thoughtless, and the uneducated may indeed manifest a decided preference for the society of those whose pursuits and conversation are on a level with their own capacity; but you surely cannot regret that they should even manifestly (which however is not often ventured upon) shrink from your society.  “Like to like” is a proverb older than the time of Dante, whose answer it was to Can della Scala, when reproached by him that the society of the most frivolous persons was more sought after at court than that of the poet and philosopher.  “Given the amuser, the amusee must also be given."[71] You surely ought not to regret the cordon sanitaire which protects you from the utter weariness, the loss of time, I might almost add of temper, which uncongenial society would entail upon you.  In the affairs of life, you must generally make up your mind as to the good that deserves your preference, and resolutely sacrifice the inferior advantage which cannot be enjoyed with the greater one.  You must consequently give up all hope of general popularity, if you desire that your society should be sought and valued, your opinion respected, your example followed, by those whom you really love and admire, by the wise and good, by those whose society you can yourself in your turn enjoy.  You must not expect that at the same time you should be the favourite and chosen companion of the worthless, the frivolous, the uneducated; you ought not, indeed, to desire it.  Crush in its very birth that mean ambition for popularity which might lead you on to sacrifice time and tastes, alas! sometimes even principles, to gain the favour and applause of those whose society ought to be a weariness to you.  Nothing, besides, is more injurious to the mind than a studied sympathy with mediocrity:  nay, without any “study,” any conscious effort to bring yourself down to their level, your mind must insensibly become weakened and tainted by a surrounding atmosphere of ignorance and stupidity, so that you would gradually become unfitted for that superior society which you are formed to love and appreciate.  It is quite a different case when the dispensations of Providence and the exercise of social duties bring you into contact with uncongenial minds.  Whatever is a duty will be made safe to you:  it can only be from your own voluntary selection that any unsuitable association becomes injurious and dangerous.  Notwithstanding, however, that it may be laid down as a general rule that the wise will prefer the society of the wise, the educated that of the educated, it sometimes happens that highly intellectual and cultivated persons select, absolutely by their own choice, the frivolous and the ignorant for their constant companions, though at the same time they may refer to others for counsel, and direction, and sympathy.  Is this choice, however, made on account of the frivolity and ignorance of the persons so selected?  I am sure it is not.  I am sure, if you inquire into every case of this kind, you will