This was a hit; but I did not want the subject to be so let off; I wanted a little more of the details of the demonstration which I was sure this keen ob server knew well how to furnish ; and I told him I was not satisfied.

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Why," said he, "here is a demonstration, or rather illustration, ready to our hands;" and he pointed to a peacock (we were in Maudlin Walk) which was strutting in the meadows close by; his tail spread, all over eyes and spangles, sparkling in the sun, the most complete, puffed-up coxcomb that could

be seen.

"Now, what would you say to yourself," continued Fothergill, "if you could be angry at that fool for giving himself such airs. See how he struts by you, absolutely bursting with disdain; yet you are unmoved, except it be to laugh."

"The comparison is not just," said I, "for the peacock is not a man.".

"No; but a man may be a peacock."

Another hit, for so I felt it, and was silent.

"Now, when you are most annoyed," proceeded he, “by the usurpation you complain of, you have only to fancy a truth-that the gentleman and lady usurpers are peacocks, and you may laugh at them as you do at this self-sufficient fowl."

"Very good," I returned; "but pray tell me how it is, that common dunghill fowls sometimes become peacocks too, and though they have little or no tails, are allowed to spread themselves to the sun, and strut in company with those beautiful birds, to the great an

noyance of their modest fellow dunghills, whom they treat as if they had never known them."

"Your metaphor," returned Fothergill," is rather elaborate and 'long drawn out,' though it has not much of 'linked sweetness.' But if you mean to ask how men of no birth, or distingnished connexions, and not remarkable for any shining abilities, genius, or powers of usefulness, come to be enlisted in the ranks of fashion, I, who am of no fashion myself, am little able to tell, particularly since, as far as I have observed, there are various steps in this ladder of ambition."

"Pray enlighten me by mentioning them.”

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Why, first, a most determined intrepidity of assurance, or (we may as well call it by its right name) immovable impudence, but directed by tact. Next, great suppleness, amounting to toadyism, though adroitly concealed. Thirdly, if not first, a most lavish expense in every possible way that can contribute to the amusement of the real sovereigns of the kingdom of fashion. Lastly (though that is a dangerous venture, and often fails), a most daring assumption of the envied crown, and a most impenetrable self-confidence in maintaining possession. This has been known to succeed in the instance of one or two great and original geniuses, but has most frequently been attended with the fate of the artist in Rasselas,' who attempted to fly, but failed, and was laughed at."

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Laughed at, I suppose," observed I, "not for the attempt, but the failure. But what if he succeed? Have I not reason to complain of the inequality of

mankind, that has put it in the power of a set of men, whom you yourself call fools, to exclude me from the power of”

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Being a fool too," interrupted Fothergill, in his tranchant manner.

"If they were all fools," returned I, rallying, "there would be little difficulty; but some of them have the character of men of talents, and are distinguished in society."

"Not the less fools, quoad our question," returned my opponent, "if they are what you say, and in so far, not the less to be laughed at, whatever their rank. But pray observe, that I am not myself such a fool as to run into a common-place, vulgar, unjust, and silly rhapsody against persons of real fashion, who must always be also persons of real distinction. I know my place, and, knowing it, respect my superiors in rank and power, and acknowledge them as such. It is only against persons so inferior in mind as to be content to play the lion among asses, and plume themselves on mere fortuitous advantages which depend not on themselves; it is these, or their upstart copyists, against whom I point my shafts. The last, ashamed of their origin, think to conceal it by false grandeur, and, above all, by an affected contempt for those whom they have left behind. These are absolutely below notice; and, in regard to those who have better claims on our respect, if they forfeit them, be assured it is only your own cowardice, or at least a cowardly sense of inferiority, that makes it troublesome to you."

"Aye! but if I am really inferior?"

“Inferior in what? Grant that you are so in birth, fortune, and even in talents, if you will-must there not be inequality wherever there is man?—but till you can show that inequality in these points produces inequality in happiness, or the care of heaven, you can show no real superiority in their possessors.'

"With you, then, servant and master are equal?" "In my view of it—that is, as regards happiness, respectability, and the care of heaven-yes! As relative terms-that is, as regards command and obedience-no!"

"Is the servant, then, as respectable as his master ?" "In those feelings of respect, caused by the sense of power, no.-In deference for a man perfect in his duty (if he is so), in that state of life to which it has pleased God to call him, indubitably yes.-At any rate, even in the case of master and servant, if the master plume himself on his relative superiority, he is a fool, and even the servant may laugh at him, though in his sleeve. Do you think Æsop did not often laugh at Xanthus, or Epictetus at Epaphroditus ? Suppose these two masters had been peacocks, or exclusives, would not these slaves, who were so much their superiors in sense, have despised them ?"

"Yes; but I am supposing men not inferior in sense, but really gifted, and well-bred."

"You suppose a contradiction; for no man of sense will despise a person not despicable; and no really well-bred man would make another, though

his inferior, feel his inferiority. It is only your people themselves of an equivocal caste-not with certainty defined and acknowledged-who, from very fear of their own place, intrench themselves in distance and superciliousness. Men and women of really high consideration can afford to be gracious; if they think they cannot, they are really poor, and you are richer than they. At best, they are mere spoiled children, and as such should be treated, and laughed at like our peacock here.

"Then as to your refinement in the art of selftormenting-your resolve, that a man shall not even think you beneath him, though he shew it not-if so, how will you find it out? find it out? Upon my Upon my word you are as ingeniously bent upon picking a quarrel as Sir Lucius O'Trigger. Sir, you lie.'- Sir, how can that be, when I have not spoken a word?'-'Sir, a man may think a lie as well as tell one, and I insist upon your fighting me.'

I own I felt this sarcasm; but, not to lose any part of what I wanted, I asked, "Will you let me suppose

"Every one talks of him as a demi-god. The glass of fashion. The observed of all observers.'"

"Yes! but observe,” said Fothergill, "only for his fashion, and the fashion only for his earldom and his fêtes-circumstances altogether adventitious, having nothing to do with himself. To go on with your passage,