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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.

This behaviour in Cenodoxus may, in some measure, account for an observation we must have frequent occasion to make; that the conversation of men of very moderate capacities is often preferred to that of men of superior talents; in which the world act more wisely than at first they may seem; for, besides that backwardness in mankind to give their admiration, what can be duller or more void of pleasure than discourses on subjects above our comprehension? It is like listening to an unknown language; and, if such company is ever desired by us, it is a sacrifice to our vanity, which imposes on us to believe that we may by these means raise the general opinion of our own parts and knowledge, and not from that cheerful delight which is the natural result of an agreeable conversation.

There is another very common fault, equally destructive of this delight, by much the same means, though it is far from owing its original to any real superiority of parts and knowledge; this is discoursing on the mysteries of a particular profession, to which all the rest of the company, except one or two, are utter strangers. Lawyers are generally guilty of this fault, as they are more confined to the conversation of one another; and I have known a very agreeable company spoilt, where there have been two of these gentlemen present, who have seemed rather to think themselves in a court of justice than in a mixed assembly of persons met only for the entertainment of each other.

But it is not sufficient that the whole company understand the topic of their conversation; they should be likewise equally interested in every subject not tending to their general information or amusement; for these are not to be postponed to the relation of private affairs, much less of the particular grievance or misfortune of a single person. To bear a share in the afflictions of another is a degree of friendship not to be expected in a common acquaintance; nor hath any man a right to indulge the satisfaction of a weak and mean mind by the comfort of pity at the expence of the whole company’s diversion. The inferior and unsuccessful members of the several professions are generally guilty of this fault; for, as they fail of the reward due to their great merit, they can seldom refrain from reviling their superiors, and complaining of their own hard and unjust fate.