Perfon by the Word Senfuality, rather than Pleafure hitherto
commonly ufed, may be allowed ; as it feemed, that Pleafure
fhould always be conffdered, not as contrary to t but a fure
Attendant on Virtue.



IL) SOCRATES. 97

nothing excellent, fhall be obtained without
Care and Labour : They give no real Good,
no true Happinefs on other Terms. If there-
fore you would fecure the Favour of thefe
Gods, adore them. If you would conciliate to
yourfelf, the Affection of your Friends, be of
Ufe to them. If to be honoured and refpefted
of the Republic be your Aim, Ihew your
Fellow-Citizens how effe&ually you* can ferve
them : But if it is your Ambition that all
Greece fnall efteem you, let all Greece lhare
the Benefits arifing from your Labours. If
you wim for the Fruits of the Earth, culti-
vate it : If for the Increafe of your Flocks,
or your Herds, let your Flocks and your
Herds have your Attendance, and your Care:
And if your Defign is to advance yourfelf
by Arms-, if you wilh for the Power of de-
fending your Friends, and fubduing your
Enemies ; learn the Art of War under thofe
who are well acquainted with it -, and, when
learnt, employ it to the beft Advantage.
And, if to have a Body, ready and well able
to perform what you wifh from it, be your
Defire; fubjedt your's to your Reafon ; and
let Exercife and hard Labour give to it-
Strength and Ability,"

N AT



MEMOIRS of (B.

AT thefe Words, asPnoDicus informs us, the
other interrupted her ; " You fee, faid me, my
HERCULES ! the long, the /rffomwjRoad fhe
means to lead you : But 7 can conduct you to
Happinefs by a Path more fhort, and eafy."

" MISERABLE Wretch I, replied VIRTUE!
what Happinefs can'ft thou boail of ! Thou,
who will not take, the leaft Pains to pro-
cure it ! Doth not Satiety always anticipate
Deflre ? Wilt thou wait 'till Hunger invites
thee to eat , or ftay 'till thou art thirfty before
thou drinkefl ? Or rather, to give fome
Relifh to thy Repaft, muft not Art be called
in, to fupply the Want of Appetite ; while
thy Wines, though coftly, can yield no De-
light j but the Ice in Summer is fought for,
to cool, and make them grateful to, thy Pa-
late ! Beds of Down, or the fofteft Couch,
can procure no Sleep for thee^ whom Idlenefs
inclines to feek for Repofe ; not Labour, and
Fatigue, which alone prepare for it. Nor doit
thou leave it to Nature to direcl thee in thy
Pleafures , but all is Art, and fhamelefs Im-
purity : The Night is polluted with Riot, and
Crimes i while the Day is given up to Sloth,
and Inactivity : And, though immortal,

thou



II.) SOCRATES. 99

thou art become an Out-caft from the Gods ;
and the Contempt and Scorn of all good Men !
Thou boafteft of Happinefs^ but what Happi-
nefs can'ft thou boaft of ? Where was it that
the fweetefl of all Sounds, the Mufic of juft
Self-praife, ever reached thine Ear ? Or, when
couldft thou view with Complacency and Sa-
tisfaction, one worthy Deed, of thy own per-
forming ? Is there any who will truft thy
Word-, or depend upon thy Promife; or, if
found in Judgment, be of thy Society ? For,
among thy Followers, which of them, in
Youth, are not altogether effeminate, and in-
firm of Body ? Which of them, in Age, not
ftupid, and debilitated, in every Faculty of
the Mind ? While wafting their Prime in
thoughtlefs Indulgence, they prepare for them-
felves, all that Pain, and Remorfe, fo fure to
attend the Clofe of fuch a Life ! Afhamed
of the Pad ; afrlicled with the Prelent ,
they weary themfelves in bewailing that Folly,
which lavifhed on Youth all the Joys of Life ,
and left nothing to old Age, but Pain and Im-
becility!

