miracle enough certainly, for a man to double himself, and those that talk of tripling, talk they know not of what.  Nothing is extreme, that has its like; and he who shall suppose, that of two, I love one as much as the other, that they mutually love one another too, and love me as much as I love them, multiplies into a confraternity the most single of units, and whereof, moreover, one alone is the hardest thing in the world to find.  The rest of this story suits very well with what I was saying; for Eudamidas, as a bounty and favour, bequeaths to his friends a legacy of employing themselves in his necessity; he leaves them heirs to this liberality of his, which consists in giving them the opportunity of conferring a benefit upon him; and doubtless, the force of friendship is more eminently apparent in this act of his, than in that of Areteus.  In short, these are effects not to be imagined nor comprehended by such as have not experience of them, and which make me infinitely honour and admire the answer of that young soldier to Cyrus, by whom being asked how much he would take for a horse, with which he had won the prize of a race, and whether he would exchange him for a kingdom?  —­“No, truly, sir,” said he, “but I would give him with all my heart, to get thereby a true friend, could I find out any man worthy of that alliance.”—­[Xenophon, Cyropadia, viii. 3.]—­He did not say ill in saying, “could I find”:  for though one may almost everywhere meet with men sufficiently qualified for a superficial acquaintance, yet in this, where a man is to deal from the very bottom of his heart, without any manner of reservation, it will be requisite that all the wards and springs be truly wrought and perfectly sure.

In confederations that hold but by one end, we are only to provide against the imperfections that particularly concern that end.  It can be of no importance to me of what religion my physician or my lawyer is; this consideration has nothing in common with the offices of friendship which they owe me; and I am of the same indifference in the domestic acquaintance my servants must necessarily contract with me.  I never inquire, when I am to take a footman, if he be chaste, but if he be diligent; and am not solicitous if my muleteer be given to gaming, as if he be strong and able; or if my cook be a swearer, if he be a good cook.  I do not take upon me to direct what other men should do in the government of their families, there are plenty that meddle enough with that, but only give an account of my method in my own: 

          “Mihi sic usus est:  tibi, ut opus est facto, face.”

     ["This has been my way; as for you, do as you find needful. 
     —­“Terence, Heaut., i.  I., 28.]