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＇5＇ See below； III。 x。 9； xi。 5； IV。 ii。 9； iv。 8； 〃Econ。〃 x。 1；
〃Cyrop。〃 I。 iv。 12； Plat。 〃Phaedr。〃 230 B。 Cf。 Shakesp。 〃by'r Lakin。〃
Well…tempered words： yet his self…restraint shone forth even more in
his acts than in his language。 Not only was he master over the pleasures
which flow from the body； but of those also which are fed by riches； his
belief being that he who receives money from this or that chance donor
sets up over himself a master； and binds himself to an abominable slavery。
VI
In this context some discussions with Antiphon the sophist＇1＇ deserve
record。 Antiphon approaches Socrates in hope of drawing away his
associates； and in their presence thus accosts him。
＇1＇ ｛o teratoskopos｝； 〃jealous of Socrates；〃 according to Aristotle
ap。 Diog。 Laert。 II。 v。 25。 See Cobet； 〃Pros。 Xen。〃
Antiphon。 Why； Socrates； I always thought it was expected of students
of philosophy to grow in happiness daily； but you seem to have reaped
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other fruits from your philosophy。 At any rate； you exist； I do not say live；
in a style such as no slave serving under a master would put up with。 Your
meat and your drink are of the cheapest sort； and as to clothes； you cling to
one wretched cloak which serves you for summer and winter alike； and so
you go the whole year round； without shoes to your feet or a shirt to your
back。 Then again； you are not for taking or making money； the mere
seeking of which is a pleasure； even as the possession of it adds to the
sweetness and independence of existence。 I do not know whether you
follow the common rule of teachers； who try to fashion their pupils in
imitation of themselves；＇2＇ and propose to mould the characters of your
companions； but if you do you ought to dub yourself professor of the art of
wretchedness。＇3＇
＇2＇ Or； 〃try to turn out their pupils as copies of themselves。〃
＇3＇ See Arist。 〃Clouds；〃 ｛on o kakodaimon Sokrates kai Khairephon｝。
Thus challenged； Socrates replied： One thing to me is certain；
Antiphon； you have conceived so vivid an idea of my life of misery that
for yourself you would choose death sooner than live as I do。 Suppose
now we turn and consider what it is you find so hard in my life。 Is it that
he who takes payment must as a matter of contract finish the work for
which he is paid； whereas I； who do not take it； lie under no constraint to
discourse except with whom I choose？ Do you despise my dietary on the
ground that the food which I eat is less wholesome and less stengthening
than yours； or that the articles of my consumption are so scarce and so
much costlier to procure than yours？ Or have the fruits of your marketing
a flavour denied to mine？ Do you not know the sharper the appetite the
less the need of sauces； the keener the thirst the less the desire for out…of…
the…way drinks？ And as to raiment； clothes； you know； are changed on
account of cold or else of heat。 People only wear boots and shoes in order
not to gall their feet and be prevented walking。 Now I ask you； have you
ever noticed that I keep more within doors than others on account of the
cold？ Have you ever seen me battling with any one for shade on account
of the heat？ Do you not know that even a weakling by nature may； by dint
of exercise and practice； come to outdo a giant who neglects his body？ He
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will beat him in the particular point of training； and bear the strain more
easily。 But you apparently will not have it that I； who am for ever training
myself to endure this； that； and the other thing which may befall the body；
can brave all hardships more easily than yourself for instance； who
perhaps are not so practised。 And to escape slavery to the belly or to sleep
or lechery； can you suggest more effective means than the possession of
some powerful attraction； some counter…charm which shall gladden not
only in the using； but by the hope enkindled of its lasting usefulness？ And
yet this you do know； joy is not to him who feels that he is doing well in
nothingit belongs to one who is persuaded that things are progressing
with him； be it tillage or the working of a vessel；＇4＇ or any of the thousand
and one things on which a man may chance to be employed。 To him it is
given to rejoice as he reflects； 〃I am doing well。〃 But is the pleasured
derived from all these put together half as joyous as the consciousness of
becoming better oneself； of acquiring better and better friends？ That； for
my part； is the belief I continue to cherish。
＇4＇ 〃The business of a shipowner or skipper。〃
Again； if it be a question of helping one's friends or country； which of
the two will have the larger leisure to devote to these objectshe who
leads the life which I lead to…day； or he who lives in the style which you
deem so fortunate？ Which of the two will adopt a soldier's life more
easilythe man who cannot get on without expensive living； or he to
whom whatever comes to hand suffices？ Which will be the readier to
capitulate and cry 〃mercy〃 in a siegethe man of elaborate wants； or he
who can get along happily with the readiest things to hand？ You； Antiphon；
would seem to suggest that happiness consists of luxury and extravagance；
I hold a different creed。 To have no wants at all is； to my mind； an attribute
of Godhead；＇5＇ to have as few wants as possible the nearest approach to
Godhead； and as that which is divine is mightiest； so that is next mightiest
which comes closest to the divine。
＇5＇ Cf。 Aristot。 〃Eth。 N。〃 x。 viii。 1。
Returning to the charge at another time； this same Antiphon engaged
Socrates in conversation thus。
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Ant。 Socrates； for my part； I believe you to be a good and upright man；
but for your wisdom I cannot say much。 I fancy you would hardly dispute
the verdict yourself； since； as I remark； you do not ask a money payment
for your society； and yet if it were your cloak now； or your house； or any
other of your posse