the trust reposed in them. We are all intended to fill various situations in society, and are provided by Heaven accordingly.”

“That may be,” replied Mr. Easy; “but that does not prove that the earth was not intended to be equally distributed among all alike.”

“I beg your pardon; the proof that that was not the intention of Providence is, that that equality, allowing it to be put in practice, could never be maintained.”

“Not maintained!— no, because the strong oppress the weak, tyrants rise up and conquer— men combine to do wrong.”

“Not so, my dear father; I say it could not be maintained without the organization of each individual had been equalized and several other points established. For instance, allowing that every man had, ab origine, a certain portion of ground. He who was the strongest or the cleverest would soon cause his to yield more than others would, and thus the equality be destroyed. Again, if one couple had ten children, and another had none, then again would equality be broken in upon, as the land that supports two in the one instance would have to feed twelve in the other. You perceive, therefore, that without rapine or injustice, your equality could not be preserved.”

“But, Jack, allowing that there might be some diversity from such causes, that would be a very different thing from the present monstrous state of society, in which we have kings, and lords, and people rolling in wealth, while others are in a state of pauperism, and obliged to steal for their daily bread.”

“My dear father, I consider that it is to this inequality that society owes its firmest cementation, that we are enabled to live in peace and happiness, protected by just laws, each doing his duty in that state of life to which he is called, rising above or sinking in the scale of society according as he has been entrusted with the five talents or the one. Equality can and does exist nowhere. We are told that it does not exist in heaven itself— how can it exist upon earth?”

“But that is only asserted, Jack, and it is not proof that it ought not to exist.”

“Let us argue the point, father, coolly. Let us examine a little what would be the effect if all was equality. Were all equal in beauty, there would be no beauty, for beauty is only by comparison— were all equal in strength, conflicts would be interminable— were all equal in rank, and power, and possessions, the greatest charms of existence would be destroyed— generosity, gratitude, and half the finer virtues would be unknown. The first principle of our religion, charity, could not be practised — pity would never be called forth— benevolence, your great organ, would be useless, and self-denial a blank letter. Were all equal in ability, there would be no instruction, no talent— no genius— nothing to admire, nothing to copy, to respect— nothing to rouse emulation or stimulate to praiseworthy ambition. Why, my dear father, what an idle, unprofitable, weary world would this be, if it were based on equality!”

“But, allowing all that, Jack,” replied Mr. Easy, “and I will say you argue well in a bad cause; why should the inequality be carried so far? king and lords, for instance.”

“The most lasting and imperishable form of building is that of the pyramid, which defies ages, and to that may the most perfect form of society be compared. It is based upon the many, and rising by degrees, it becomes less as wealth, talent, and rank increase in the individual, until it ends at the apex, or monarch, above all. Yet each several stone from the apex to the base is necessary for the preservation of the structure, and fulfils its duty in its allotted place. Could you prove that those at the summit possess the greatest share of happiness in this world, then, indeed, you have a position to argue on; but it is well known that such is not the case; and provided he is of a contented mind, the peasant is more happy than the king, surrounded as the latter is by cares and anxiety.”

“Very well argued, indeed, my dear sir,” observed Dr. Middleton.