what they say of each party; whereas, if falsehood is employed, nothing but vexation can ensue; for they who have been deceived hate one another, and those most of all who brought them together. Now, I hold this observation of Aspasia to be right, and not less to concern the point in question: and, therefore, I think I cannot urge any thing in your behalf, Critobulus, which strict truth will not make good."

"Which is as much as to say," replied Critobulus, "that if I have good qualities sufficient to make myself beloved, I may then have your helping hand: but, otherwise, you are not so very much my friend as to be at the trouble to feign any for me."

"And by which of these methods shall I best serve you, Critobulus? Bestowing on you some praise, which, after all, is not your due, or exhorting you to act in such a manner as may give you a just claim to it, and that from all mankind? Let us examine the matter, if you are still doubtful. Suppose I should recommend you to the master of a ship, as a skilful pilot, and on this you were admitted to direct at the helm, must not destruction to yourself, as well as the loss of the ship, be the inevitable consequence? Or suppose I spoke of you everywhere as a great general, or able statesman, and you, on the credit of this false representation, were called to determine causes, preside in the council, or command the army, would not your own ruin be involved in that of your country? Nay, were I only to commend you as a good economist to my neighbour, and thereby procure for you the management of his affairs, and the care of his family, would not you expose yourself to much ridicule, at the same time that you were exposing him to ruin? But the surest, as the shortest way, to make yourself beloved and honoured, my Critobulus, is to be indeed the very man you wish to appear. Set yourself, therefore, diligently to the attaining of every virtue, and you will find, on experience, that no one of them whatsoever but will flourish and gain strength when properly exercised. This is the counsel I have to give you, my Critobulus. But, if you are of a contrary opinion, let me know it, I en. treat you."

"Far from it," replied Critobulus; " and I should only bring shame upon myself by contradicting you, since thereby I should contradict the sure principles of truth and virtue."

VII. Socrates had the greatest tenderness for his friends. Had ignorance or imprudence brought them into difficulties, Socrates, by his good advice, would often set them at ease. Or, if sinking under poverty, he would procure to them relief, by pressing upon others the duty of mutual assistance.

I will give some instances of his sentiments on such occasions.

Perceiving on a time a deep melancholy on the countenance of one of his friends, " You seem oppressed," said he, "Aristarchus ; but impart the cause of it to your friends; they may be able to relieve you.'

"I am indeed," said Aristarchus, “oppressed Iwith no small difficulty: for since our late troubles, many of our men being fled for shelter to the Piræus, the women belonging to them have all poured down upon me; so that I have at present no less than fourteen sisters, and aunts, and cousins, all to provide for! Now, you know, my Socrates, we can receive no profit from our lands; for these our enemies bave got into their possession: nor yet from our shops and houses in the city; since Athens hath scarcely an inhabitant left in it. Nobody to be found neither to purchase our wares ; nobody to lend us money, at what interest soever: so that a man may as well hope to find it in the very streets as to borrow it any where. Now, what am I to do, my Socrates, in this case? It would be cruel not to relieve our relations in their distress; and yet, in a time of such general desolation, it is impossible for me to provide for so great a number."

Socrates having patiently heard out his complaint,-" Whence comes it," said be, "that we see Ceramo not only provide for a large family, but even become the richer by their very means; while you, Aristarchus, are afraid of being starved to death, because some addition hath been lately made to yours?"

"The reason is plain," replied Aristarchus ; "Ceramo's people are all slaves; whereas those with me are every one of them free."

"And which, in your opinion, do you rate the highest? Ceramo's slaves, or the free people your house is filled with ?"

"There can be no comparison."

"But is it not then a shame," said Socrates, "that your people, who so far exceed in worth, should reduce you to beggary, whilst those with Ceramo make him a rich man ?"

"Not at all," replied Aristarchus: "the

"May we be said to be masters of some trade when we understand how to make things which are useful?"

"No doubt of it."

"Is flour or bread useful?" "Certainly."

"And clothes, whether for men or women, are they useful?"

"Who doubts it ?" said Aristarchus.

hath bestowed; or, with arms across, sit listless and musing, considering only the means by which others may provide for us? And verily, if I may speak my mind to you freely, I should suppose, Aristarchus, you cannot have any great love for your guests, in your present situation; nor they for you. You think them a burthen; and they perceive you think them so and it will be well if discontent does not increase daily, till all gratitude and affection

"So far from it," replied Aristarchus, "that I question not their being able to perform any one of them."

