[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 unity of the State which results from those units is not the same unity, nor is it subject to, or governed by, the same laws as regulate the life of the individual. Not only the arraignment of the maxims of statesmen as immoral, but the theories, fantastic or profound, of the rise and fall of States, are marred or rendered idle utterly by the initial confusion of the organic unity of the State with the unity of the individual. But though no composite unity is governed by the same laws as govern its constituent atoms, nevertheless that unity must partake of the nature of its constituent atoms, change as they change, mutually transforming and transformed. So is this unity of the State influenced by the units which compose it, which are the souls of men. § I. THE METAPHYSICAL ORIGIN OF THE STATE