Suffice it for me to say that during the tenth and eleventh centuries Europe seemed to be drifting straight towards the constitution of those barbarous kingdoms such as we now discover in the heart of Africa, or those Eastern theocracies which we know through history. This could not take place in a day; but the germs of those little kingdoms and those little theocracies were already there and were developing more and more.
Happily, the "barbarian" spirit—Scandinavian, Saxon, Celt, German, Slav—that had led men during seven or eight centuries to seek for the satisfaction of their needs in individual initiative and in free agreement of fraternities and guilds, happily that spirit still lived in the villages and boroughs. The barbarians allowed themselves to be enslaved, they worked for a master; but their spirit of free action and free agreement was not yet corrupted. Their fraternities flourished more than ever, and the Crusades had but roused and developed them in the West.
Then the revolution of the commune, long since prepared by that federative spirit and born of the union of sworn fraternity with the village community, burst forth in the twelfth century with a striking spontaneity all over Europe. This revolution, which the mass of university historians prefer to ignore, saved Europe from the calamity with which it was menaced. It arrested the evolution of theocratic and despotic monarchies, in which our civilisation would probably have gone down after a few centuries of pompous expansion, as the civilisation of Mesopotamia, Assyria, and Babylon had done. This revolution opened up a new phase of life, that of the free communes.
IV
It is easy to understand why modern historians, nurtured as they are in the spirit of the Roman law, and accustomed to look to Roman law for the origin of every political institution, are incapable of understanding the spirit of the communalist movement of the twelfth century. This manly affirmation of the rights of the individual, who managed to