"But of what are you afraid then, my Aristarchus. Nausycides with one of these can maintain himself and family; and not only so, but buy flocks and herds, and accommodate the republic with a round sum on occasion: Cyribes also supports his household in ease and affluence by making bread: Demeas, the Collytensian, his, by making cassocks: Menon, his, by making of cloaks: and the Megarensians theirs, by making of short jackets."

"That is true," interrupted Aristarchus; "for the way with these is to buy Barbarians, whom they can compel to labour: but I can do no such thing with the women who live with me; they are free, they are my relations, Socrates."

"And so, because they are free, and related to you, they are to do nothing but eat and sleep! Do you suppose, Aristarchus, that such as live in this manner are more content than others? or enjoy more happiness than they, who by their labour earn bread for their families? Suppose you that idleness and inattention can gain any useful knowledge, or preserve in the memory what hath been already gained? That they can keep the man in health, add strength to his body, and gold to his stores, or give security to what he hath already in his possession; and shall labour and industry stand him in no stead? To what purpose, I pray you, did your relations learn any thing? Did they resolve at the time to make no use of their knowledge? Or, rather, did they not intend from it some advantage to themselves, or benefit to others? Surely we give small proof of our wisdom when we thus decline all employment. For, which is most reasonable -procuring to ourselves the things that are

once in what manner they may become useful; and you will henceforth regard them with complacency and satisfaction; while they, perceiving it, will hardly be wanting in affection to you. They will be able to look back with pleasure, not pain, on all you have done for them: and the sweet familiarity of friendship, together with all the tender charities arising from the sacred ties of consanguinity, will again be restored to your happy society! Were the employments indeed of that nature as would bring shame along with them, death itself were to be chosen rather than a subsistence so obtained but such as they are skilled in, are, as I suppose, decent and honourable; to be performed with pleasure, since they can perform them with so much ease. Delay not then, my Aristarchus, to propose what may be of so much advantage both to them and you; and doubt not their compliance with what they must perceive to be so very reasonable."

"O heavens!" cried Aristarchus; "what truths have I now heard! But your advice, my Socrates, shall be regarded as it ought: hitherto I have been afraid to borrow money of my neighbour, as not knowing, when spent, by what means to repay it; but my scruples are now over this moment I will buy such materials as may be wanted."

Nor did he at all cool in his resolutions. Wool, with whatever was necessary for the working of it, were sent in by Aristarchus ; and each one was employed from morning to night. Melancholy gave way to continual cheerfulness; and mutual confidence took the place of that mutual suspicion, which, till then, had possessed the minds of Aristarchus and his guests. They consider him now as their generous protector; and his love for them increased in proportion to their usefulness.

Some time afterward, Aristarchus coming to see Socrates, related with much pleasure in

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"Acquaint them," answered Socrates, "with the fable of the dog. You must know," continued he, "that in the days of yore, when brutes could talk, several of the sheep coming to their master, Is it not strange, sir!' say they to him, that we, who provide you with milk, and wool, and lambs, have nothing at all - given us but what we can get off the ground ourselves; while the dog there, who cannot so much as help you to one of them, is pampered and fed with the very bread you eat of? 'Peace!' cries the dog, who overheard their complaint; it is not without reason I am taken most care of; for I secure you from the thief and the wolf; nor would you, wretches! dare to eat at all, if I did not stand sentinel, to watch and defend you.' The sheep, saith the fable, on hearing this, withdrew, convinced that | the dog had reason on his side: and do you, Aristarchus, convince your guests that it is by your care they are protected from harm; and enjoy a life of security and pleasure."

VIII. At another time, Socrates meeting his old friend Eutherus, whom he had not seen for many years, asked him, "Where he came from ?"

"From no great distance, at present," replied Eutherus. "Towards the end of our late destructive war, I returned, indeed, from a long journey. for, being dispossessed of all the estate I had on the frontiers of Attica, and my father dying, and leaving me nothing here, I was obliged to gain a subsistence by my labour wherever I could: and thought it better to do so, than beg of any one; and borrow I could not, as I had nothing to mortgage."

"And how long," said Socrates, "do you imagine your labour will supply you with necessaries ?"

"Not long."

"And yet age increases the number of our wants, at the same time that it lessens our power of providing for them ?"

"It does so."

"Would it not then be more advisable, my Eutherus, to seek out for some employment, which might enable you to lay up some little for old age? What if you were to go to some wealthy citizen, who may want such a person, to assist him in gathering in his fruits; inspect

"But slavery, my Socrates, is a thing I can ill submit to."

"Yet magistrates, Eutherus, and those who are employed in public affairs, are so far from being conisdered as slaves on that account, that, on the contrary, they are held in the highest estimation."

"It may be so, Socrates, but I never can bear the being found fault with."

