhunderts geendet hat, das waren Menschen, die man, im alten Stil der Geisteswissenschaft gesprochen, Initiierte, Eingeweihte nennen konnte. Die ägyptischen Pharaonen waren ja bis zu einem gewissen Zeitpunkte durchaus initiierte Menschen. Sie waren eingeweiht in die Geheimnisse der Kosmologie und betrachteten dasjenige, was sie auf Erden zu tun hatten, im Sinne der Kosmologie. Für den heutigen Menschen ergeben sich, wenn man so etwas ausspricht, schon gewisse Schwierigkeiten des Verständnisses, aus dem einfachen Grunde, weil der heutige Mensch aus seinem Bewußtsein heraus sich sagt: Ja, aber die Pharaonen und schließlich auch die chaldäischen sogenannten Eingeweihten haben doch manches getan, was höchst anfechtbar ist! - Nun könnte man ja allerdings einwenden, daß auch moderne, uneingeweihte Herrscher manches tun, was nicht gerade den höchsten moralischen Begriffen entsprechend ist, aber das wäre natürlich hier nur ein ungeeigneter Einwand. Man muß aber darauf hinweisen, daß es jenseits der sinnlichen Welt durchaus nicht bloß gute Götter gibt, sondern daß es auch Götter gibt, welche den Interessen der Menschen, wie man sie so gewöhnlich ansieht, durchaus zuwider handeln. So daß man durchaus nicht glauben darf, daß derjenige, der ein wirklicher Eingeweihter ist, nur aus guten Motiven heraus zu handeln braucht. Wenn man in dem Sinne, wie ich es jetzt tue, darüber spricht, daß die Pharaonen Eingeweihte sind, so muß man sich eben nur klar sein darüber, daß sie aus geistig-spirituellen Impulsen heraus handelten. In ihrem Willen lebten geistig-spirituelle Impulse. Daß das manchmal recht schlechte sein konnten, das wird derjenige nicht bestreiten, der in unserem Sinne kennengelernt hat dasjenige, was da alles an göttlich-geistigen Mächten, Mächten übersinnlicher Natur hinter der sinnlichen Welt lag. Aber der eigentliche Eingeweihte, der in seinen Willen, nicht bloß in sein Bewußtsein, aufnehmen konnte dasjenige, was göttlich-geistige Mächte gaben, der war der eigentlich Herrschende bis in die Mitte des 8. vorchristlichen Jahrhunderts. Dann begann die Zeit, von der man sagen kann, wenn man sie entkleidet all der verschiedenen Illusionen, die unsere landläufige Geschichte durchtränken, daß der eigentlich Herrschende der Priester war. Die weltlichen Herrscher waren mehr oder weniger, selbst wenn sie Karl der Große waren, abhängig von der Priesterschaft. Viel mehr als man glaubt, war auch noch im Mittelalter der europäischen Zivilisation die Priesterherrschaft das eigentlich Maßgebende. Sie steckte überall drinnen, sie machte sich in allem geltend, und sie war vor allen Dingen dasjenige Element, das auch maßgebend war für die soziale Struktur. Und die Menschen, die Grund und Boden besaßen, hatten sie eigentlich in hohem Maße überantwortet erhalten von der Priesterschaft. Was Soldatentum in alten Zeiten vor der Mitte des 8. vorchristlichen Jahrhunderts war, war Soldatentum im Dienste der Eingeweihten. Was Soldatentum wurde in dem 4. nachatlantischen Zeitraum, in dem griechisch-lateinischen Zeitraum, von der Mitte des 8. vorchristlichen bis in die Mitte des 15. nachchristlichen Jahrhunderts, das war Söldner der Priesterherrschaft. Und im Grunde genommen waren auch solche Unternehmungen wie die Kreuzzüge im wesentlichen militärische Unternehmungen im Auftrage, wenn ich so sprechen darf, der Priesterherrschaft. In irgendeiner Weise hing das, was getan wurde, mit der Priesterherrschaft zusammen.","text_trust":"verbatim","quote_safe":true,"word_count":557,"url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p009"},{"locus":"GA 191/1919-10-12/p010","passage_number":10,"text":"Wir dürfen also sagen: Der Initiiertentypus war der herrschende in der ägyptisch-chaldäischen