The causes or circumstances which naturally introduce subordination, or which naturally, and antecedent to any civil institution, give some men some superiority over the greater part of their brethren, seem to be four in number.
The first of those causes or circumstances is the superiority of personal qualifications, of strength, beauty, and agility of body; of wisdom and virtue, of prudence, justice, fortitude, and moderation of mind.The qualifications of the body, unless supported by those of the mind, can give little authority in any period of society.He is a very strong man, who, by mere strength of body, can force two weak ones to obey him.
The qualifications of the mind can alone give a very great authority.They are, however, invisible qualities; always disputable, and generally disputed.No society, whether barbarous or civilised, has ever found it convenient to settle the rules of precedency of rank and subordination according to those invisible qualities; but according to something that is more plain and palpable.
The second of those causes or circumstances is the superiority of age.An old man, provided his age is not so far advanced as to give suspicion of dotage, is everywhere more respected than a young man of equal rank, fortune, and abilities.
Among nations of hunters, such as the native tribes of North America, age is the sole foundation of rank and precedency.Among them, father is the appellation of a superior; brother, of an equal; and son, of an inferior.In the most opulent and civilised nations, age regulates rank among those who are in every other respect equal, and among whom, therefore, there is nothing else to regulate it.Among brothers and among sisters, the eldest always takes place; and in the succession of the paternal estate everything which cannot be divided, but must go entire to one person, such as a title of honour, is in most cases given to the eldest.Age is a plain and palpable quality which admits of no dispute.
The third of those causes or circumstances is the superiority of fortune.The authority of riches, however, though great in every age of society, is perhaps greatest in the rudest age of society which admits of any considerable inequality of fortune.A Tartar chief, the increase of whose herds and stocks is sufficient to maintain a thousand men, cannot well employ that increase in any other way than in maintaining a thousand men.The rude state of his society does not afford him any manufactured produce, any trinkets or baubles of any kind, for which he can exchange that part of his rude produce which is over and above his own consumption.The thousand men whom he thus maintains, depending entirely upon him for their subsistence, must both obey his orders in war, and submit to his jurisdiction in peace.He is necessarily both their general and their judge, and his chieftainship is the necessary effect of the superiority of his fortune.In an opulent and civilised society, a man may possess a much greater fortune and yet not be able to command a dozen people.Though the produce of his estate may be sufficient to maintain, and may perhaps actually maintain, more than a thousand people, yet as those people pay for everything which they get from him, as he gives scarce anything to anybody but in exchange for an equivalent, there is scarce anybody who considers himself as entirely dependent upon him, and his authority extends only over a few menial servants.The authority of fortune, however, is very great even in an opulent and civilised society.That it is much greater than that either of age or of personal qualities has been the constant complaint of every period of society which admitted of any considerable inequality of fortune.The first period of society, that of hunters, admits of no such inequality.
Universal poverty establishes their universal equality, and the superiority either of age or of personal qualities are the feeble but the sole foundations of authority and subordination.There is therefore little or no authority or subordination in this period of society.The second period of society, that of shepherds, admits of very great inequalities of fortune, and there is no period in which the superiority of fortune gives so great authority to those who possess it.There is no period accordingly in which authority and subordination are more perfectly established.The authority of an Arabian sherif is very great;that of a Tartar khan altogether despotical.
The fourth of those causes or circumstances is the superiority of birth.Superiority of birth supposes an ancient superiority of fortune in the family of the person who claims it.
All families are equally ancient; and the ancestors of the prince, though they may be better known, cannot well be more numerous than those of the beggar.Antiquity of family means everywhere the antiquity either of wealth, or of that greatness which is commonly either founded upon wealth, or accompanied with it.Upstart greatness is everywhere less respected than ancient greatness.The hatred of usurpers, the love of the family of an ancient monarch, are, in a great measure, founded upon the contempt which men naturally have for the former, and upon their veneration for the latter.As a military officer submits without reluctance to the authority of a superior by whom he has always been commanded, but cannot bear that his inferior should be set over his head, so men easily submit to a family to whom they and their ancestors have always submitted; but are fired with indignation when another family, in whom they had never acknowledged any such superiority, assumes a dominion over them.
