 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
organisation of each individual had been equalised 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.

"But, my dear boy, there are other states of society than monarchy; we
have republics and despotisms."

"We have, but how long do they last, compared to the first?  There is a
cycle in the changes which never varies.  A monarchy may be overthrown
by a revolution, and republicanism succeed, but that is shortly followed
by despotism, till, after a time, monarchy succeeds again by unanimous
consent, as the most legitimate and equitable form of government; but in
none of these do you find a single advance to equality.  In a republic
those who govern are more powerful than the rulers in a restricted
monarchy--a president is greater than a king, and next to a despot,
whose will is law.  Even in small societies you find that some will
naturally take the lead and assume domination.  We commence the system
at school, when we are first thrown into society, and there we are
taught systems of petty tyranny.  There are some few points in which we
can obtain equality in this world, and that equality can only be
obtained under a well-regulated form of society, and consists in an
equal administration of justice and of laws to which we have agreed to
submit for the benefit of the whole--the equal right to live and not be
permitted to starve, which has been obtained in this country.  And when
we are all called to account, we shall have equal justice.  Now, my dear
father, you have my opinion."

"Yes, my dear, this is all very well in the abstract; but how does it
work?"

"It works well.  The luxury, the pampered state, the idleness--if you
please, the wickedness of the rich, all contribute to the support, the
comfort, and employment of the poor.  You may behold extravagance--it is
a vice; but that very extravagance circulates money, and the vice of one
contributes to the happiness of many.  The only vice which is not
redeemed by producing commensurate good, is avarice.  If all were equal
there would be no arts, no manufactures, no industry, no employment.  As
it is, the inequality of the distribution of wealth may be compared to
the heart, pouring forth the blood like a steam-engine through the human
frame, the same blood returning from the extremities by the veins, to be
again propelled, and keep up a healthy and vigorous circulation."

"Bravo, Jack!" said Dr Middleton.  "Have you anything to reply, sir?"
continued he, addressing Mr Easy.

"To reply, sir?" replied Mr Easy with scorn, "why, he has not given me
half an argument yet--why, that black servant even laughs at him--look
at him there, showing his teeth.  Can he forget the horrors of slavery?
can he forget the base unfeeling lash?--no, sir, he has suffered, and he
can estimate the divine right of equality.  Ask him now, ask him if you
dare, Jack, whether he will admit the truth of your argument."

"Well, I'll ask him," replied Jack, "and I tell you candidly that he was
once one of your disciples.  Mesty, what's your opinion of equality?"

"Equality, Massa Easy?" replied Mesty, pulling up his cravat; "I say
damn equality, now I major domo."

"The rascal deserves to be a slave all his life."

"True, I ab been slave--but I a prince in my own country--Massa Easy
tell how many skulls I have."

"Skulls--skulls--do you know anything of the sublime science; are you a
phrenologist?"

"I know man's skull very well in Ashantee country, anyhow."

"Then if you know that, you must be one.  I had no idea that the science
had extended so far--maybe it was brought from thence.  I will have some
talk with you to-morrow.  This is very curious, Dr Middleton, is it
not?"

"Very, indeed, Mr Easy."

"I shall feel his head to-morrow after breakfast, and if there is
anything wrong I shall correct it with my machine.  By-the-bye, I have
quite forgot, gentlemen; you will excuse me, but I wish to see what the
carpenter has done for me, and after that I shall attend the meeting of
the society.  Jack, my boy, won't you come and hear my speech."

"Thank you, sir, but I cannot well leave your friends."

Mr Easy quitted the room.

"Are you aware, my dear sir, that your father has opened his preserves
to all the poachers?" said Mr Hanson.

"The devil he has!"

"Yes, he has allowed several gangs of g