Now there are but two ways to compass this, viz., by raising the lower, and by lowering what is higher. Let us suppose, then, that very unequal company I have before mentioned met; the former of these is apparently impracticable. Let Socrates, for instance, institute a discourse on the nature of the soul, or Plato reason on the native beauty of virtue, and Aristotle on his occult qualities--What must become of our dancing-masters? Would they not stare at one another with surprise, and, most probably, at our philosophers with contempt? Would they have any pleasure in such society? or would they not rather wish themselves in a dancing-school, or a green-room at the playhouse? What, therefore, have our philosophers to do but to lower themselves to those who cannot rise to them? And surely there are subjects on which both can converse. Hath not Socrates heard of harmony? Hath not Plato, who draws virtue in the person of a fine woman, any idea of the gracefulness of attitude? and hath not Aristotle himself written a book on motion? In short, to be a little serious, there are many topics on which they can at least be intelligible to each other. How absurd, then, must appear the conduct of Cenodoxus, who, having had the advantage of a liberal education, and having made a pretty good progress in literature, is constantly advancing learned subjects in common conversation? He talks of the classics before the ladies, and of Greek criticisms among fine gentlemen. What is this less than an insult on the company over whom he thus affects a superiority, and whose time he sacrifices to his vanity? Wisely different is the amiable conduct of Sophronus; who, though he exceeds the former in knowledge, can submit to discourse on the most trivial matters, rather than introduce such as his company are utter strangers to. He can talk of fashions and diversions among the ladies; nay, can even condescend to horses and dogs with country gentlemen. This gentleman, who is equal to dispute on the highest and abstrusest points, can likewise talk on a fan or a horse-race; nor had ever any one who was not himself a man of learning, the least reason to conceive the vast knowledge of Sophronus, unless from the report of others. Let us compare these together. Cenodoxus proposes the satisfaction of his own pride from the admiration of others; Sophronus thinks of nothing but their amusement. In the company of Cenodoxus every one is rendered uneasy, laments his own want of knowledge, and longs for the end of the dull assembly; with Sophronus all are pleased, and contented with themselves in their knowledge of matters which they find worthy the consideration of a man of sense. Admiration is involuntarily paid the former: to the latter it is given joyfully. The former receives it with envy and hatred; the latter enjoys it as the sweet fruit of goodwill. The former is shunned; the latter courted by all.