and the fact is that there is no love, and therefore no sweetness, which is not thus conditioned; and the greater the inequality the greater the sweetness. Hence the doctrine that infinite felicity can only arise from the mutual love of beings infinitely unequal--that is, of the creator and the creature. Inequality, far from implying any dishonour on either side of the mutual compact of love, is the source of honour to both. Hooker, writing of marriage, says: “It is no small honour to a man that a creature so like himself should be subjected to him”; and we all know that the honour to woman which the chivalry of the middle ages made an abiding constituent of civilisation, was founded upon Catholic views of her subjection, and the obligation to give special honour, as of right, to the weaker vessel. Look also at the relations which usually subsist between an hereditary gentleman and his hereditary unequals and dependants, and compare them with the ordinary fraternal relations between a Radical master-tradesman and his workmen. The intercourse between the gentleman and his hind or labourer is free, cheerful, and exhilarating, because there is commonly in it the only equality worth regarding, that of goodwill; whereas the commands of the sugar-boiler or the screw-maker to their brothers are probably given with a frown and received with a scowl. Social inequality, since it arises from unalterable nature and inevitable chance, is irritating only when it is not recognised. The American plutocrat may be forced to travel for a week in the company of a hodman, because American theories discountenance first and third class carriages; but catch him speaking to him! Whereas an English duke, if by chance thrown into the companionship of an honest countryman, would be on the best of terms with him before an hour was over, and the good understanding between the two would be made all the easier should the latter have on his distinguishing smock-frock. The genuine Tory is the most accessible of persons, the genuine Radical the least so. The one takes things as they are and must be, the other views them as they are not and cannot be, and, kicking against imaginary evils, often pays the penalty of finding himself firmly saddled with the realities. “One can live in a house without being an architect,” and it is not at all necessary that the common people should understand the English constitution in order to feel that their lives are the sweeter and nobler because they are members of its living organism. Not a ploughboy or a milkmaid but would feel, without in the least knowing why, that a light had passed from their lives with the disappearance of social inequalities, and the consequent loss of their dignity as integral parts of a somewhat that was greater than themselves.