As for me my Dwelling is alone with the

Gods, and good Men ; and, without we* no-

N 2 thing



loo MEMOIRS of (B.

thing great, nothing excellent can be per-
formed j whether on Earth, or in the Hea-
vens y fo that my Praife, my Efteem, is, with
all who know me ! I make the Labour of the
Artiit, pleafant , and bring to the Father of
his Family, Security, and Joy , while the
Slave, as his Lord, is alike my Care. In Peace,
I direct to the mod ufeful Counfelsj in War,
approve myfelf a faithful Ally, and /only
can tie the Bond of indifToluble Friendihip.
Nor do my Votaries even fail to find Pleafure
in their Repafts, though fmall Coft is wanted
to furnifh out their Table , for Hunger, not
Art, prepares it for them , while their Sleep
which follows the Labour of the Dav-, is far
more fweet, than whatever Expence can pro-
cure for Idleness , yet, fweet as it is, they quit
It unreluctant, when called by their Duty,
whether to the Gods, or Men. The Young
enjoy the Applaufe of the Agtd \ the Aged,
are reverenced and refpected by the Young.
Equally delighted with reflecting on the Paft,
or contemplating the Prefent , their Attach-
ment to me, renders them favoured of the
Gods, dear to their Friends, and honoured by
their Country. And when the fatal Hour is

arrived ,






II.) SOCRATES. loi

arrived j they fink not, like others, into an
inglorious Oblivion; but, immortalized by
Fame, flourifh for ever in the grateful Remem-
brance of admiring Pofterity ! Thus, O HER-
CULES ! thou great Defcendant of a glorious
Race of Heroes ! thus, mayeil thou attain,
that fupreme Felicity, wherewith I have been
impowered to reward all thofe, who willingly
yield themfelves up to my Direction."

" SEE here, my ARISTIPPUS, continued
SOCRATES, fee here the Advice which PRO-
DI cus tells us, Virtue gave the young Hero.
He cloaths it, as you may fuppofe, in more
exalted Language, than I have attempted ^
but it will be your Wifdom if you endeavour
to profit from what he hath faid, and confider
at prefent, what may befal you hereafter." (s)

CHAP.

(g) One would have thought, this fingle Converfation
alone, fufficient to have reclaimed AR.IST.IPPUS ; but the
Badnefs of his Difpofition, like to that of CKITIAS and AL-
CIBJADES, prevailed over the Precepts of SOCRATES ; illuf-
trated as they were, by the beautiful Picture borrowed from
PRODICUS. He became afterwards the Founder of a Seel
f Philofophers, whofe leading Tennet was, " that Man
was born for Pleafure 5 and that Virtue is only ib fnr lauda-
ble, as it conduces thereto." One of his Diiciples taught
publickly, that there were no Gods : A fhort and cafv Tr-n-
fiticn fron; Vice and Senfualiiv to Athcifm.



102 MEMOIRS of

3yOH3y^^



CHAR II.

QO CRATES feeing his eldett Son LAM-
O PROCLES, enraged with his Mother, fpoke
to him in the following Manner. " Tell me,
my Son, faid he, did you ever hear of any
who were called ungrateful ? "

" MANY, replied LAMPROCLES."

" DID you confider what gained them this
Appellation ? "

" THEY were called ungrateful, becaufc
having received Favours, they refufed to make
anyReturn."

" INGRATITUDE then fhould feem one
Species of Injuftice ? "

" MOST certainly."

** HAVE you ever examined thoroughly
what Ms Sort of Injuftice is ? Or, do you

think^



SOCRATES. 103



think, LAMPROCLES, becaufe we are only
faid to be unjuft when we treat our Friends ill,
not fo when we injure our Enemies -, therefore,
we are indeed unjuft when we are ungrateful to
our Friends^ but not fo, when only ungrateful
to our Enemies . ? "

" I HAVE confidered it thoroughly, re-
plied LAMPROCLES , and am convinced, that
to be ungrateful, is to be unjuft ; whether the
Object of our Ingratitude be Friend or Foe.'*

" IF then, continued SOCRATES, Ingrati-
tude is Injuftice, it will follow, that the
greater the Benefit of which we are umind-
ful the more we are unjuft ? "

" MOST afiuredly."

