We become richer or poorer; we seldom remain exactly as we were. If we have property, it increases or diminishes in value; if our income is fixed, the value of money alters; and if it increased proportionally to the depreciation of money, our position would still be relatively altered by changes in the fortunes of others. We marry and have children; then our wealth becomes less our own after every birth. We win some honor or professional advancement that seems a gain; but increased expenditure is the consequence, and we are poorer than we were before. Amidst all these fluctuations of wealth human intercourse either continues under altered conditions or else it is broken off because they are no longer favorable to its maintenance. I propose to consider, very briefly, how these altered conditions operate. We have to separate, in the first place, intercourse between individuals from intercourse between families. The distinction is of the utmost importance, because the two are not under the same law. Two men, of whom one is extremely rich and the other almost penniless, have no difficulty in associating together on terms agreeable to both when they possess intellectual interests in common, or even when there is nothing more than an attraction of idiosyncrasy; but these conditions only subsist between one individual and another; they are not likely to subsist between two families. Intercourse between individuals depends on something in intellect and culture that enables them to understand each other, and upon something in character that makes them love or respect each other. Intercourse between families depends chiefly on neighborhood and similarity in style of living. This is the reason why bachelors have so much easier access to society than men with wives and families. The bachelor is received for himself, for his genius, information, manners; but if he is married the question is, "What sort of people are _they_?" This, being interpreted, means, "What style do they live in?" "How many servants do they keep?" Whatever may be the variety of opinions concerning the doctrines of the Church of Rome, there is but one concerning her astuteness. There can be no doubt that she is the most influential association of men that has ever existed; and she has decided for celibacy, that the priest might stand on his merits and on the power of the Church, and be respected and admitted everywhere in spite of notorious poverty. Mignet, the historian, was a most intimate and constant friend of Thiers. Mignet, though rich in reality, as he knew how to live contentedly on moderate means, was poor in comparison with his friend. This inequality did not affect their friendship in the least; for both were great workers, well qualified to understand each other, though Thiers lived in a grand house, and Mignet in a barely furnished lodging high up in a house that did not belong to him.