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"When a strong man armed keepeth his goods, his goods are in peace."[119]
Why do we follow the majority? It is because they have more reason? No, because they have more power.
Why do we follow the ancient laws and opinions? Is it because they are more sound? No, but because they are unique, and remove from us the root of difference.
... It is the effect of might, not of custom. For those who are capable of originality are few; the greater number will only follow, and refuse glory to those inventors who seek it by their inventions. And if these are obstinate in their wish to obtain glory, and despise those who do not invent, the latter will call them ridiculous names, and would beat them with a stick. Let no one then boast of his subtlety, or let him keep his complacency to himself.
Might is the sovereign of the world, and not opinion.—But opinion makes use of might.—It is might that makes opinion. Gentleness is beautiful in our opinion. Why? Because he who will dance on a rope will be alone,[120] and I will gather a stronger mob of people who will say that it is unbecoming.
The cords which bind the respect of men to each other are in general cords of necessity; for there must be different degrees, all men wishing to rule, and not all being able to do so, but some being able.[Pg 87]
Let us then imagine we see society in the process of formation. Men will doubtless fight till the stronger party overcomes the weaker, and a dominant party is established. But when this is once determined, the masters, who do not desire the continuation of strife, then decree that the power which is in their hands shall be transmitted as they please. Some place it in election by the people, others in hereditary succession, etc.
And this is the point where imagination begins to play its part. Till now power makes fact; now power is sustained by imagination in a certain party, in France in the nobility, in Switzerland in the burgesses, etc.
These cords which bind the respect of men to such and such an individual are therefore the cords of imagination.
The Swiss are offended by being called gentlemen, and prove themselves true plebeians in order to be thought worthy of great office.
As duchies, kingships, and magistracies are real and necessary, because might rules all, they exist everywhere and always. But since only caprice makes such and such a one a ruler, the principle is not constant, but subject to variation, etc.
The chancellor is grave, and clothed with ornaments, for his position is unreal. Not so the king, he has power, and has nothing to do with the imagination. Judges, physicians, etc. appeal only to the imagination.
The habit of seeing kings accompanied by guards, drums, officers, and all the paraphernalia which mechanically inspire respect and awe, makes their countenance, when sometimes seen alone without these accompaniments, impress respect and awe on their subjects; because we cannot separate in thought their persons from the surroundings with which we see them usually joined. And the world, which knows not that this effect is the result of habit, believes that it arises by a natural force, whence come these words, "The character of Divinity is stamped on his countenance," etc.[Pg 88]
Justice.—As custom determines what is agreeable, so also does it determine justice.
King and tyrant.—I, too, will keep my thoughts secret.
I will take care on every journey.
Greatness of establishment, respect for establishment.
The pleasure of the great is the power to make people happy.
The property of riches is to be given liberally.
The property of each thing must be sought. The property of power is to protect.
When force attacks humbug, when a private soldier takes the square cap off a first president, and throws it out of the window.
The government founded on opinion and imagination reigns for some time, and this government is pleasant and voluntary; that founded on might lasts for ever. Thus opinion is the queen of the world, but might is its tyrant.
Justice is what is established; and thus all our established laws will necessarily be regarded as just without examination, since they are established.
Sound opinions of the people.—Civil wars are the greatest of evils.[121] They are inevitable, if we wish to reward desert; for all will say they are deserving. The evil we have to fear from a fool who succeeds by right of birth, is neither so great nor so sure.
God has created all for Himself. He has bestowed upon Himself the power of pain and pleasure.
You can apply it to God, or to yourself. If to God, the Gospel is the rule. If to yourself, you will take the place of God. As God is surrounded by persons full of charity, who ask of Him the blessings of charity that are in His power, so ... Recognise then and learn that you are only a king of lust, and take the ways of lust.[Pg 89]
The reason of effects.—It is wonderful that men would not have me honour a man clothed in brocade, and followed by seven or eight lackeys! Why! He will have me thrashed, if I do not salute him. This custom is a force. It is the same with a horse in fine trappings in comparison with another! Montaigne[122] is a fool not to see what difference there is, to wonder at our finding any, and to ask the reason. "Indeed," says he, "how comes it," etc....
Sound opinions of the people.—To be spruce is not altogether foolish, for it proves that a great number of people work for one. It shows by one's hair, that one has a valet, a perfumer, etc., by one's band, thread, lace, ... etc. Now it is not merely superficial nor merely outward show to have many arms at command. The more arms one has, the more powerful one is. To be spruce is to show one's power.
Deference means, "Put yourself to inconvenience." This is apparently silly, but is quite right. For it is to say, "I would indeed put myself to inconvenience if you required it, since indeed I do so when it is of no service to you." Deference further serves to distinguish the great. Now if deference was displayed by sitting in an arm-chair, we should show deference to everybody, and so no distinction would be made; but, being put to inconvenience, we distinguish very well.
He has four lackeys.
How rightly do we distinguish men by external appearances rather than by internal qualities! Which of us two shall have precedence? Who will give place to the other? The least clever. But I am as clever as he. We should have to fight over this. He has four lackeys, and I have only one. This can be seen; we have only to count. It falls to me to yield, and I am a fool if I contest the matter. By this means we are at peace, which is the greatest of boons.[Pg 90]
