In such a case, power or force being the only term of reference, each household will be determined by that alone in its intercourse with others. If A wants a slave, he will war upon and take B, if he can: but to prevent this, B and C will unite: so that at last a regulated union is found best for all parties, in respect to themselves as a community, and against all other communities. ----- In his own household every man may bear rule, either following his own arbitrary will, or in accordance with certain general principles, which he probably recognizes in common with his neighbours. He may have a family worship of his own, of which he will be the chief priest[206], and which worship may or may not be consistent with that of his neighbours. If he is troublesome to them, they may root him out, slay or enslave him, do with him what seems good in their eyes, or whatsoever they have power to do. If he thrives and accumulates wealth, they may despoil him, or he oppress them,—all, however, _jure belli_, for there can be no _jus imperii_ in such a case. ----- Footnote 206: Tac. Germ. x. “Si publice consuletur, Sacerdos civitatis, _sin privatim, ipse paterfamiliae, precatus Deos_....” This seems to indicate, at the commencement, an independent priestly power in the paterfamilias. Compare the remarkable history in Judges, cap. xvii, xviii. ----- This, however, cannot be the normal state of man. The anxious desire, it might almost be called instinctive yearning, to form a part of a civilized society, forbids its continuance, not less than the obvious advantage of entering into a mutual guarantee of peace and security. The production of food and other necessaries of life is the first business of men: the attempt to take forcible possession of, or to defend, accumulated property, presupposes the accumulation. While the land and water are more than sufficient for the support of the population, the institutions proper to peace will prevail. It is inconceivable, and repugnant to the very nature of man, that such institutions should not be established the moment that two or more separate families become conscious of each other’s existence[207]: and in respect to our Germanic forefathers, we find such in full vigour from their very first appearance in history. ----- Footnote 207: The only place where I can admit of such solitary settlements is Scandinavia, and even there they must have formed the exception, not the rule. See Chap. II. p. 68. -----