Now does any one, if he simply and naturally reads his consciousness, discover that he has any rights at all?  For my part, the deeper I go in my own consciousness, and the more simply I abandon myself to it, the more it seems to tell me that I have no rights at all, only duties; and that men get this notion of rights from a process of abstract reasoning, inferring that the obligations they are conscious of towards others, others must be conscious of towards them, and not from any direct witness of consciousness at all.  But it is obvious that the notion of a right, arrived at in this way, is likely to stand as a formal and petrified thing, deceiving and misleading us; and that the notions got directly from our consciousness ought to be brought to bear upon it, and to control it.  So it is unsafe and misleading to say that our children have rights against us; what is true and safe to say is, that we have duties towards our [215] children.  But who will find among these natural duties, set forth to us by our consciousness, the obligation to leave to all our children an equal share in the enjoyment of our property? or, though consciousness tells us we ought to provide for our children’s welfare, whose consciousness tells him that the enjoyment of property is in itself welfare?  Whether our children’s welfare is best served by their all sharing equally in our property depends on circumstances and on the state of the community in which we live.  With this equal sharing, society could not, for example, have organised itself afresh out of the chaos left by the fall of the Roman Empire, and to have an organised society to live in is more for a child’s welfare than to have an equal share of his father’s property.  So we see how little convincing force the stock notion on which the Real Estate Intestacy Bill was based,—­the notion that in the nature and fitness of things all a man’s children have a right to an equal share in the enjoyment of what he leaves,—­really has; and how powerless, therefore, it must of necessity be to persuade and win any one who has habits and interests which disincline him to [216] it.  On the other hand, the practical operation proposed relies entirely, if it is to be effectual in altering the present practice of the Barbarians, on the power of truth and persuasiveness in the notion which it seeks to consecrate; for it leaves to the Barbarians full liberty to continue their present practice, to which all their habits and interests incline them, unless the promulgation of a notion, which we have seen to have no vital efficacy and hold upon our consciousness, shall hinder them.