As to your objection of my clothes, you appear to me, Antiphon, to judge quite amiss of the matter; for, do you not know that we dress ourselves differently only because of the hot or cold weather, and if we wear shoes it is because we would walk the easier?
But, tell me, did you ever observe that the cold hath hindered me from going abroad?
Have you ever seen me choose the cool and fresh shades in hot weather?
And, though I go barefoot, do not you see that I go wherever I will?
Do you not know that there are some persons of a very tender constitution, who, by constant exercise, surmount the weakness of their nature, and at length endure fatigues better than they who are naturally more robust, but have not taken pains to exercise and harden themselves like the others?
Thus, therefore, do not you believe that I, who have all my life accustomed myself to bear patiently all manner of fatigues, cannot now more easily submit to this than you, who have never thought of the matter?
If I have no keen desire after dainties, if I sleep little, if I abandon not myself to any infamous amour, the reason is because I spend my time more delightfully in things whose pleasure ends not in the moment of enjoyment, and that make me hope besides to receive an everlasting reward.

Besides, you know very well, that when a man sees that his affairs go ill he is not generally very gay; and that, on the contrary, they who think to succeed in their designs, whether in agriculture, traffic, or any other undertaking, are very contented in their minds.

Now, do you think that from anything whatsoever there can proceed a satisfaction equal to the inward consciousness of improving daily in virtue, and acquiring the acquaintance and friendship of the best of men?
And if we were to serve our friends or our country, would not a man who lives like me be more capable of it than one that should follow that course of life which you take to be so charming?
If it were necessary to carry arms, which of the two would be the best soldier, he who must always fare deliciously, or he who is satisfied with what he finds?
If they were to undergo a siege who would hold out longest, he who cannot live without delicacies, or he who requires nothing but what may easily be had?
One would think, Antiphon, that you believe happiness to consist in good eating and drinking, and in an expensive and splendid way of life.

For my part, I am of opinion that to have need of nothing at all is a divine perfection, and that to have need but of little is to approach very near the Deity, and hence it follows that, as there is nothing more excellent than the Deity, whatever approaches nearest to it is likewise most near the supreme excellence." Another time Antiphon addressed himself to Socrates: "I confess you are an honest, well-meaning man, Socrates; but it is certain you know little or nothing, and one would imagine you own this to be true, for you get nothing by your teaching.

And yet, I persuade myself, you would not part with your house, or any of the furniture of it, without some gratuity, because you believe them of some small value; nay, you would not part with them for less than they are worth: if, therefore, you thought your teaching worth anything you would be paid for it according to its value; in this, indeed, you show yourself honest, because you will not, out of avarice, cheat any man, but at the same time you discover, too, that you know but little, since all your knowledge is not worth the buying." Socrates answered him in this manner:--"There is a great resemblance between beauty and the doctrine of philosophers; what is praiseworthy in the one is so in the other, and both of them are subject to the same vice: for, if a woman sells her beauty for money, we immediately call her a prostitute; but if she knows that a man of worth and condition is fallen in love with her, and if she makes him her friend, we say she is a prudent woman.