The features of aristocratically institution are principally two: privilege, and an aggravated monopoly of wealth. The first of these is the essence of aristocracy; the second, that without which aristocracy can rarely be supported. They are both of them in direct opposition to all sound morality, and all generous independence of character.
Inequality of wealth is perhaps the necessary result of the institution of property, in any state of progress at which the human mind has yet arrived;Chapter nd cannot, till the character of the human species is essentially altered, be superseded but by a despotic and positive interference, more injurious to the common welfare, than the inequality it attempted to remove. Inequality of wealth involves with it inequality of inheritance.
But the mischief of aristocracy is that it inexpressibly aggravates and embitters an evil which, in its mildest form, is deeply to be deplored.
The first sentiment of an uncorrupted mind, when it enters upon the theatre of human life, is, Remove from me and my fellows all arbitrary hindrances;Chapter et us start fair; render all the advantages and honours of social institution accessible to every man, in proportion to his talents and exertions.
Is it true, as has often been pretended, that generous and exalted qualities are-hereditary in particular lines of descent? They do not want the alliance of positive institution to secure to them their proper ascendancy, and enable them to command the respect of mankind. Is it false? Let it share the fate of exposure and detection with other impostures. If I conceived of a young person that he was destined, from his earliest infancy, to be a sublime poet, or a profound philosopher, should I conceive that the readiest road to the encouraging and fostering his talents was, from the moment of his birth, to put a star upon his breast, to salute him with titles of honour, and to bestow upon him, independently of all exertion, those advantages which exertion usually proposes to itself as its ultimate object of pursuit? No; I should send him to the school of man, and oblige him to converse with his fellows upon terms of equality.
Privilege is a regulation rendering a few men, and those only, by the accident of their birth, eligible to certain situations. It kills all liberal ambition in the rest of mankind, by opposing to it an apparently insurmountable bar. It diminishes it in the favoured class itself, by showing them the principal qualification as indefeasibly theirs. Privilege entitles a favoured few to engross to themselves gratifications which the system of the universe left at large to all her sons; it puts into the hands of these few the means of oppression against the rest of their species; it fills them with vain-glory, and affords them every incitement to insolence and a lofty disregard to the feelings and interests of others.
Privilege, as we have already said, is the essence of aristocracy; and, in a rare condition of human society, such as that of the ancient Romans, privilege has been able to maintain itself without the accession of wealth, and to flourish in illustrious poverty. But this can be the case only under a very singular coincidence of circumstances. In general, an aggravated monopoly of wealth has been one of the objects about which the abettors of aristocracy have been most incessantly solicitous. Hence the origin of entails, rendering property. in its own nature too averse to a generous circulation, a thousand times more stagnant and putrescent than before, of primogeniture, which disinherits every other member of a family, to heap unwholesome abundance upon one; and of various limitations, filling the courts of civilized Europe with endless litigation, and making it in many cases impossible to decide who it is that has the right of conveying a property, and what shall amount to a legal transfer.
