Translator's Introduction

3

never has existed and which probably never will exist in the future." (Preface to the Discourse on the Causes of Inequality, 1753, publ. 1754.) This is a difficulty which Rousseau surmounts only too easily. A knowledge of history, a scientific spirit may fail him: an imagination ever ready to pour forth detail never does. Man lived, says he, "without industry, without speech, without habitation, without war, without connection of any kind, without any need of his fellows or without any desire to harm them.... sufficing to himself."* (Discourse on the Sciences and Arts, 1750.) Nothing, we are now certain, is less probable. We cannot paint the life of man at this stage of his development with any definiteness, but the conclusion is forced upon us that our race had no golden age, † no peaceful beginning, that this early state was indeed, as

* For the inconsistency between the views expressed by Rousseau on this subject in the Discourses and in the Contrat Social (Cf. I. Chs. VI., VIII.) see Ritchie's Natural Right, Ch. III., pp. 48, 49; Caird's essay on Rousseau in his Essays on Literature and Philosophy, Vol. I.; and Morley's Rousseau, Vol. I., Ch. V.; Vol. II., Ch. XII.

The theory that the golden age was identical with the state of nature, Professor D. G. Ritchie ascribes to Locke (see Natural Right, Ch. II., p. 42). Locke, he says, "has an idea of a golden age" existing even after government has come into existence-a time when people did not need "to examine the original and rights of government." [Civil Government, II., § III.] A little confusion on the part of his readers (perhaps in his own mind) makes it possible to regard the state of nature as itself the golden

Hobbes held, a state of war, of incessant war between individuals, families and, finally, tribes.

The Early Conditions of Society.

For the barbarian, war is the rule; peace the exception. His gods, like those of Greece, are warlike gods; his spirit, at death, flees to some Valhalla. For him life is one long battle; his arms go with him even to the grave. Food and the means of existence he seeks through plunder and violence. Here right is with might; the battle is to the strong. Nature has given all an equal claim to all things, but not everyone can have them. This state of fearful insecurity is bound to come to an end. "Government," says Locke, (On Civil Government, Chap. VIII., § 105) "is hardly to be age, and the way is prepared for the favourite theory of the eighteenth century :

:

"Nor think in nature's state they blindly trod;
The state of nature was the reign of God:

Self-love and social at her birth began,

Union the bond of all things and of man.

Pride then was not, nor arts that pride to aid;

Man walk'd with beast, joint tenant of the shade;
The same his table, and the same his bed;

No murder cloath'd him, and no murder fed."

[Essay on Man, III., 147 seq.]

In these lines of Pope's the state of nature is identified with the golden age of the Greek and Latin poets; and "the reign of God" is an equivalent for Locke's words, "has a law of nature to govern it."