auphin, the pupil
of Fenelon and the Marcellus of the French Monarchy. An English
translation of St.-Pierre's treatise was published in 1714 with the
following characteristic title-page: "A Project for settling an
Everlasting Peace in Europe, first proposed by Henry IV of France, and
approved of by Queen Elizabeth and most of the Princes of Europe, and
now discussed at large and made practicable by the Abbot St. Pierre of
the French Academy."

[11] As late as 1791 we find Priestley looking to the French Revolution
as the precursor of the era of Universal Peace. In a discourse
delivered at "the Meeting House in the Old-Jewry, 27th April, 1791," he
describes the "glorious enthusiasm which has for its objects the
flourishing of science and the extinction of wars." France, he
declares, "has ensured peace to itself and to other nations at the same
time, cutting off almost every possible cause of war," and enables us
"to prognosticate the approach of the happy times in which the sure
prophecies of Scripture inform us that wars shall cease and universal
peace and harmony take place."

LECTURE VI

THE VICISSITUDES OF STATES AND EMPIRES

[_Tuesday, July_ 3_rd_, 1900]

Having considered in the first lecture a definition of Imperialism, and
traced in the second and third the development in religion and in
politics of the ideal of Imperial Britain, and having afterwards
examined the relations of this ideal to the supreme questions of War
and Peace, an inquiry not less momentous, but from its intangible and
even mystic character less capable of definite resolution, now demands
attention. How is this ideal of the Imperialistic State related to
that from which all States originally derive? How is it related to the
Divine? From the consideration of this problem two others arise, that
of the vicissitudes of States and Empires, and that of the destiny of
this Empire of Imperial Britain.

From the analogy of the Past is it possible to apprehend even dimly the
curve which this Empire, moved by a new ideal, and impelled by the
deepening consciousness of its destiny, will describe amongst the
nations and the peoples of the earth?

Empire, we have seen, is the highest expression of the soul of the
State; it is the complete, the final consummation of the life of the
State. But the State, the soul of the State, is in itself but a unity
that is created from the units, the individuals which compose it.
Nevertheless the unit