" BUT where mall we find the Perfon who
hath received from any one, Benefits, fo great
or fo many, as Children from their Parents ?
To them it is they owe their very Exiftence. ;
and, in Confequence of this, the Capacity of
beholding all the Beauties of Nature ; toge-
ther with the Privilege of partaking of thofe
various Bleffings, which the Gods have fo

bountifully



104 MEMOIRS of (B.

bountifully difpenfed to all Mankind. Now
thefe are Advantages univerfally held fo inef-
timable, that, to be deprived of them, exciteth
our very ftrongeft Abhorrence : An Abhor-
rence well uiiderftood, when the Wifdom of
the Legiflature made Death to be the Punim-
ment of the moft atrocious Crimes ; rightly
judging, that the Terror wherewith every
one beheld it, would ferve the moft power-
fully to deter from the Commiflion of fuch
Offences, as they faw muft bring upon them
this greateft of all Evils. Neither fhould'ft thou
fuppofe it Senfuality alone, which induceth
Mankind to enter into Marriage ; lince,
not a Street but would furnifh with other
Means for its Gratification : But our Defire
is to find out one where-with to unite our-
felves, from whom we may reafonably ex-
pect a numerous, and a healthful Progeny.
The Hufband then turneth his Thoughts in
what Manner he may beft maintain the
Wife whom he hath thus chofen , and make
ample Provifion for his Children yet unborn ;
while fhe, on her Part, with the utmoft Dan-
ger to herfelf, bears about with her, for a
long Time, a moft painful Burthen. To tbis

ihe



II.) SOCRATES. 105

Ihe imparts Life and Nourishment ; and brings
it into theWorld, with inexpreflible Anguifh :
Nor doth her Tafk end here -, fhe is frill to
fupply the Food that mufl afterward fup-
port it. She watches over it with tender
Affedlion ; attends it, continually, with un-
wearied Care, although fhe hath received no
Benefit from it , neither doth it yet know
to whom it is thus indebted. She feeks, as
it were, to divine its Wants : Night or Day ;
her Solicitude and Labour knew no Inter-
million; unmindful of what hereafter may be
the Fruit of all her Pain. Afterward ; when
the Children are arrived at an Age capable to
receive Initruction how doth each Parent
endeavour to inftil into theirMinds, the Know-
lege which may beft conduce to their future
Well-doing : And- if they hear of any, better
qualified than themfelves for this important
Tafk to thefe they fend them without Regard
to the Expence ; fo much do they defire the
Happinefs of their Children ! "

" CERTAIN it is; replied LAMPROCLES ,
although my Mother had done this^ and a
thoufand Times more , no Man could bear
with fo much Ill-humour."

O " Do



106 MEMOIRS of (B.

" Do not you think it eafier to bear the
Anger of a Mother, than, that of a wild
Beaft ? "

" No ; not of fuch a Mother."

" BUT what Harm hath fhe done you?
Hath me kicked you, or bit you, as wild
Beads do when they are angry ? "

" No, but fhe utters fuch Things as no
one can bear from any Body."

" AND you, LAMPROCLES, what havejy<?#
not made this Mother bear, with your con-
tinual Cries, and untoward ReltlefTnefs ! what
Fatigue in the Day ? what Diflurbance in the
Night ? and what Pangs when Sicknefs at any
Time feized you ! "

" BUT however I never did, or faid any
Thing to make her afhamed of me."

" IT is well. But why, LAMPROCLES,
Ihould you be more offended with your Mo.
ther, than People on die Stage are with one
another? There is nothing fo injurious or re-
proachful that thefe do not often fay, yet no

one



II.) SOCRATES. 107

one becomes outrageous againft the Man whom
he hears threaten and revile him, becaufe he
well knows, he intends him no real Injury :
But you although you as well know that no
Hurt is defigned you, but, on the Contrary,
every Kindnefs -, you fly out into Rage againft
your Mother ! or, perhaps, you fuppofe, me
intended you fome Harm P "

" NOT at all; replied LAMPROCLES-, I
never once fufpecbed any fuch Matter."

" WHAT ! a Mother who thus loves you !
who, when you are Tick, fpareth no Means,
no Pains for your Recovery : Whofe Care is
to fupply your every Want; and whofe Vows
to the Gods are fo frequent on your Behalf!
Is me harm, and cruel? Surely, the Man
who cannot bear with fuch a Mother, cannot
bear with that which is moft for his Advantage t
But, tell me, continued SOCRATES, doth it
feem to you at all neceffary to mew Refpect
or SubmifTion to any one whatfoever ? Or, are
you indeed confcious of fuch a Degree of Self-
fufficiency, as makes it needlefs to pay any
Regard, whether to Magiftrate or General ? "

02 "So



io8 MEMOIRS of (B,

" So far from it, faid LAMPROCLES, I en-
deavour all I can, to recommend myfelf to
my Superiors."

