Undoubtedly the wrong they do, or which is done in their name, dissatisfies the kings and upsets them, but, at the bottom, their conscience is not disturbed. They may feel compassion for the people, but they do not feel guilty; they are its sovereigns and not its representatives. France, to them, is as a domain to its lord, and a lord is not deprived of honor in being prodigal and neglectful. He merely gambles away his own property, and nobody has a right to call him to account. Founded on feudal society, royalty is like an estate, an inheritance. It would be infidelity, almost treachery in a prince, in any event weak and base, should he allow any portion of the trust received by him intact from his ancestors for transmission to his children, to pass into the hands of his subjects. Not only according to medieval traditions is he proprietor-commandant of the French and of France, but again, according to the theory of the jurists, he is, like Caesar, the sole and perpetual representative of the nation, and, according to the theological doctrine, like David, the sacred and special delegate of God himself. It would be astonishing, if, with all these titles, he did not consider the public revenue as his personal revenue, and if, in many cases, he did not act accordingly. Our point of view, in this matter, is so essentially opposed to his, we can scarcely put ourselves in his place; but at that time his point of view was everybody's point of view. It seemed, then, as strange to meddle with the king's business as to meddle with that of a private person. Only at the end of the year 1788[1437] the famous salon of the Palais-Royal "with boldness and unimaginable folly, asserts that in a true monarchy the revenues of the State should not be at the sovereign's disposition; that he should be granted merely a sum sufficient to defray the expenses of his establishment, of his donations, and for favors to his servants as well as for his pleasures, while the surplus should be deposited in the royal treasury to be devoted only to purposes sanctioned by the National Assembly. To reduce the sovereign to a civil list, to seize nine-tenths of his income, to forbid him cash on demand, what an outrage! The surprise would be no greater if at the present day it were proposed to divide the income of each millionaire into two portions, the smallest to go for the owner's support, and the largest to be placed in the hands of a government to be expended in works of public utility. An old farmer-general, an intellectual and unprejudiced man, gravely attempts to justify the purchase of Saint-Cloud by calling it "a ring for the queen's finger." The ring cost, indeed, 7,700,000 francs, but "the king of France then had an income of 447,000,000. What could be said of any private individual who, with 477,000 livres income, should, for once in his life, give his wife diamonds worth 7,000 or 8,000 livres?"[1438] People would say that the gift is moderate, and that the