[198] Here are some of Saint Just’s regulations:—­No servants, nor gold or silver vessels; no child under 16 to eat meat, nor any adult to eat meat on three days of the decade; boys at the age of 7 to be handed over to the school of the nation, where they were to be brought up to speak little, to endure hardships, and to train for war; divorce to be free to all; friendship ordained a public institution, every citizen on coming to majority being bound to proclaim his friends, and if he had none, then to be banished; if one committed a crime, his friends were to be banished.  Quoted in Von Sybel’s Hist.  French Rev., iv. 49.  When Morelly dreamed his dream of a model community in 1754 (see above, vol. i. p. 158) he little supposed, one would think, that within forty years a man would be so near trying the experiment in France as Saint Just was.  Baboeuf is pronounced by La Harpe to have been inspired by the Code de la Nature, which La Harpe impudently set down to Diderot, on whom every great destructive piece was systematically fathered.

[199] I forget where I have read the story of some member of the Convention being very angry because the library contained no copy of the laws which Minos gave to the Cretans.

[200] III. xiii.

[201] III. xv.  He actually recommended the Poles to pay all public functionaries in kind, and to have the public works executed on the system of corvee. Gouvernement de Pologne, ch. xi.

[202] Cont.  Soc., III. ii.

[203] II. i.

[204] II. ii.

[205] III. i.

[206] II. vi.

[207] II. iv.

[208] IV. vi.

[209] Economie Politique, p. 30.

[210] Melanges, p. 310.

[211] See for instance Green’s History of the English People, i. 266.

[212] Summa, xc.-cviii. (1265-1273).  See Maurice’s Moral and Metaphysical Philosophy, i. 627, 628.  Also Franck’s Reformateurs et Publicistes de l’Europe, p. 48, etc.

[213] Defensor Pacis, Pt.  I., ch. xii.  This, again, is an example of Marsilio’s position:—­“Convenerunt enim homines ad civilem communicationem propter commodum et vitae sufficientiam consequendam, et opposita declinandum.  Quae igitur omnium tangere possunt commodum et incommodum, ab omnibus sciri debent et audiri, ut commodum assequi et oppositum repellere possint.”  The whole chapter is a most interesting anticipation, partly due to the influence of Aristotle, of the notions of later centuries.

[214] See Bayle’s Dict., s.v. Althusius.

[215] Lettres de la Montagne, I. vi. 388.

[216] Eccles.  Polity, Bk. i.; bks. i.-iv., 1594; bk. v., 1597; bks. vi.-viii., 1647,—­being forty-seven years after the author’s death.

[217] Goguet (Origine des Lois, i. 22) dwells on tacit conventions as a kind of engagement to which men commit themselves with extreme facility.  He was thus rather near the true idea of the spontaneous origin and unconscious acceptance of early institutions.