295
_Mine, thine._--"This dog is mine," said those poor children; "that is my place in the sun." Here is the beginning and the image of the usurpation of all the earth.
296
When the question for consideration is whether we ought to make war, and kill so many men--condemn so many Spaniards to death--only one man is judge, and he is an interested party. There should be a third, who is disinterested.
297
_Veri juris._[118]--We have it no more; if we had it, we should take conformity to the customs of a country as the rule of justice. It is here that, not finding justice, we have found force, etc.
298
_Justice, might._--It is right that what is just should be obeyed; it is necessary that what is strongest should be obeyed. Justice without might is helpless; might without justice is tyrannical. Justice without might is gainsaid, because there are always offenders; might without justice is condemned. We must then combine justice and might, and for this end make what is just strong, or what is strong just.
Justice is subject to dispute; might is easily recognised and is not disputed. So we cannot give might to justice, because might has gainsaid justice, and has declared that it is she herself who is just. And thus being unable to make what is just strong, we have made what is strong just.
299
The only universal rules are the laws of the country in ordinary affairs, and of the majority in others. Whence comes this? From the might which is in them. Hence it comes that kings, who have power of a different kind, do not follow the majority of their ministers.
No doubt equality of goods is just; but, being unable to cause might to obey justice, men have made it just to obey might. Unable to strengthen justice, they have justified might; so that the just and the strong should unite, and there should be peace, which is the sovereign good.
300
"When a strong man armed keepeth his goods, his goods are in peace."[119]
301
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.
302
... 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.
303
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.
304
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.
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 n.o.bility, 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.
305
The Swiss are offended by being called gentlemen, and prove themselves true plebeians in order to be thought worthy of great office.
306
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.
307
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.
308
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.
309
_Justice._--As custom determines what is agreeable, so also does it determine justice.
310
_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.