itself. Those between the two, who have departed from natural ignorance and not been able to reach the other, have some smattering of this vain knowledge, and pretend to be wise. These trouble the world, and are bad judges of everything. The people and the wise constitute the world; these despise it, and are despised. They judge badly of everything, and the world judges rightly of them.

328

The reason of effects.-Continual alternation of pro and

con.

We have then shown that man is foolish, by the estimation he makes of things which are not essential; and all these opinions are destroyed. We have next shown that all these opinions are very sound, and that thus, since all these vanities are well founded, the people are not so foolish as is said. And so we have destroyed the opinion which destroyed that of the people.

But we must now destroy this last proposition, and show that it remains always true that the people are foolish, though their opinions are sound; because they do not perceive the truth where it is, and, as they place it where it is not, their opinions are always very false and very unsound.

329

The weakness of man is the reason why so many things are considered fine, as to be good at playing the lute. It is only an evil because of our weakness.

330

The power of kings is founded on the reason and on the folly of the people, and specially on their folly. The greatest and most important thing in the world has weakness for its foundation, and this foundation is wonderfully sure; for there is nothing more sure than this, that the people will be weak. What is based on sound reason is very ill founded, as the estimate of wisdom.

331

We can only think of Plato and Aristotle in grand aca demic robes. They were honest men, like others, laughing with their friends, and when they diverted themselves with writing the Laws and the Politics, they did it as an amusement. That part of their life was the least philosophic and the least serious; the most philosophic was to live simply and quietly. If they wrote on politics, it was as if laying down rules for a lunatic asylum; and if they presented the appearance of speaking of a great matter, it was because they knew that the madmen, to whom they spoke, thought they were kings and emperors. They entered into their principles in order to make their madness as little harmful as possible.

332

Tyranny consists in the desire of universal power beyond its scope.

There are different assemblies of the strong, the fair, the sensible, the pious, in which each man rules at home, not elsewhere. And sometimes they meet, and the strong and the fair foolishly fight as to who shall be master, for their mastery is of different kinds. They do not understand one another, and their fault is the desire to rule everywhere. Nothing can effect this, not even might, which is of no use in the kingdom of the wise, and is only mistress of external actions.

Tyranny.

So these expressions are false and tyrannical: "I am fair, therefore I must be feared. I am strong, therefore I must be loved. I am . . .'

Tyranny is the wish to have in one way what can only be had in another. We render different duties to different merits; the duty of love to the pleasant; the duty of fear to the strong; the duty of belief to the learned.

We must render these duties; it is unjust to refuse them, and unjust to ask others. And so it is false and tyrannical to say, He is not strong, therefore I will not esteem him; he is not able, therefore I will not fear him."

66

333

Have you never seen people who, in order to complain of the little fuss you make about them, parade before you the example of great men who esteem them? In answer I reply to them, "Show me the merit whereby you have charmed these persons, and I also will esteem you."

334

The reason of effects.-Lust and force are the source of all our actions; lust causes voluntary actions, force involuntary ones.

335

The reason of effects.—It is then true to say that all the world is under a delusion; for, although the opinions of the people are sound, they are not so as conceived by them, since they think the truth to be where it is not. Truth is indeed in their opinions, but not at the point where they imagine it. [Thus] it is true that we must honour noblemen, but not because noble birth is real superiority, &c.

336

The reason of effects.—We must keep our thought secret, and judge everything by it, while talking like the people.

337

The reason of effects.-Degrees. The people honour persons of high birth. The semi-learned despise them, saying that birth is not a personal, but a chance superiority. The learned honour them, not for popular reasons, but for secre reasons. Devout persons, who have more zeal than knowl edge, despise them, in spite of that consideration which makes them honoured by the learned, because they judg them by a new light which piety gives them. But perfect Christians honour them by another and higher light. So arise a succession of opinions for and against, according to the light one has.

338

True Christians nevertheless comply with folly, not because they respect folly, but the command of God, who for the punishment of men has made them subject to these follies. Omnis creatura subjecta est vanitati. Liberabitur.R Thus Saint Thomas explains the passage in Saint James on giving place to the rich, that if they do it not in the sight of God, they depart from the command of religion.

Romans, viii. 20-21.

I

SECTION VI

THE PHILOSOPHERS

339

CAN well conceive a man without hands, feet, head (for it is only experience which teaches us that the head is more necessary than feet). But I cannot conceive man without thought; he would be a stone or a brute.

340

The arithmetical machine produces effects which approach nearer to thought than all the actions of animals. But it does nothing which would enable us to attribute will to it, as to the animals.

34I

The account of the pike and frog of Liancourt. They do it always, and never otherwise, nor any other thing showing mind.

342

If an animal did by mind what it does by instinct, and if it spoke by mind what it speaks by instinct, in hunting, and in warning its mates that the prey is found or lost; it would indeed also speak in regard to those things which affect it closer, as example, "Gnaw me this cord which is wounding me, and which I cannot reach."

343

The beak of the parrot, which it wipes, although it is clean.

344

Instinct and reason, marks of two natures.