n cities. "I swear to be always
the enemy of the people and never to counsel any thing that I do not
know to be injurious to them." "This," he continues, "is the very
opposite of what they ought to do or to pretend to do ... It is a
political fault which is often committed in oligarchies as well as in
democracies, and where the multitude has control of the laws, the
demagogues make this mistake. In their combat against the rich, they
always divide the State into two opposing parties. _In a democracy, on
the contrary, the Government should profess to speak for the rich, and
in oligarchies it should profess to speak in favour of the people._"

It is a Machiavelian counsel. Aristotle seems convinced that democrats
can only _profess_ to speak for the rich and that all we can expect from
oligarchs is an appearance of speaking in favour of the people.
Nevertheless he recognises clearly that for the peace and well-being of
the commonwealth such should be their attitude.

There is something more profound than this. Aristocrats ought not only
to appear but to be verily favourable to the demos, if they understand
the interests of aristocracy itself, for aristocracy requires a base.
Democrats also ought not only to appear but to be aristocratic if they
understand the interests of democracy which requires a guide.

This reciprocity of good offices, this reciprocity of devotion, and this
combination of effort are as necessary in modern as they were in ancient
republics. It is, and we must coin a word to express it, a social
"synergy" that is wanted. A union of all the vitalizing elements is as
necessary in society as in the family. Every family that is divided must
perish, every kingdom that is divided must perish.

I have said little of royalty which only indirectly concerns my subject.
If we have seen instances of the institution of royalty firmly
established, it is where the sentiment of royalty, appealing at once
both to the aristocracy and to the people, has realised that "synergy"
of the whole community of which we speak; it is where both, being united
in devotion to one object, are led to be devoted to each other by reason
of this convergence of their wills. _Eadem velle, eadem nolle amicitia
est._

There is no need of royalty for this. Royalty is our country itself
personified in one man. In the identification of country and kingdom, we
can and must arrive at this same union of the separate vitalities of the
nation, at