which, so far from establishing that "one man is as good as another," in a social sense, is the very means of producing the inequality of condition that actually exists. By possessing the same rights to exercise their respective faculties, the active and frugal become more wealthy than the idle and dissolute; the wise and gifted more trusted than the silly and ignorant; the polished and refined more respected and sought, than the rude and vulgar.
In most countries, birth is a principal source of social distinction, society being divided into castes, the noble having an hereditary claim to be the superior of the plebeian. This is an unwise and an arbitrary distinction that has led to most of the social diseases of the old world, and from which America is happily exempt. But great care must be had in construing the principles which have led to this great change, for America is the first important country of modern times, in which such positive distinctions have been destroyed.
Still some legal differences, and more social advantages, are produced by birth, even in America. The child inherits the property, and a portion of the consideration of the parent. Without the first of these privileges, men would not exert themselves to acquire more property than would suffice for their own personal necessities, parental affection being one of the most powerful incentives to industry. Without such an inducement, then, it would follow that civilization would become stationary, or, it would recede; the incentives of individuality and of the affections, being absolutely necessary to impel men to endure the labor and privations that alone can advance it.
The hereditary consideration of the child, so long as it is kept within due bounds, by being confined to a natural sentiment, is also productive of good, since
