In this context some discussions with Antiphon the sophist deserve record. Antiphon approaches Socrates in hope of drawing away his associates, and in their presence thus accosts him.
{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 reapedother 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 ****** 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, and propose to mould the characters of your companions; but if you do you ought to dub yourself professor of the art of wretchedness.
Or, "try to turn out their pupils as copies of themselves." 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? Hewill 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 nothing--it belongs to one who is persuaded that things are progressing with him, be it tillage or the working of a vessel, 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.
