But this insane effort to prey on every part of the Empire finally tires Italy; quarrels over the division of spoils embitter friends; the immensity of the conquests, made in a few years of reckless enthusiasm, is alarming. Finally a new civil war breaks out, terrible and interminable, in which classes and families fall upon each other anew, to tear away in turn the spoils taken together abroad. Out of the tremendous discord rises at last the pacifier, Augustus, who is able gradually, by cleverness and infinite patience, to re-establish peace and order in the troubled empire. How?--why? Because the combination of events of the times allows him to use to ends of peace the same forces with which the preceding generations had fomented so much disorder--desires for ease, pleasure, culture, wealth growing with the generations making it. Thereupon begins in the whole Empire universal progress in agriculture, industry, trade, which, on a small scale, may be compared to what we to-day witness and share; a progress for which, then as now, the chief condition was peace. As soon as men realised that peace gives that greater wealth, those enjoyments more refined, that higher culture, which for a century they had sought by war, Italy became quiet; revolutionists became guardians and guards of order; there gathered about Augustus a coalition of social forces that tended to impose on the Empire, alike on the parts that wished it and those that did not, the _Pax Romana_. Now all this immense story that fills three centuries, that gathers within itself so many revolutions, so many legislative reforms, so many great men, so many events, tragic and glorious, this vast history that for so many centuries holds the interest of all cultured nations, and that, considered as a whole, seems almost a prodigy, you can, on the track of the old idea of "corruption," explain in its profoundest origins by one small fact, universal, common, of the very simplest--something that every one may observe in the limited circle of his own personal experience,--by that automatic increase of ambitions and desires, with every new generation, which prevents the human world from crystallising in one form, constrains it to continual changes in material make-up as well as in ideals and moral appearance. In other words, every new generation must, in order to satisfy that part of its aspirations which is peculiarly and entirely its own, alter, whether little or much, in one way or another, the condition of the world it entered at birth. We can then, in our personal experiences every day, verify the universal law of history--a law that can act with greater or less intensity, more or less rapidity, according to times and places, but that ceases to authenticate itself at no time and in no place.