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 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.

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