He who cannot reflect upon the position of affairs in Society without melancholy, who has learnt to conceive of it as the continual painful birth of those privileged Culture-men, in whose service everything else must be devoured--he will no longer be deceived by that false glamour, which the moderns have spread over the origin and meaning of the State. For what can the State mean to us, if not the means by which that social-process described just now is to be fused and to be guaranteed in its unimpeded continuance? Be the sociable instinct in individual man as strong as it may, it is only the iron clamp of the State that constrains the large masses upon one another in such a fashion that a chemical decomposition of Society, with its pyramid-like super-structure, is _bound_ to take place. Whence however originates this sudden power of the State, whose aim lies much beyond the insight and beyond the egoism of the individual? How did the slave, the blind mole of Culture, _originate_? The Greeks in their instinct relating to the law of nations have betrayed it to us, in an instinct, which even in the ripest fulness of their civilisation and humanity never ceased to utter as out of a brazen mouth such words as: "to the victor belongs the vanquished, with wife and child, life and property. Power gives the first _right_ and there is no right, which at bottom is not presumption, usurpation, violence."
Here again we see with what pitiless inflexibility Nature, in order to arrive at Society, forges for herself the cruel tool of the State--namely, that _conqueror_ with the iron hand, who is nothing else than the objectivation of the instinct indicated. By the indefinable greatness and power of such conquerors the spectator feels, that they are only the means of an intention manifesting itself through them and yet hiding itself from them. The weaker forces attach themselves to them with such mysterious speed, and transform themselves so wonderfully, in the sudden swelling of that violent avalanche, under the charm of that creative kernel, into an affinity hitherto not existing, that it seems as if a magic will were emanating from them.
Now when we see how little the vanquished trouble themselves after a short time about the horrible origin of the State, so that history informs us of no class of events worse than the origins of those sudden, violent, bloody and, at least in _one_ point, inexplicable usurpations: when hearts involuntarily go out towards the magic of the growing State with the presentiment of an invisible deep purpose, where the calculating intellect is enabled to see an addition of forces only; when now the State is even contemplated with fervour as the goal and ultimate aim of the sacrifices and duties of the individual: then out of all that speaks the enormous necessity of the State, without which Nature might not succeed in coming, through Society, to her deliverance in semblance, in the mirror of the genius. What discernments does the instinctive pleasure in the State not overcome! One would indeed feel inclined to think that a man who looks into the origin of the State will henceforth seek his salvation at an awful distance from it; and where can one not see the monuments of its origin--devastated lands, destroyed cities, brutalised men, devouring hatred of nations! The State, of ignominiously low birth, for the majority of men a continually flowing source of hardship, at frequently recurring periods the consuming torch of mankind--and yet a word, at which we forget ourselves, a battle cry, which has filled men with enthusiasm for innumerable really heroic deeds, perhaps the highest and most venerable object for the blind and egoistic multitude which only in the tremendous moments of State-life has the strange expression of greatness on its face!