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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

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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 remedying the evil.  For if the co-ordinate branches can arrest their action, so may they that of the co-ordinates.  Mischief may be done negatively as well as positively.  Of this, a cabal in the Senate of the United States has furnished many proofs.  Nor do I believe them necessary to protect the wealthy; because enough of these will find their way into every branch of the legislation, to protect themselves.  From fifteen to twenty legislatures of our own, in action for thirty years past, have proved that no fears of an equalization of property are to be apprehended from them.  I think the best remedy is exactly that provided by all our constitutions, to leave to the citizens the free election and separation of the aristoi from the pseudo-aristoi, of the wheat from the chaff.  In general, they will elect the really good and wise.  In some instances, wealth may corrupt, and birth blind them; but not in sufficient degree to endanger the society.