Zeit, der Priestertypus war der herrschende von der Mitte des 8. vorchristlichen Jahrhunderts bis in die Mitte des 15. Jahrhunderts. Von dieser Zeit an wurde herrschend für das eigentliche geschichtliche Werden der ökonomische Typus Mensch. Auf die Namen kommt es schließlich nicht an. Je weiter man in der Geschichte der Menschen vorrückt, desto weniger kommt es auf Namen an. Aber dasjenige, was eine gewisse Grundlage des Herrschens gab, das war die Möglichkeit, ins Ökonomische sich hineinzumischen. Wie es beim Priester, beim Eingeweihten des Altertums das Wesentliche war, daß sich diese betreffenden herrschenden Typen von Menschen in die ökonomischen Verhältnisse mischen konnten — sie taten es aber von höheren Gesichtspunkten aus -, so konnte sich der ökonomische Typus Mensch in der neueren Zeit im Grunde genommen in alles, was soziale Struktur ist, hineinmischen.","text_trust":"verbatim","quote_safe":true,"word_count":144,"url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p010"},{"locus":"GA 191/1919-10-12/p011","passage_number":11,"text":"Das ist aber noch mit etwas anderem verbunden. Für den initiierten Herrschertypus habe ich es Ihnen schon angedeutet. Der initiierte Herrschertypus arbeitet durch seinen Willen, indem er in diesen Willen aufnimmt die spirituellen Antriebe der höheren Welten. Beim Priestertypus ist das nicht mehr so. Der Priestertypus realisiert im Grunde genommen nicht spirituelles Leben; der Priestertypus realisiert intellektuelles Leben. Daher ist auch in derjenigen Zivilisation, wo der Priestertypus der vorherrschende ist, in der europäischen Zivilisation das Intellektuelle das Vorherrschende, Wesentliche.","text_trust":"verbatim","quote_safe":true,"word_count":79,"url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p011"},{"locus":"GA 191/1919-10-12/p012","passage_number":12,"text":"In Asien, im Orient, ist nicht das Intellektuelle, sondern das spirituelle Leben das Wesentliche. Denn auch dasjenige, was dort heute noch Zivilisation ist, ist stark in die Dekadenz gekommen, aber immerhin, es ist der Überrest desjenigen, was einstmals Inititertenkultur war, was spirituelle Kultur war. Als nach Europa übertragen wurde der religiöse Impuls des Orients, ging er über in die intellektualistische Betrachtung des Priestertums. Aus der Einweihung in die wirklichen Tatsachen, in die geistige Welt, wurde die intellektuelle Verarbeitung der Tatsachen der geistigen Welt die Theologie. Die Theologie ist intellektualistische Verarbeitung der Tatsachen der geistigen Welt. Aber dieser Priestertypus, der intellektualistisch verarbeitete die Tatsachen der geistigen Welt und sie in intellektueller Form verkündete, so daß die Menschen eigentlich nur ein intellektualistisches religiöses Element bekamen, der wurde auch abgelöst in seiner eigentlichen Bedeutung im Beginne der neueren Zeit durch den ökonomischen Typus Mensch. Man kann in einzelnen Erscheinungen geradezu nachweisen, wie dieser ökonomische Typus Mensch heraufkommt. Davon wollen wir gleich noch sprechen.","text_trust":"verbatim","quote_safe":true,"word_count":160,"url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p012"},{"locus":"GA 191/1919-10-12/p013","passage_number":13,"text":"Nun muß man sich aber natürlich zunächst fragen: Wie kommt es denn, daß solche beträchtlichen Umwandlungen im Laufe der geschichtlichen Entwickelung sich abspielen? Da liegt etwas zugrunde, was wiederum notwendig macht, daß man nicht bei Oberflächenbetrachtungen des geschichtlichen Lebens stehenbleibt, sondern tiefer dringt. Wenn man heute sich ein wenig ergeht in dem, was man Geschichte nennt, dann stellt sich heraus, daß die Geschichtsschreiber eigentlich annehmen, daß in der seelischen