"And yet," saith Socrates, "you will be hard set to do any one thing whose every circumstance is secure from blame. For it is difficult so to act, as to commit no error; which yet if we could, I know of no security against the censure of ill judges and truly I should wonder, Eutherus, if what you are at present employed about could be performed in such a manner as to escape all blame. It seems therefore to me, that all you can do, is only to take care, as far as may be, to keep clear of those people who seem glad to find fault; and seek out such as are more candid. Which done, pursue with steadiness and alacrity whatever you undertake, but beware how you undertake any thing beyond your power. Thus will your indigence find relief, without the hazard of much blame to you. Certainty shall take the place of a precarious subsistence, and leave you to the full enjoyment of all the peaceful pleasures of old age!"

IX. I remember one day Crito complaining how difficult it was at Athens for a man who loved quiet to enjoy his fortune in security: "For," said he, "I have now several lawsuits on my hands, for no other reason, that I can guess at, but because they know I would rather pay my money than involve myself in business and perplexity."

Socrates asked, "If he kept never a dog, to defend his sheep from the wolves?"

I keep several," said Crito, "as you may imagine; and they are of no small use to me." Why then," said Socrates, "do you not engage some person in your service, whose vigilance and care might prevent others from molesting you?"

"So I would, my Socrates, did I not fear that this very man might, at last, turn against

me."

"But wherefore should you fear this? Are you not pretty certain, that it may be more for

the interest of people to keep on good terms with you, than have you for an enemy. Believe me, my Crito, there is many a man in Athens who would think himself very much honoured by your friendship." Saying this, Archidemus came immediately into their mind; a man able and eloquent, and, withal, well versed in business; but poor, as being one of those few who are not for having whatever they can lay hands on. He loved honest men; though he would often say, nothing was more easy than to grow rich by calumny. To this man, Crito, in consequence of what Socrates had said to him, would send corn, or wool, or wine or oil, or any other produce of his estate, when they brought him those things from the country and when he sacrificed to the gods, he sent for him to the feast, nor ever omitted any opportunity of showing respect to him. Archidemus seeing this, began to detach himself from all other dependencies, and consider Crito's house as the place that would shelter him from every want. He therefore gave himself entirely to him and discovering that Crito's false accusers were guilty of many crimes, and had made themselves many enemies, he undertook to manage them. He therefore summoned one of them to answer for an offence, which, if proved against him, must subject him at least to a pecuniary mulct, if not to corporal punishment. The man, knowing how little he could defend his malepractices, endeavoured by every art to make Archidemus withdraw his prosecution, but to no purpose; for he would never lose sight of him till he had compelled him not only to leave Crito in peace, but purchase his own with no inconsiderable sum of money. Archidemus having conducted this affair, and many others of the same nature, successfully, Crito was thought not a little happy in having his assistance and as the shepherds ofttimes avail themselves of their neighbour's dog, by sending their sheep to pasture near him, Crito's friends would entreat him to lend Archidemus to them. He, on his side, was glad of an opportunity to oblige his benefactor; and it was observed, that not only Crito himself, but all his friends, lived free, for the future, from any molestation. Likewise, when any reproached him with having made his court to Crito for

:

his own interest: "And which," said he, "do you think the most shameful? serving the good who have already served you, and joining with them in their opposition to the wicked; or, confederating with the bad, assist them the more effectually to oppress the virtuous, and thereby make every honest man your enemy?"

From this time Archidemus lived in the strictest intimacy with Crito; nor did Crito's friends less honour and esteem him.

X. I remember Socrates once saying to Diodorus, "Suppose, Diodorus, one of your slaves ran away from you, would you be at any pains to recover him ?"

But what if a friend, something of more worth to you than a thousand slaves, were reduced to want, would it not become you, Diodorus, to relieve him? You know him for a man incapable of ingratitude; nay, one who would even blush to lie under an obligation without endeavouring to return it. You know too, that the service of him who serves from inclination—who not only can execute what you command, but of himself find out many things that may be of use to you-who can deliberate, foresee, and assist you with good counsel-is infinitely of more value than many slaves? Now good economists tell us, it is right to purchase when things are most cheap ; and we can scarcely recollect the time, at Athens, when a good friend might be had for such a pennyworth.”

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"You are in the right," said Diodorus; therefore you may bid Hermogenes come to me." Not so neither," returned Socrates; " for, since the benefit will be reciprocal, it seems just as reasonable that you go to him, as he come to you."

In consequence of this discourse, Diodorus went himself to Hermogenes, and, for a small consideration, secured a valuable friend, whose principal care was to approve his gratitude, and return the kindness shown him with many real services.