" PERHAPS too, you would cultivate the
Good-will of your Neighbour, that he may fup-
ply you with Fire from his Hearth, when you
want it ; or yield you ready Afftftance, when
any Accident befals you ? "

u I WOULD, moft furely."



" AND if you were to go a Journey, or a
Voyage with any one , it would not be indif-
ferent to you, whether they loved, or hated



you ? "



No, certainly !



" WRETCH! to think it right to endea-
vour to gain the Good-will of thefe People 9
and fuppofe you are to do nothing for a Mo-
ther, whofe Love for you fo far exceeds that
of any other ! Surely you have forgot, that
while every other Kind of Ingratitude is pafled
over un-noticed by the Magiftrate, thofe who
refufe to return good Offices, in any other
Cafe, being only punifhed with the Contempt of






II.) SOCRATES. 109

/ | . ,

their Fellow-Citizens, the Man, who is want>
ing in RefpecT: to his Parents, /<?r this Man,
public Punifhments are appointed : W The
Laws yield him no longer their Proteftioni
neither is he permitted any Share in the Ad-
miniftration, fince they think no Sacrifice, of-
fered by a Hand fo impious, can be accepta-
ble to the Gods, or beneficial to Man : And
conclude the Mind, fo altogether degenerate,
equally incapable of undertaking any Thing
great, or executing any Thing juftly. For fuch
too as neglect to perform tfye Rites, of Sepul-
ture for their Parents -, for tbefe, the fame
Punifhments have been allotted by the Laws :
And particular Regard is had to thefe Points,
when Enquiry is made into the Lives and Be-
haviour of thofe who offer themfelves Candi-
dates for any public Employment. Yon,
therefore, O my Son ! will not delay, if wife,
to intreat Pardon of the Gods ; led they,
from whom your Ingratitude cannot be hid,
mould turn away their Favour from you ;
and be you likewife careful to conceal it from

the

(h) Neither was this confin'd to their immediate Parents,
but equally underftcod of their Grand-fathers, Grand-mo-
thers, aricf other Progenitors. -*-FOTTER.V Antiy.



no MEMOIRS of (B.

the Eyes of Men ; that you find not yourfelf
forfaken by all who know you : For no
one will expect a Return to his Kindnefs, how-
ever confiderable, from bim who can ihew him-
felf unmindful of what he oweth to his
Parents."






CHAP. III.



&*&*!&

I



SOCRATES having obferved that
REPHON and CH^RECRATES, two Bro-
thers, with whom he was acquainted, were at
Variance ; he wiflied very much to reconcile
them to each other. To which End, meeting
one of them, he faid to him : " What ; are
you then, CH^RECRATES, one of thofe merce-
nary Kind of People, who prefer Riches to a
Brother i and forget that thefe being only in-
animate Things, require much Vigilance and
Care to protect them ; whereas a Brother, en-
dued with Reafon and Reflection, is able to
give Affiftance and Protection to you ? And
befides , Brothers are fomewhat lefs plentiful
than Gold ! It is ftrange a Man ihould think

himfelf



II.) SOCRATES. in

himfelf injured becaufe he cannot enjoy his
Brother's Fortune ? Why not equally com-
plain of Injury done him by the reft of his
Fellow-Citizens-, becaufe the Wealth of the
whole Community doth not centre in him
alone ? But in this Cafe they can argue right j
and eafily fee, that a moderate Fortune, fecured
by the mutual Aid of Society, is much better
than the Riches of a whole City, attended with
the Dangers to which Solitude would expofe
them , yet admit not this Reafoning in Regard
to a Brother. If rich, they buy Slaves in
Abundance, to ferve them : They endeavour
all they can, to gain Friends to fupport them ;
but make at the fame Time, no Account of a
Brother , as if Nearnefs 'in Blood difqualified
for Friendfhip ! But, furely, to be born of the
fame Parents -, and educated in the fameHoufe,
ought rather to be confidered as fo many
powerful Cements , fince even wild Beafts
themfelves, mew fome Inclination to Animals
they are brought up with : And befides,CH^:-
RECRATES, he who hath ^Brother, is much
more regarded than he who hath none ; his
Enemies too, will be the lefs forward to moleft
him."