Entwickelung des Menschen im Grunde eine große Veränderung im Laufe der Geschichte gar nicht vorgegangen sei. Die materialistischen Denker meinen: Da ist einmal auf der Erde herumgewandelt der Affe, so ein affenartiges Wesen; dann ist aus diesem affenartigen Wesen durch allerlei Vorgänge, wenn auch recht langsam — aber mit Langsamkeit macht es ja die Wissenschaft heute —, hervorgegangen der Mensch. Sobald einmal der Mensch da war, hat er sich in bezug auf seine Bewußtseinszustände, in bezug auf seine Seelenverfassung nicht besonders geändert. Der heutige Mensch stellt sich den alten Ägypter vielleicht etwas kindlicher vor, weil der noch nicht so «gescheit» war, noch nicht so viel gewußt hat wie der heutige Mensch; aber im allgemeinen stellt sich der heutige Mensch beim alten Ägypter die Seelenverfassung schon so vor, wie bei sich selber. Dennoch, wenn wir zurückgehen in die Zeit, die vor dem 8. vorchristlichen Jahrhundert liegt, so ist diese Seelenverfassung des Menschen eine ganz, ganz andere, als sie auch später, nach der Mitte des 8. vorchristlichen Jahrhunderts war.","text_trust":"verbatim","quote_safe":true,"word_count":236,"url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p013"},{"locus":"GA 191/1919-10-12/p014","passage_number":14,"text":"Wenn man die Seelenkonfiguration des heutigen Menschen nimmt und nur diese kennt, so kann man sich eigentlich gar keine Vorstellung machen, was in der Seele eines solchen Menschen lebte, der vor dem 8. vorchristlichen Jahrhundert gelebt hat. Diese Menschen waren so, daß sie noch einen lebendigen Zusammenhang hatten mit ihrer vorhergehenden Inkarnation. Wenn sie nicht gerade zu den hebräischen Sprachstämmen gehörten — da war es etwas anders —, aber wenn sie zu dem weiten Kreise der sogenannten heidnischen Völker gehörten, so war es so, daß dasjenige, was sie in ihrer Seele erlebten, durchaus für sie das Ergebnis war vorhergehender Inkarnationen, vorhergehender Erdenleben, und daß ihnen deutlich bewußt war, daß, was sie in ihrer Seele erlebten, das spirituelle Erlebnis geistiger Welten war. Für solche Menschen war kein Zweifel darüber, daß der größte Teil dessen, was sie waren, nicht vererbt war von Vater und Mutter, sondern heruntergestiegen war aus geistigen Welten und sich mit dem vereinigt hatte, was von Vater und Mutter stammte. Es war eine durchaus auf spiritueller Kultur berubende Seelenverfassung in diesen Menschen. Daher konnte auch das, was bei ihnen soziales Leben war, dirigiert und orientiert werden von denjenigen, die Initiierte waren, die in gewissem Grade in die geistigen Tatsachen real, nicht intellektualistisch, nicht durch Gedanken eingeweiht waren. Man sprach dazumal zu dem Menschen, wenn man von spirituellen Tatsachen sprach, als von etwas, was ihm durchaus bekannt war. Eigentlich stellten alle Menschen sich als Kentauren vor. Das, was ihr physischer Leib war, das stellten sie sich vor, sei ja allerdings aus fleischlicher Vererbung entstanden; aber da hatte sich darüber gestülpt dasjenige, was heruntergestiegen war aus der geistigen Welt. Das wußte jeder; jeder stellte sich als eine Art Kentaur vor.","text_trust":"verbatim","quote_safe":true,"word_count":279,"url":"https://anthroposophy.ai/v1/steiner/de/ga/191/1919-10-12/p014"}],"beads":[{"from":[10],"to":[9],"confidence":"medium","pairing_state":"proposed"},{"from":[11],"to":[10],"confidence":"medium","pairing_state":"proposed"},{"from":[12],"to":[11],"confidence":"medium","pairing_state":"proposed"},{"from":[13,14],"to":[12,13,14],"confidence":"high","pairing_state":"proposed"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. A bead at either end of the span can carry text beyond it (the `from` numbers show what each bead covers)."}}