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Taglagallo Remarcafkus Directory 08
Page 09
The dispute between Marias and Sulla for the command against Mithridates was the occasion of the first Civil War. The ability which Sulla had displayed in the Social War, and his well-known attachment to the Senatorial party, naturally marked him out as the man to whom this important dignity was to be granted. He was accordingly elected Consul for the year 88 B.C., with Q. Pompeius Rufus as his colleague; and he forthwith received the command of the Mithridatic War. But Marius had long coveted this distinction; he quitted the magnificent villa which he had built at Misenum, and took up his residence at Rome; and in order to show that neither his age nor his corpulency had destroyed his vigor, he repaired daily to the Campus Martius, and went through the usual exercises with the young men. He was determined not to yield without a struggle to his hated rival. As he had formerly employed the Tribune Saturninus to carry out his designs, so now he found an able instrument for his purpose in the Tribune P. Sulpicius Rufus. Sulpicius was one of the greatest orators of the age, and had acquired great influence by his splendid talents. He was an intimate friend of the Tribune M. Livius Drusus, and had been himself elected Tribune for B.C. 88, through the influence of the Senatorial party, who placed great hopes in him; but, being overwhelmed with debt, he now sold himself to Marius, who promised him a liberal share of the spoils of the Mithridatic War. Accordingly, Sulpicius brought forward a law by which the Italians were to be distributed among the thirty-five tribes.
And now what about philosophy? I am not going into philosophical questions here. For that reason I am not going to describe biology as natural history, or anthropology as the natural history of man. Let philosophers discuss what "nature" is going to mean for them. In science the word is question-begging; and the only sound rule in science is to beg as few philosophical questions as you possibly can. Everything in the world is natural, of course, in the sense that things are somehow all akin--all of a piece. We are simply bound to take in the parts as parts of a whole, and it is just this fact that makes philosophy not only possible but inevitable. All the same, this fact does not prevent the parts from having their own specific natures and specific ways of behaving. The people who identify the natural with the physical are putting all their money on one specific kind of nature or behaviour that is to be found in the world. In the case of man they are backing the wrong horse. The horse to back is the horse that goes. As a going concern, however, anthropology, as part of evolutionary biology, is a history of vital tendencies which are not natural in the sense of merely physical.
So far as diligent field research reveals, there was but one tribe or band of Indians living within proximity of the Apache Indians of Arizona in early times who ever affiliated with them, or associated with them in any way save on terms of enmity. This tribe was the Apache-Mohave, of Yuman stock, whose domain extended along the Rio Verde in central Arizona, immediately adjacent to the territory over which the Apache proper held undisputed sway. With these, affiliation practically became fusion, for in outward semblance, characteristics, mode of living, and handicraft they are typically Apache; but their mother tongue, though impaired, and remnants of their native mythology are still adhered to. Through the Apache-Mohave, allied with the Apache since early times, and resembling them so closely as to have almost escaped segregation until recent years, did the tribe now so widely known as Apache undoubtedly receive its name.
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