All men are born with a sufficiently violent liking for domination, wealth and pleasure, and with much taste for idleness; consequently, all men want their money and the wives or daughters of others, to be their master, to subject them to all their caprices, and to do nothing, or at least to do only very agreeable things. You see clearly that with these fine inclinations it is as impossible for men to be equal as it is impossible for two predicants or two professors of theology not to be jealous of each other. The human race, such as it is, cannot subsist unless there is an infinity of useful men who possess nothing at all; for it is certain that a man who is well off will not leave his own land to come to till yours; and if you have need of a pair of shoes, it is not the Secretary to the Privy Council who will make them for you. Equality, therefore, is at once the most natural thing and the most fantastic. As men go to excess in everything when they can, this inequality has been exaggerated. It has been maintained in many countries that it was not permissible for a citizen to leave the country where chance has caused him to be born; the sense of this law is visibly: "This land is so bad and so badly governed, that we forbid any individual to leave it, for fear that everyone will leave it." Do better: make all your subjects want to live in your country, and foreigners to come to it. All men have the right in the bottom of their hearts to think themselves entirely equal to other men: it does not follow from that that the cardinal's cook should order his master to prepare him his dinner; but the cook can say: "I am a man like my master; like him I was born crying; like me he will die with the same pangs and the same ceremonies. Both of us perform the same animal functions. If the Turks take possession of Rome, and if then I am cardinal and my master cook, I shall take him into my service." This discourse is reasonable and just; but while waiting for the Great Turk to take possession of Rome, the cook must do his duty, or else all human society is perverted. As regards a man who is neither a cardinal's cook, nor endowed with any other employment in the state; as regards a private person who is connected with nothing, but who is vexed at being received everywhere with an air of being patronized or scorned, who sees quite clearly that many _monsignors_ have no more knowledge, wit or virtue than he, and who at times is bored at waiting in their antechambers, what should he decide to do? Why, to take himself off. _EXPIATION_ Maybe the most beautiful institution of antiquity is that solemn ceremony which repressed crimes by warning that they must be punished, and which calmed the despair of the guilty by making them atone for their transgressions by penitences. Remorse must necessarily have preceded the expiations; for the maladies are older than the medicine, and all needs have existed before relief.