Now this conversation in our historian must be universal, that is, with all ranks and degrees of men; for the knowledge of what is called high life will not instruct him in low; nor, è converso, will his being acquainted with the inferior part of mankind teach him the manners of the superior. And though it may be thought that the knowledge of either may sufficiently enable him to describe at least that in which he hath been conversant, yet he will even here fall greatly short of perfection; for the follies of either rank do in reality illustrate each other. For instance, the affectation of high life appears more glaring and ridiculous from the simplicity of the low; and again, the rudeness and barbarity of this latter, strikes with much stronger ideas of absurdity, when contrasted with, and opposed to, the politeness which controls the former. Besides, to say the truth, the manners of our historian will be improved by both these conversations; for in the one he will easily find examples of plainness, honesty, and sincerity; in the other of refinement, elegance, and a liberality of spirit; which last quality I myself have scarce ever seen in men of low birth and education.

Nor will all the qualities I have hitherto given my historian avail him, unless he have what is generally meant by a good heart, and be capable of feeling. The author who will make me weep, says Horace, must first weep himself. In reality, no man can paint a distress well which he doth not feel while he is painting it; nor do I doubt, but that the most pathetic and affecting scenes have been writ with tears. In the same manner it is with the ridiculous. I am convinced I never make my reader laugh heartily but where I have laughed before him; unless it should happen at any time, that instead of laughing with me he should be inclined to laugh at me. Perhaps this may have been the case at some passages in this chapter, from which apprehension I will here put an end to it.