Even at present, the students of law and the authoritarians altogether admire the unity of that Empire, the spirit of unity of those laws, the beauty—theу sау—the harmony of that organisation.
But the internal decomposition furthered by barbarian invasion—the death of local life, henceforth unable to resist attacks from without, and the gangrene spreading from the centre—pulled that empire to pieces, and on its ruins was established and developed a new civilisation, which is ours to-day.
And if, putting aside antique empires, we study the origin and development of that young barbarian civilisation till the time when it gave birth to our modern States, we shall be able to grasp the essence of the State. We shall do it better than we should have done, if we had launched ourselves in the study of the Roman Empire, or the empire of Alexander, or else of despotic Eastern monarchies.
In taking these powerful barbarian destroyers of the Roman Empire as a starting point, we can retrace the evolution of all civilisation from its origin till it reaches the stage of the State.
II.
Most of the philosophers of the last century had conceived very elementary notions about the origin of societies.
At the beginning, they said, men lived in small, isolated families, and perpetual war among these families represented the normal condition of existence. But one fine day, perceiving the drawbacks of these endless struggles, they decided to form a society. A social contract was agreed upon among scattered families, who willingly submitted to an authority, which authority—need I tell you?—became the starting point and the initiative of all progress. Must I add, as you have already been told in school, that our present governments have up till now impersonated the noble part of salt of the earth, of pacifiers and civilisers of humanity?
This conception, which was born at a time when little was known about the origin of man, prevailed in the last century; and we must say that in the hands of the encyclopedists and of Rousseau, the idea of a "social contract" became a powerful weapon with which to fight royalty and divine right. Nevertheless, in spite of services ıt may have rendered in the past, that theory must now be recognised as false.
The fact is that all animals, save some beasts and birds of prey, and a few species that are in course of extinction, live in societies. In the struggle for existence it is the sociable species that get the better of those who are not. In every class of animals they occupy the top of the ladder, and there cannot be the least doubt that the first beings of
