Thus, the reason why a man ought to be attached to his wife and children is not, surely, that they are better than others, (for in this case every one else ought to be of the same opinion) but because he must be chiefly interested in those things which are nearest to him, and with which he is best acquainted, since his understanding cannot reach equally to every thing; because he must be most attached to those objects which he has known the longest, and which by their situation have actually affected him the most, not those which in themselves are the most affecting, whether they have ever made any impression on him or no; that is, because he is by his nature the creature of habit and feeling, and because it is reasonable that he should act in conformity to his nature. Burke was so far right in saying that it is no objection to an institution that it is founded in _prejudice_, but the contrary, if that prejudice is natural and right; that is, if it arises from those circumstances which are properly subjects of feeling and association, not from any defect or perversion of the understanding in those things which fall strictly under its jurisdiction. On this profound maxim he took his stand. Thus he contended, that the prejudice in favour of nobility was natural and proper, and fit to be encouraged by the positive institutions of society; not on account of the real or personal merit of the individuals, but because such an institution has a tendency to enlarge and raise the mind, to keep alive the memory of past greatness, to connect the different ages of the world together, to carry back the imagination over a long tract of time, and feed it with the contemplation of remote events: because it is natural to think highly of that which inspires us with high thoughts, which has been connected for many generations with splendour, and affluence, and dignity, and power, and privilege. He also conceived, that by transferring the respect from the person to the thing, and thus rendering it steady and permanent, the mind would be habitually formed to sentiments of deference, attachment, and fealty, to whatever else demanded its respect: that it would be led to fix its view on what was elevated and lofty, and be weaned from that low and narrow jealousy which never willingly or heartily admits of any superiority in others, and is glad of every opportunity to bring down all excellence to a level with its own miserable standard. Nobility did not therefore exist to the prejudice of the other orders of the state, but by, and for them. The inequality of the different orders of society did not destroy the unity and harmony of the whole. The health and well-being of the moral world was to be promoted by the same means as the beauty of the natural world; by contrast, by change, by light and shade, by variety of parts, by order and proportion. To think of reducing all mankind to the same insipid level, seemed to him the same absurdity as to destroy the