Upon these conditions you may acquire friends; upon any other, you will have only fervants.

EVAGORAS.

I don't see the difficulty, which you feem to imagine, in establishing that eafe and freedom of commerce, that is effential to friendship. On the contrary, I fhould think that nothing could be more agreeable to a Prince, than to step afide, at certain feasons, from that tedious round of ceremony and conftraint which attends their elevation, to enjoy the sweets of freedom and ease in focial life. It is familiar converse that repairs the fatigues of grandeur, and affords the foftest and most delightful recreation amidst the cares and labours of a princely condition.

SOCRATES.

This is certainly true, Evagoras, and those Princes who are the moft jealous of the honours and refpect that their

station

tation demands, are fenfible of it, and feel it in the languor that loads their fpirits under the weight of their grandeur and a perpetual repetition of the fame ceremonies. But what is the confequence? why, they run from one extreme to another, and feek their recrea tion, not in a decent condefcenfion to the delightful commerce of the Wife and Good, but in the converfation of domeftics, comedians, and buffoons; which eclipfes their dignity, and debafes their grandeur. Weak minds act feldom by a juft measure. They foar, and creep by turns, and know not the middle way that leads between the towering heights of arrogance, and the groveling level of a mean familiarity.

EVAGORAS.

What then, Socrates, is that middle way that is neceffary to be obferved here?

SOCRATES.

A Prince that would follow this un

common

common path, muft chufe amidst his court, or in the country where he reigns,

a certain number of perfons the most remarkable for their merit and virtue, their prudence and knowledge, the luftre of their example, and the elegance of their demeanour; and with such may he pass both usefully and agreeably the hours that he fets apart for amusement and converfation. In this fociety; every thing relating to manners and behaviour fhould be the fame that is obferved in what we call polite company in private life, where perfons are independent, where they affemble through inclination, and are united by esteem, The Prince here muft behave precisely like a man of quality among his friends, He must require nothing on account of his rank. He muft fuffer contradiction he muft fhew towards others that attention and politenefs which he expects from them; and endeavour

;

to

to render himself agreeable by those manners, that please him in others. And now you have feen how a Prince fhould conduct himself with respect to men of all orders, and act the different parts that are configned to him on the theatre of life, with dignity, and with ease.

EVAGORAS.

I now fee plainly, that Prothymus and I went both too far. It is the natural defect of youth, like ours, to fall into extremes, and it is equally natural for the wifdom of Socrates to point out with perfpicuity the middle way.

The end of the Second Dialogue.

DIALOGUE HI

CONCERNING

The neceffity of raifing our thoughts to the Supreme Being, and the pleasure which arifes from this noble exercise of our reasonable faculties.

SOCRATES and EVAGORAS.

W

SOCRATES.

HAT are you reading, Evagoras, with fo much attention?

EVAGORA S.

I am reading the narration of a very remarkable and uncommon adventure; and I am really at a lofs whether I fhould confider it as an hiftory, or treat it as a fable.

SOCRA