" I WILL



H2 MEMOIRS of (B.

<c I WILL not deny, replied CH/ERECRATES,
that &Br other ^ when fuch as he fhould be, is, as
you fay, an inestimable Treafure ; and therefore
we ought to bear long with one another ; fo
far from quarrelling on every (light Occafion ;
but, when this Brother fails, in every Particu-
lar ; and is, indeed, the very Reverfe of all he
ought to be, to keep on Terms with fuch a
one, is next to an Impoffibility."

" YOUR Brother then, my CH^RECRATES,
is difpleafing to every one ? Or are there fome,
to whom he can make himfelf very agreeable ? "

'" THEREFORE he the more deferves my
Hatred, faid CH^RECRATES; becaufe, where-
ever he comes he fails not to make himfelf
pleafing to others; whereas, he ieems to aim
at nothing but difpleafing me."

" BUT may not this happen,Cn^:RECRATES,
from your not knowing how to converfe, pro-
perly with a Brother ? As the Horfe, not un.
tra&able to others, becomes altogether unma-
nageable to the unfkilful Rider."

" AND why fhould /, who well know how
to return any Kindnefs fhewn me either in

Words



II.) SOCRATES. 113

Words or Adlions, be fuppofed ignorant in
what Manner to behave properly to a Brother ?
No ; but when I fee a Man catch at every
Opportunity to vex, and difoblige me , fhall
I, % after this, {hew Kindnefs to fuch a one ? I
cannot, SOCRATES ; nor will I even attempt
it ! "

" You furprize me, CH^ERECRATES !
Suppofe you had a Dog who watched and de-
fended your Sheep, diligently : 'This Dog
fawns and carefles your Shepherds, but fnarls
at you whenever you come near him. What
do you on thisOccafion ? Fly out into Rage?
Or endeavour, by Kindnefs, to reconcile him
to you ? You acknowledge a Brother, when
fuch as he ought to be, an invaluable Treafure :
You fay, you are not unacquainted with the
Arts of conciliating Favour and Affection ;
but yet are refolved to employ none of them,
to gain the Love of CH^REPHON ! "

" I DO not believe, SOCRATES, I have Arts
fufRcient to fucceed in fuch an Attempt."

" AND yet I fhould imagine, faid SOCRATES,

no new one neceflary: Pra6tife only thofe

P you



114' MEMOIRS of (B.

: \ '

you are already Matter of, and you will find
themTufficient to regain his Affection."

'" IF you know what thefe are, of Favour
inform me, replied CH^ERECRATES, for they
are unknown to me."

" SUPPOSE, CH^RECRATES, you wifhed
fome Friend to invite you to his Feaft, when
he offered Sacrifice , what Means would you
take to induce him thereto ? "

" INVITE him to one of mine."

" AND if you wanted him in your Abfence>
to manage your Affairs, what then ? "

" I WOULD try what I could to engage his
Gratitude, by firft rendering him the Service, I
wifhed to receive."

" BUT, fuppofe you defined to fecure for
yourfelf an hofpitable Reception in fome fo-
reign Country , what would you do ? "

" WHEN any of that Place came to Athens
I would invite them to my Flonfe, faid CH^E-

RECRATES;



II.) SOCRATES. 115

Gil

RE CRATES , and would fpare no Pains to afiift
them in difpatching the Bufmefs they came
for; that they, when I went thither, might
help me in Return, to expedite mine."

" Is it fo then ! replied SOCRATES', and
are you fo well fkilled in all the Arts of con-
ciliating Favour and Affection ; yet know no-
thing of the Matter ? But you are afraid,
CH^RECRATES, of making the firft Advances
to your Brother, left it fhould degrade you in
the Opinion of thofe who hear it ? Yet, fure -
ly, it ought not to be lefs glorious for a Man
to anticipate his Friends, in Courtefy and kind
Offices, than get the Start of his Enemies in
Injuries and Annoyance ! Had I thought
C/EREPHON as well difpofed as you towards a
Reconciliation ; I fhould have endeavoured to
have prevailed on him to make the firfl Ad-
vances , but you feemed to me the better
Leader in this Affair; and I fancied Succefs
the moil likely to enfue from it,"



