When these two fundamental laws of society, the security of property, and the institution of marriage, were once established, inequality of conditions must necessarily follow.  Those who were born after the division of property would come into a world already possessed.  If their parents, from having too large a family, could not give them sufficient for their support, what are they to do in a world where everything is appropriated?  We have seen the fatal effects that would result to a society, if every man had a valid claim to an equal share of the produce of the earth.  The members of a family which was grown too large for the original division of land appropriated to it could not then demand a part of the surplus produce of others, as a debt of justice.  It has appeared, that from the inevitable laws of our nature some human beings must suffer from want.  These are the unhappy persons who, in the great lottery of life, have drawn a blank.  The number of these claimants would soon exceed the ability of the surplus produce to supply.  Moral merit is a very difficult distinguishing criterion, except in extreme cases.  The owners of surplus produce would in general seek some more obvious mark of distinction.  And it seems both natural and just that, except upon particular occasions, their choice should fall upon those who were able, and professed themselves willing, to exert their strength in procuring a further surplus produce; and thus at once benefiting the community, and enabling these proprietors to afford assistance to greater numbers.  All who were in want of food would be urged by imperious necessity to offer their labour in exchange for this article so absolutely essential to existence.  The fund appropriated to the maintenance of labour would be the aggregate quantity of food possessed by the owners of land beyond their own consumption.  When the demands upon this fund were great and numerous, it would naturally be divided in very small shares.  Labour would be ill paid.  Men would offer to work for a bare subsistence, and the rearing of families would be checked by sickness and misery.  On the contrary, when this fund was increasing fast, when it was great in proportion to the number of claimants, it would be divided in much larger shares.  No man would exchange his labour without receiving an ample quantity of food in return.  Labourers would live in ease and comfort, and would consequently be able to rear a numerous and vigorous offspring.

On the state of this fund, the happiness, or the degree of misery, prevailing among the lower classes of people in every known state at present chiefly depends.  And on this happiness, or degree of misery, depends the increase, stationariness, or decrease of population.

And thus it appears, that a society constituted according to the most beautiful form that imagination can conceive, with benevolence for its moving principle, instead of self-love, and with every evil disposition in all its members corrected by reason and not force, would, from the inevitable laws of nature, and not from any original depravity of man, in a very short period degenerate into a society constructed upon a plan not essentially different from that which prevails in every known state at present; I mean, a society divided into a class of proprietors, and a class of labourers, and with self-love the main-spring of the great machine.