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manners and tempers ? Ph. A very great one indeed ! Sy. That which is said of dogs you may understand of all other living creatures ; but it is not visible in any other creature so much as in horses. Ph. 'Tis true, but what do yo mean by all this ?
Sy. Whatsoever variety there is in the different kinds or forms of living creatures or in individuals, suppose the same to be in man. Among them you will find wolves of varioiis kinds, dogs in an unspeak- able variety, elephants, camels, asses, lions, sheep, vipers, apes, dragons, eagles, vultures, osti'iches, swallows, and what not. Ph. But what of all that ? Sy. There is no living creature so fierce but, being managed by art, it may be made useful, or at least not hurtful. Ph. I cannot for my life see what you drive at. Sy. There is a difference between a Spaniard, an Italian, a German, a Frenchman, and an Englishman. Ph. There is so. Sy. Besides, there is in every single man of these several nations a certain temper peculiar to himself. Ph. I confess it. Sy. If you shall nicely observe this variety, and accommodate yourself to each of their manners, you will easily bring it about that they will either all be your friends, or at least that none of them will be your enemies. Ph. What, would you have me to be a Polypus 1 Where is honesty and sincerity in the meantime?
Sy. There is in all common affairs a certain obsequiousness that does in nowise entrench upon honesty ; as, for instance, in Italy men kiss one another, which would be looked upon very absurd to do in Germany ; but instead of that, they give you their right hand. Again, in England it is the custom for men to kiss the women, even at church ; but if you should do this in Italy, it would be accounted a high crime. Again, it is accounted a piece of civility to give the cup to one that comes in when you are at dinner ; but in France it is looked upon as an affront. In these and the like cases persons may be complaisant without any detriment to honesty. Ph. But it is a very hard matter to be acquainted with the manners and tempers of every man of all nations. Sy. It is true, Philodoxus ; but if you would obtain a con- siderable reputation, and that by virtue, you must of necessity exercise no common virtue. You know virtue is conversant in difficulties, as old Hesiod taught before the peripatetics; and therefore, if you have a mind to eat honey, you must be content to bear with the trouble of bees.
Ph. I know that, and remember it very well; but that we are in quest of is, how to moderate envy. Sy. Then do you endeavour that in the camp you rather choose to be a common soldier than a general, and in such a war as is against enemies who are foreigners rather than your fellow-citizens and countrymen. In government rather choose those offices which are popular and ingratiating, as to defend is more popular than to accuse, to honour than to punish. But if any case happen, as it sometimes necessarily will, that is troublesome in its nature, if you cannot avoid acting in it, make it as easy as you can by moderation. Ph. How must that be done 1 Sy. Suppose you are a judge or an arbitrator, you must bear something hard upon one party or another; but be sure to manage the matter with so much equity that, if it be possible, he that you give the cause against may give you thanks.
Ph. How must that be managed 1 Sy. Suppose the action be to be