" NAY now, SOCRATES, cried out

RECRATES, you certainly fpeak not with your

yfual Wifdom. What! would you have me

P 2 who



n6 MEMOIRS of (B.

who am the youngeft, make Overtures to my
Brother-, when in all Nations it is the un-
doubted Privilege of the Firft-born to lead
the Way ? "

" How, replied SOCRATES : Is it not the
Cuftom every-where for the Younger to yield
Precedency to the Elder ? Muft not he rife
at his Approach ; and give to him the Seat
which is moil honourable , and hold his Peace
'till he hath done fpeaking ? Delay not there-
fore, my CH^RE CRATES, to do what I advife :
Ufe your Endeavour to appeafe your Bro-
ther ; nor doubt his Readinefs to return your
Love. He is ambitious of Honour ; he hath
a Noblenefs of Difpofition : Sordid Souls, in-
deed, are only to be moved by mercenary
Motives -, but the Brave and Liberal are ever
beft fubdued by Courtefy, and Kindnefs."

" BUT fuppofe, my SOCRATES, when I
have adled as you advife, my Brother fhould
behave no better than he has done ? "

" SHOULD it prove fo, CH^RECRATES,

t

what other Harm can arife to you from it,
than that of having ihewn yourfelf a good

Man*



II.) SOCRATES. n 7

Man, and a good Brother to one who'fe 'Bad-
nefs of Tamper makes him undeferving of
your Regard ? But I have no Apprehenfion
of fo unfavourable an Ifiue to this Matter :
Rather, when your Brother (hall fee it your
Intention to conquer by Couftefy, he himfelf
will ftrive to excel in fo noble a Conteft. As
it is, 'nothing can be more deplorable than
your prefent Situation , it being no other than
as if thefe Hands, ordained of GOD for mu-
tual Afliftance, fhould fo far forget their Of-
fice, as mutually to impede each other : Or
thefe Feet, defigned by Providence for a reci-
procal Help, fhould entangle each other to the
Hindrance of both. But, furely, it fhews no
lefs our Ignorance and Folly, than works our
Harm; when we thus turn thofe Things into
Evil which were not created but for our Good.
And, truely, I regard a Brother as one of the
bed of Bleflmgs that GOD hath beftowed oil
us ; -two Brothers being more profitable to
each other, than two Eyes, or two Feet; or
any other of thofe Members which have been
given to us in Pairs ; for Partners, and Helps,
as it were, to each other, by a bountiful Provi-
dence. For whether we confider the Hands,

or



ir8 MEMOIRS of (B.

or the Feet ; they afllft not each other unle/s
placed at no great Diftance : And, even our
Eyes, whofe Power evidently appears of the
wideft Extent, are yet unable to take in, at
one and the fame View, the Front and theRe-
verfe of any one ObjecT: whatfoever, though
placed ever fo near them : But no Situation
can -hinder Brothers who live in Amity, from
rendering one another the moft eflential
Services."



CHAP. IV.

1ALS O remember a Difcourfe that SOCRA-
TES once held, concerning Friendfhip ;
which I think could not but greatly benefit
his Hearers ; fmce he not only taught us how
we might gain Friends ; but how to behave
towards them when gained. On this Occa-
iion he obfesved; " That although the Gene-
rality of Mankind agreed in efteeming a firm
and virtuous Friend, an invaluable PoiTefllon ;
yet were there very few Things about which,

they









II.) SOCRATES. 119

they gave themfelves lefs Trouble : They were
diligent, he faid, to purchafe Houfes and
Lands, and Slaves, and Flocks, and Houfliold
Goods , and when purchafed would take ho
little Pains to preferve them -, but, were no
Way felicitous either to purchafe or preferve a
Friend, however they might talk of the Ad-
vantages of having; one, Nay, he had feen
People, who, if they had a Friend and a Slave
fick at the fame Time, would fend for the
Phyfician , and try every means to recover the
Slave, while the Friend was left to take Care
of himfelf; and, if both died; it was eafy to
fee, how each flood in their Eftimation. Of
all their Pofiefiions, this alone was neglected :
They would even fuffer it to be loft for Want
of a little Attention. (*) Their Eftates here
and there, they could with Readinefs point out

to

(i) One Proof we have of this Want of Attention, even
in PERICLES himfelf; and which poflibly SOCRATES might
have in his Eye, though out of Refpect to his Memory he