laws of the State, which an unjust custom has abolished.  It is a game certain to result in the loss of all; nothing will be just on the balance.  Yet people readily lend their ear to such arguments.  They shake off the yoke as soon as they recognise it; and the great profit by their ruin, and by that of these curious investigators of accepted customs.  But from a contrary mistake men sometimes think they can justly do everything which is not without an example.  That is why the wisest of legislators[116] said that it was necessary to deceive men for their own good; and another, a good politician, Cum veritatem qua liberetur ignoret, expedit quod fallatur.[117] We must not see the fact of usurpation; law was once introduced without reason, and has become reasonable.  We must make it regarded as authoritative, eternal, and conceal its origin, if we do not wish that it should soon come to an end.

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]