degrade and render miserable those through whom they pass, as the expences of those favourites whom you are intruding into their houses. Why should the expenditure of a great landed property, which is a dispersion of the surplus product of the soil, appear intolerable to you or to me, when it takes its course through the accuinulation of vast libraries, which are the history of the force and weakness of the human mind; through great collections of antientrecords, medals, and coins, which attest and explain laws and customs; through paintings and statues, that, by imitating nature, seem to extend the limits of creation ; through grand monuments of the dead, which continue the regards and connexions of life beyond the grave; through collections of the specimens of nature, which become a representative assembly of all the classes and families of the world, that by disposition facilitate, and, by exciting curiosity, open

the avenues to science? If, by great permanent establishments, all these objects of expence are better secured from the inconstant sport of personal caprice and personal extravagance, are they worse than if the same tastes prevailed in scattered individuals? Does not the sweat of the mason and carpenter, who toil in order to partake the sweat of the peasant, flow as pleasantly and as salubriously, in the construction and repair of the majestic edifices of religion, as in the painted booths and sordid sties of vice and luxury; as honourably and as profitably in repairing those sacred works, which grow hoary with innumerable years, as on the momentary receptacles of transient voluptuousness; in opera-houses, and brothels, and gaming8


houses, and club-houses, and obelisks in the Champ de Mars? Is the surplus product of the olive and the vine worse employed in the frugal sustenance of persons, whoin the fictions of a pious imagination raises to dignity by construing in the service of God, than in pampering the innumerable multitude of those who are degraded by being made useless domestics subservient to the pride of man? Are the decorations of temples an expenditure less worthy a wise man than ribbons, and laces, and national cockades, and petits maisons, and petit soupers, and all the innumerable fopperies and follies in which opulence sports away the burthen of its superfluity ?

We tolerate even these; not from love of thein, but for fear of worse. We tolerate them, because property and liberty, to a degree, require that toleration. But why proscribe the other, and surely, in every point of view, the more laudable use of estates? Why, through the violation of ail property, through an outrage upon every principle of liberty, forcibly carry them from the better to the worse?

This comparison between the new individuals and the old corps is made upon a supposition that no reform could be made in the latter. But in a question of reformation, I always consider corporate bodies, whether sole or consisting of many, to be much more susceptible of a public direction by the power of the state, in the use of their property, and in the regulation of modes and habits of life in their members, than private citizens ever can be, or perhaps ought to be; and this


seems to me a very material consideration for those who undertake any thing which merits the name of a politic enterprize.—So far as to the estates of monasteries.

With regard to the estates possessed by bishops and canons, and commendatory abbots, I cannot find out for what reason some landed estates may not be held otherwise than by inheritance. Can any philosophic spoiler undertake to demonstrate the positive or the comparative evil, of having a certain, and that too a large portion of landed property, passing in succession thro' persons whose title to it is, always in theory, and often in fact, an eminent degree of piety, morals, and learning ; a property which, by its destination, in their turn, and on the score of merit, gives to the noblest families renovation and support, to the lowest the means of dignity and elevation ; a property, the tenure of which is the performance of some duty, (whatever value you may choose to set upon that duty) and the character of whose proprietors demands at least an exterior decorum and gravity of manners; who are to exercise a generous but temperate hospitality ; part of whose income they are to consider as a trust for charity į and who, even when they fail in their trust, when they slide from their character, and degenerate into a mere common secular nobleman or gentleman, are in no respect worse than those who may succeed them in their forfeited possessions? Is it better that estates should be held by those who have no duty than by those who have one by those whose character and destination point to virtues, than by those who have no


rule and direction in the expenditure of their ef tates but their own will and appetite ? Nor are these estates held altogether in the character or with the evils supposed inherent in mortmain. They pass from hand to hand with a more rapid circulation than any other. No excess is good; and therefore too great a proportion of landed property may be held officially for life ; but it does not seem to me of material injury to any commonwealth, that there should exist some estates that have a chance of being acquired by other means than the previous acquisition of money.

This letter is grown to a great lengths though it is indeed short with regard to the infinite extent of the subject. Various avocations have from time to time called my mind from the subject. I was not sorry to give myself leisure to observe whether, in the proceedings of the national assembly, I might not find reasons to change or to qualify some of my first sentiments. Every thing has confirmed me more strongly in my first opinions. It was my original purpose to take a view of the principles of the national assembly with regard to the great and fundamental establishments; and to compare the whole of what you have substituted in the place of what you have destroyed, with the several members of our British constitution. But this plan is of greater extent than at first I computed, and I find that you have little desire to take the advantage of any examples. At present I must content myself with some remarks upon your establishments ; reserving for another time what I



242 proposed to say concerning the spirit of our British monarchy, aristocracy, and democracy, as practically they exist.

I have taken a review of what has been done by the governing power in France. I have certainly spoke of it with freedom. Those whose principle it is to despise the antient permanent sense of mankind, and to set up a scheme of society on new principles, must naturally expect that such of us who think better of the judgment of the human race than of theirs, should consider both them and their devices, as men and schemes upon their trial. They must take it for granted that we attend much to their reason, but not at all to their authority. They have not one of the great influencing prejudices of mankind in their favour. They avow their hostility to opinion. Of course they must expect no support from that influence, which, with every other authority, they have deposed from the seat of its jurisdiction.

I can never consider this assembly as any thing else than a voluntary association of men, who have availed themselves of circumstances, to seize upon the power of the state. They have not the sanction and authority of the character under which they first met. They have assumed. another of a very different nature ; and have completely altered and inverted all, the relations in which they originally stood. They do not hold the authority they exercise under any constitutional law of the state. They have departed from the instructions of the people by whom


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