females, also, which Theognis seems
to recommend from the example of our sheep and asses, would doubtless
improve the human, as it does the brute animal, and produce a race of
veritable

[Illustration: page227].

For experience proves, that the moral and physical qualities of man,
whether good or evil, are transmissible in a certain degree from father
to son. But I suspect that the equal rights of men will rise up against
this privileged Solomon and his Haram, and oblige us to continue
acquiescence under the

[Illustration: page227a],

which Theognis complains of, and to content ourselves with the
accidental _aristoi_ produced by the fortuitous concourse of breeders.
For I agree with you, that there is a natural aristocracy among men.
The grounds of this are virtue and talents. Formerly, bodily powers
gave place among the _aristoi_. But since the invention of gunpowder
has armed the weak as well as the strong with missile death,
bodily strength, like beauty, good humor, politeness, and other
accomplishments, has become but an auxiliary ground of distinction.
There is also an artificial aristocracy, founded on wealth and birth,
without either virtue or talents; for with these it would belong to the
first class. The natural aristocracy I consider as the most precious
gift of nature, for the instruction, the trusts, and government of
society. And, indeed, it would have been inconsistent in creation to
have formed man for the social state, and not to have provided virtue
and wisdom enough to manage the concerns of the society. May we not even
say, that that form of government is the best, which provides the most
effectually for a pure selection of these natural _aristoi_ into the
offices of government? The artificial aristocracy is a mischievous
ingredient in government, and provision should be made to prevent its
ascendancy. On the question, what is the best provision, you and I
differ; but we differ as rational friends, using the free exercise of
our own reason, and mutually indulging its errors. You think it best
to put the pseudo-aristoi into a separate chamber of legislation, where
they may be hindered from doing mischief by their co-ordinate branches,
and where, also, they may be a protection to wealth against the Agrarian
and plundering enterprises of the majority of the people. I think that
to give them power in order to prevent them from doing mischief, is
arming them for it, and increasing instead of remedyin