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and deplores。 But what was the cause of the curse？ Their moral
degradation。 What drew them up to Paris save vanity and profligacy？
What kept them from intermarrying with the middle class save pride？
What made them give up the office of governors save idleness？ And
if vanity； profligacy； pride； and idleness be not injustices and
moral vices； what are？
The race of heroic knights and nobles who fought under the walls of
Jerusalemwho wrestled； and not in vain； for centuries with the
equally heroic English； in defence of their native soilwho had set
to all Europe the example of all knightly virtues； had rotted down
to this； their only virtue left； as Mr。 Carlyle says； beinga
perfect readiness to fight duels。
Every Intendant； chosen by the Comptroller…General out of the lower…
born members of the Council of State； a needy young plebeian with
his fortune to make； and a stranger to the province； was； in spite
of his greed； ambition； chicane； arbitrary tyranny； a better man
abler； more energetic； and often； to judge from the pages of De
Tocqueville； with far more sympathy and mercy for the wretched
peasantrythan was the count or marquis in the chateau above； who
looked down on him as a roturier； and let him nevertheless become
first his deputy； and then his master。
Understand meI am not speaking against the hereditary principle of
the Ancien Regime； but against its caste principletwo widely
different elements； continually confounded nowadays。
The hereditary principle is good； because it is founded on fact and
nature。 If men's minds come into the world blank sheets of paper
which I much doubtevery other part and faculty of them comes in
stamped with hereditary tendencies and peculiarities。 There are
such things as transmitted capabilities for good and for evil； and
as surely as the offspring of a good horse or dog is likely to be
good； so is the offspring of a good man； and still more of a good
woman。 If the parents have any special ability； their children will
probably inherit it； at least in part； and over and above； will have
it developed in them by an education worthy of their parents and
themselves。 If man werewhat he is nota healthy and normal
species； a permanent hereditary caste might go on intermarrying； and
so perpetuate itself。 But the same moral reason which would make
such a caste dangerousindeed； fatal to the liberty and development
of mankind； makes it happily impossible。 Crimes and follies are
certain； after a few generations； to weaken the powers of any human
caste； and unless it supplements its own weakness by mingling again
with the common stock of humanity； it must sink under that weakness；
as the ancient noblesse sank by its own vice。 Of course there were
exceptions。 The French Revolution brought those exceptions out into
strong light； and like every day of judgment； divided between the
good and the evil。 But it lies not in exceptions to save a caste；
or an institution； and a few Richelieus； Liancourts； Rochefoucaulds；
Noailles； Lafayettes were but the storks among the cranes involved
in the wholesale doom due not to each individual； but to a system
and a class。
Profligacy； pride； idlenessthese are the vices which we have to
lay to the charge of the Teutonic Nobility of the Ancien Regime in
France especially； and （though in a less degree perhaps） over the
whole continent of Europe。 But below them； and perhaps the cause of
them all； lay another and deeper vicegodlessnessatheism。
I do not mean merely want of religion； doctrinal unbelief。 I mean
want of belief in duty； in responsibility。 Want of belief that
there was a living God governing the universe； who had set them
their work； and would judge them according to their work。 And
therefore； want of belief； yea； utter unconsciousness； that they
were set in their places to make the masses below them better men；
to impart to them their own civilisation； to raise them to their own
level。 They would have shrunk from that which I just now defined as
the true duty of an aristocracy； just because it would have seemed
to them madness to abolish themselves。 But the process of abolition
went on； nevertheless； only now from without instead of from within。
So it must always be； in such a case。 If a ruling class will not
try to raise the masses to their own level； the masses will try to
drag them down to theirs。 That sense of justice which allowed
privileges； when they were as strictly official privileges as the
salary of a judge； or the immunity of a member of the House of
Commons； when they were earned； as in the Middle Age； by severe
education； earnest labour； and life and death responsibility in
peace and war； will demand the abolition of those privileges； when
no work is done in return for them； with a voice which must be
heard； for it is the voice of truth and justice。
But with that righteous voice will mingle another； most wicked； and
yet； alas！ most flattering to poor humanitythe voice of envy；
simple and undisguised； of envy； which moralists hold to be one of
the basest of human passions； which can never be justified； however
hateful or unworthy be the envied man。 And when a whole people； or
even a majority thereof； shall be possessed by that； what is there
that they will not do？
Some are surprised and puzzled when they find； in the French
Revolution of 1793； the noblest and the foulest characters labouring
in concert； and side by sideoften； too； paradoxical as it may
seem； united in the same personage。 The explanation is simple。
Justice inspired the one； the other was the child of simple envy。
But this passion of envy； if it becomes permanent and popular； may
avenge itself； like all other sins。 A nation may say to itself；
〃Provided we have no superiors to fall our pride； we are content。
Liberty is a slight matter； provided we have equality。 Let us be
slaves； provided we are all slaves alike。〃 It may destroy every
standard of humanity above its own mean average； it may forget that
the old ruling class； in spite of all its defects and crimes； did at
least pretend to represent something higher than man's necessary
wants； plus the greed of amassing money； never meeting （at least in
the country districts） any one wiser or more refined than an
official or a priest drawn from the peasant class； it may lose the
belief that any standard higher than that is needed； and； all but
forgetting the very existence of civilisation； sink contented into a
dead level of intellectual mediocrity and moral barbarism； crying；
〃Let us eat and drink； for to…morrow we die。〃
A nation in such a temper will surely be taken at its word。 Where
the carcase is； there the eagles will be gathered together； and
there will not be wanting to such nationsas there were not wanting
in old Greece and Romedespots who will give them all they want；
and more； and say to them： 〃Yes； you shall eat and drink； and yet
you shall not die。 For I； while I take care of your mortal bodies；
will see that care is taken of your immortal souls。〃
For there are those who have discovered； with the kings of the Holy
Alliance； that infidelity and scepticism are political mistakes； not
so much because they promote vice； as because they promote （or are
supposed to promote） free thought； who see that religion （no matter
of what quality） is a most valuable assistant to the duties of a
minister of police。 They will quote in their own behalf
Montesquieu's opinion that religion is a column necessary to sustain
the social edifice； they will quote； too； that sound and true saying
of De Tocqueville's： ｛1｝ 〃If the first American who might be met；
either in his own country； or abroad； were to be stopped and asked
whether he considered religion useful to the stability of the laws
and the good order of society； he would answer； without hesitation；
that no civilised society； but more especially none in a state of
freedom； can exist without religion。 Respect for religion is； in
his eyes； the greatest guarantee of the stability of the State； and
of the safety of the community。 Those who are ignorant of the
science of government； know that fact at least。〃
M。 de Tocqueville； when he wrote these words； was lamenting that in
France； 〃freedom was forsaken；〃 〃a thing for which it is said that
no one any longer cares in France。〃 He did not； it seems to me；
perceive that； as in America the best guarantee of freedom is the
reverence for a religion or religions； which are free themselves；
and which teach men to be free； so in other countries the best
guarantee of slavery is； reverence for religions which are not free；
and which teach men to be slaves。
But what M。 de Tocqueville did not see； there are others who will
see； who will say： 〃If religion be the pillar of political and
social order； there is an order which is best supported by a
religion which is adverse to free thought； free s