very sound: that the people are not so weak as they are reported; and, that consequently, the opinion which would destroy the opinion of the people, will be itself destroyed.

2. It is true in one sense, that all the world is in a state of delusion; for although the opinions of the people are sound, they are not so as held by them, because they conceive the truth to reside where it does not. There is truth in their opinions, but not where they suppose.

3. The people reverence men of high birth. Your half-informed men despise them, affirming, that birth is not a personal advantage, but a mere accident. Your really superior men honour them, not on the ground of the popular notion, but for loftier reasons. Certain zealots of narrow views, despise them, notwithstanding those reasons which secure to them the respect of superior men, because they judge by a new light, that their measure of piety imparts. But more advanced Christians give them honour, according to the dictates of light yet superior; and thus opinions, for and against, obtain in succession, according to the light possessed,

4. Civil wars are the greatest of evils. They are certain, if it is wished to recompense merit, for all would affirm that they deserved reward. The evil to be feared from a fool who succeeds by inheritance, is neither so great, nor so certain.

5. Why follow the majority? Is it because they have more reason? No. But because they have more force. Why follow ancient laws, and ancient opinions? Are

they wiser? No. But they stand apart from present interests; and thus take away the root of difference.

6. The empire founded on opinion and imagination, sometimes has the upper hand; and this dominion is mild and voluntary. The empire of force reigns always. Opinion is, as it were, the queen of the world; but force is its tyrant.

7. How wisely are men distinguished by their exterior, rather than their interior qualifications. Which of us two shall take the lead? Which shall yield precedence? The man of least talent? But I am as clever as he. Then we must fight it out for this. But he has four lacqueys, and I have but one. There is a visible difference; we have only to count them. It is my place then to give way; and I am a fool to contest the point. This arrangement keeps us in peace; which is of all blessings the greatest.

8. From the habit of seeing kings surrounded with guards, and drums, and officers, and with all these appendages which tend to create respect and terror, it happens, that the countenance of kings, even though seen sometimes without these adjuncts, still awakens in their subjects the same reverential feeling; because, even then, we do not mentally separate their person from the train with which we usually see them attended. The multitude who know not that this effect has its origin in custom, believe it to originate in native feeling; and hence arises such expressions as, The character of divinity is imprinted on his countenance, &c.

The power of kings is founded on the reason, and on

the folly of the people; but most chiefly on their folly. The greatest and most important thing in the world has weakness for its basis; and this basis is wonderfully secure, for there is nothing more certain, than that the people will be weak; whilst that which has its foundation in reason only, is very insecure, as the esteem for wisdom.

9. Our magistrates have well understood this mystery. Their crimson robes, their ermine, in which they wrap themselves, the palaces of justice, the fleur-de-lis-all this pomp and circumspection was necessary; and if physicians had not their cassock and their mule; and if theologians had not their square cap, and their flowing garments, they would never have duped the world, which could not withstand this authenticating demonstration. Soldiers are the only men who are not in some measure disguised; and that is, because their own share in the matter, is the most essential part of it. They gain their point by actual force,-the others by grimace.

On this account our kings have not had recourse to such disguises. They have not masked themselves in extraordinary habits, in order to appear impressive; but they have surrounded themselves with guards, and lancers, and whiskered faces, men who have hands and energies only for this service. The drums and trumpets which go before them, and the legions that surround them, make even brave men tremble. They not only wear a dress, but they are clothed with might. A man had need have an unprejudiced mind, to consider merely as another man, the Grand Signior surrounded by his glittering train of 40,000 Janissaries.

If magistrates were possessed of real justice, if physi

cians knew the true art of healing, there were no need of square caps. The majesty of science would be sufficiently venerable alone. But possessed as they mostly are, with only imaginary science, they must assume these vain adornments which impress the imagination of those among whom they labour, and, by that means, they obtain respect. We cannot look at an advocate in his gown and his wig, without a favourable impression of his abilities.

The Swiss are offended at being called gentlemen, and have to establish the proof of their low origin, in order to qualify them for stations of importance.*

10. No one chooses for a pilot, the highest born passenger on board.

All the world sees that we labour with uncertainty before us, either by sea, in battle, &c. but all the world does not see the law of the chances, which shews that we do rightly. Montaigne saw that a narrow mind is an offence, and that custom rules every thing, but he did not see the reason of this. Those who see only effects, and not their causes, are in relation to those who discover the causes, as those who have eyes only compared with those who have mind. For the effects are perceptible to the senses, but the reasons only to the understanding. And though, in fact, these effects are perceived by the understanding, yet such a mind, compared with that which discovers the causes, is as the bodily senses to the intellectual powers.

11. How is it that a lame man does not anger us, but

* At Basle they must renounce their nobility, in order to enter the senate.

a blundering mind does? Is it, that the cripple admits that we walk straight, but a crippled mind accuses us of limping? But for this, we should feel more of pity than

of anger.

Epictetus asks also, Why we are not annoyed if any one tells us that we are unwell in the head, and yet are angry if they tell us that we reason falsely, or choose unwisely? The reason is, that we know certainly that nothing ails our heads, or that we are not crippled in the body. But we are not so certain that we have chosen correctly. So that having only assurance, inasmuch as we perceive the matter distinctly, whilst another sees it as clearly the contrary way, we are necessarily brought into doubt and suspense; and still more so, when a thousand others laugh at our decision; for we must prefer our own convictions to those of ever so many others, and yet that is a bold and difficult course. Now, we never feel this contradiction of our senses in a case of actual lameness.

12. Respect for others requires you to inconvenience yourself. This seems foolish; yet it is very proper. It says, "I would willingly inconvenience myself seriously, if it would serve you, seeing that I do so when it will not." Besides, the object of this respect is to distinguish the great. Now, if respect might show itself by lolling in an elbow chair, we should respect all the world, and then we should not distinguish the great; but being put to inconvenience, we distinguish them plainly enough.

13. A superior style of dress is not altogether vain. It shews how many persons labour for us. A man shews by his hair that he has a valet and perfumer, &c.; and