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never recovered。 The Spanish aristocracy suffered； I doubt not very
severely。 The English and German； owing to the superior homeliness and
purity of ruling their lives； hardly at all。 But the continental caste；
instead of recruiting their tainted blood by healthy blood from below； did
all； under pretence of keeping it pure； to keep it tainted by continual
intermarriage； and paid； in increasing weakness of body and mind； the
penalty of their exclusive pride。 It is impossible for anyone who reads
the French memoirs of the sixteenth and seventeenth centuries； not to
perceive； if he be wise； that the aristocracy therein depicted was ripe for
ruinyea； already ruinedunder any form of government whatsoever；
independent of all political changes。 Indeed； many of the political
changes were not the causes but the effects of the demoralisation of the
noblesse。 Historians will tell you how； as early as the beginning of the
seventeenth century； Henry IV。 complained that the nobles were quitting
their country districts； how succeeding kings and statesmen； notably
Richelieu and Louis XIV。； tempted the noblesse up to Paris； that they
might become mere courtiers； instead of powerful country gentlemen； how
those who remained behind were only the poor hobereaux； little hobby…
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hawks among the gentry； who considered it degradation to help in
governing the parish； as their forefathers had governed it； and lived
shabbily in their chateaux； grinding the last farthing out of their tenants；
that they might spend it in town during the winter。 No wonder that with
such an aristocracy； who had renounced that very duty of governing the
country； for which alone they and their forefathers had existed； there arose
government by intendants and sub…delegates； and all the other evils of
administrative centralisation； which M。 de Tocqueville anatomises 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
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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
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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