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 scale, the more certainly is he deprived of this essential condition of happiness. The higher he goes, the narrower becomes his circle of associates; the lower sinks the moral and intellectual level of those to whose companionship he is restrained.

The peasant and his wife are free to enter into friendly relations with every one, and if a million men will have nothing to do with them, there remain eighty millions of people with whom they may fraternize, from Archangel to Astrakhan, without waiting for a ceremonious visit or an introduction. A clerk and his wife will find hundreds of people who are their equals; but the clerks of a higher rank will not admit them to a footing of social equality, and they, in their turn, are excluded by others. The wealthy man of the world reckons by dozens the families with whom he is willing to maintain social ties—all the rest of the world are strangers. For the cabinet minister and the millionaire there are only a dozen people as rich and as important as themselves. For kings and emperors, the circle is still more narrow. Is not the whole system like a great prison where each inmate is restricted to association with a few fellow-convicts?

Finally, the fifth condition of happiness is bodily health. And once more we find that as we ascend the social scale this condition of happiness is less and less within the reach of the followers of the doctrine of the world. Compare a family of medium social status with a family of peasants.