In a country whose ruling principle is caste, it might be expected that the line of cleavage between the upper and the lower grades would be punctually observed. It is assumed that democracy levels and aristocracy distinguishes and separates. My father was not long in remarking, however, that there was a freedom of intercourse between the patrician and the plebeian--between people of all orders--such as did not exist in America. And the fact, once perceived, was not difficult of explanation. In a monarchy of a thousand years' standing, every individual knows his place in the social scale and never thinks of leaving it. He represents a fixed function or element in the general organism, and holds to it as a matter of course, just as, in the human body, the body does not aspire to be the head, nor the liver or heart to take the place of lungs or stomach. The laborer looks back upon an ancestry of laborers; the shopkeeper has been a shopkeeper for unnumbered generations; the artisan on the bench to-day does the same work that his father and grandfathers did before him; the noble inherits his acres as inevitably as the sun rises, and sits in the House of Lords by immemorial usage and privilege. Social position all along the line being thus anchored in the nature of things, as it were, there is no anxiety on any one's part as to maintaining his status. He is secure where he is, and nothing and nobody can change him. There is no individual striving to rise nor fear to fall. Consequently there can and must be entire freedom of mutual conversation; the marquis with a revenue of half a million a year meets as an equal his gardener who gets ten pounds a month, and the tailor in his measuring-room offers a glass of sherry to his noble patron who comes to him for a new coat. Each is at his ease, conscious that he performs a use and fills a place which no one else can fill or perform, and that nothing else matters. The population is a vast mutual-benefit association, without envy on the one side or contempt on the other. And social existence moves as smoothly as a well-oiled and adjusted machine. This agreeable condition is impossible in a democracy--at all events, in a democracy like ours, which is based upon the assumption that all men are equal. Nevertheless, we are on the right track, and the English are on the wrong one; for the agreeable English system obstructs the insensible infiltration of fresh material into old forms, which is essential to the continued health of the latter; while the democracy, on the other hand, will gradually learn that it is just as honorable and desirable to be a good shoemaker, for example, as a good millionaire; that human life, in short, is a complex of countless different uses, each one of which is as important on its own plane as any of the others. But the intermediate period is undeniably irksome.