Would we trust our flocks and our granaries in the hands of a drunkard?  Would we rely upon him for the conduct of any enterprise; and, in short, if a present were made us of such a slave, should we not make it a difficulty to accept him?  If, then, we have so great an aversion for debauchery in the person of the meanest servant, ought we not ourselves to be very careful not to fall into the same fault?  Besides, a covetous man has the satisfaction of enriching himself, and, though he take away another’s estate, he increases his own; but a debauched man is both troublesome to others and injurious to himself.  We may say of him that he is hurtful to all the world, and yet more hurtful to himself, if to ruin, not only his family, but his body and soul likewise, is to be hurtful.  Who, then, can take delight in the company of him who has no other diversion than eating and drinking, and who is better pleased with the conversation of a prostitute than of his friends?  Ought we not, then, to practise temperance above all things, seeing it is the foundation of all other virtues; for without it what can we learn that is good, what do that is worthy of praise?  Is not the state of man who is plunged in voluptuousness a wretched condition both for the body and soul?  Certainly, in my opinion, a free person ought to wish to have no such servants, and servants addicted to such brutal irregularities ought earnestly to entreat Heaven that they may fall into the hands of very indulgent masters, because their ruin will be otherwise almost unavoidable.”

This is what Socrates was wont to say upon this subject.  But if he appeared to be a lover of temperance in his discourses, he was yet a more exact observer of it in his actions, showing himself to be not only invincible to the pleasures of the senses, but even depriving himself of the satisfaction of getting an estate; for he held that a man who accepts of money from others makes himself a servant to all their humours, and becomes their slave in a manner no less scandalous than other slaveries.

CHAPTER VI.  THE DISPUTE OF SOCRATES WITH ANTIPHON, THE SOPHIST.

To this end it will not be amiss to relate, for the honour of Socrates, what passed between him and the sophist Antiphon, who designed to seduce away his hearers, and to that end came to him when they were with him, and, in their presence, addressed himself to him in these words:—­“I imagined, Socrates, that philosophers were happier than other men; but, in my opinion, your wisdom renders you more miserable, for you live at such a rate that no footman would live with a master that treated him in the same manner.  You eat and drink poorly, you are clothed very meanly—­the same suit serves you in summer and winter—­you go barefoot, and for all this you take no money, though it is a pleasure to get it; for, after a man has acquired it, he lives more genteely and more at his ease.  If, therefore, as in all other sorts of arts, apprentices endeavour to imitate their masters, should these who frequent your conversation become like you, it is certain that you will have taught them nothing but to make themselves miserable.”