were the founders and the keepers of a rudimentary knowledge of Nature, and of the first elements of worship (worship of the sun, the moon, the forces of Nature, ancestor worship). Knowledge and superstition went then hand in hand—the first rudiments of science and the beginnings of all arts and crafts being thoroughly interwoven with magic, the formulæ and rites of which were carefully concealed from the uninitiated. By the side of these earliest representatives of religion and science, there were also the experts in ancient customs—those men, like the brehons of Ireland, who kept in their memories the precedents of law. And there were also the chiefs of the military bands, who were supposed to possess the magic secrets of success in warfare.
These three groups of men formed among themselves secret societies for the keeping and transmission (after a long and painful initiation) of the secrets of their knowledge and crafts; and if at times they opposed each other, they generally agreed in the long run; they leagued together and upheld one another in different ways, in order to be able to command the masses, to reduce them to obedience, to govern them, and to make them work for them.
It is evident that Anarchy represents the first of these two currents, that is to say, the creative constructive force of the masses, who elaborated common-law institutions in order to defend themselves against a domineering minority. It is also by the creative and constructive force of the people, aided by the whole strength of modern science and technique, that to-day Anarchy strives to set up institutions that are indispensable to the free development of society, in opposition to those who put their hope in laws made by governing minorities.
We can therefore say that from all times there have been Anarchists and Statists.
Moreover, we always find that institutions, even the best of them, that were built up to maintain equality, peace, and mutual aid, become petrified as they grow old. They lose their original purpose, they fall under the domination of an ambitious minority, and gradually they become an obstacle to the ulterior development of society. Then individuals, more or less isolated, rebel against these institutions. But while some of these discontented, who rebel against an institution that has become irksome, strive to modify it for the common welfare, and above all to overthrow an authority, not only alien to the institution, but grown to be more powerful even than the institution itself—others endeavour to emancipate themselves from the mutual aid institutions altogether. They reject the tribal customs, the village community,
