Though ne’er so hungry, never flatters any one.
Aristophanes too, exposes his contemptuous and arrogant disposition, speaking thus:—
You strut along the streets, and look around you proudly,
And barefoot many ills endure, and hold your head above us.
And yet, sometimes he adapted himself to the occasion and dressed handsomely. As, for instance, in the banquet of Plato, where he is represented as going to find Agathon.
XII. He was a man of great ability, both in exhorting men to, and dissuading them from, any course; as, for instance having discoursed with Theætetus on the subject of knowledge, he sent him away almost inspired, as Plato says. And when Euthyphron had commenced a prosecution against his father for having killed a foreigner, he conversed with him on the subject of piety, and turned him from his purpose: and by his exhortations he made Lysis a most moral man. For he was very ingenious at deriving arguments from existing circumstances. And so he mollified his son Lamprocles when he was very angry with his mother, as Xenophon mentions somewhere in his works; and he wrought upon Glaucon, the brother of Plato, who was desirous to meddle with affairs of state, and induced him to abandon his purpose, because of his want of experience in such matters, as Xenophon relates. And, on the contrary, he persuaded Charmidas to devote himself to politics, because he was a man very well calculated for such business. He also inspired Iphicrates, the general, with courage, by showing him the gamecocks of Midias the barber, pluming themselves against those of Callias; and Glauconides said, that the state ought to keep him carefully, as if he were a pheasant or a peacock. He used also to say, that it was a strange thing that every one could easily tell what property he had, but was not able to name all his friends, or even to tell their number; so careless were men on that subject. Once when he saw Euclid exceedingly anxious about some dialectic arguments, he said to him, “O Euclid, you will acquire a power of managing sophists, but not of governing men.” For he thought that subtle hair-splitting on those subjects was quite useless; as Plato also records in the Euthydemus.
XIII. And when Charmidas offered him some slaves, with the view to his making a profit of them, he would not have them; and, as some people say, he paid no regard to the beauty of Alcibiades.
XIV. He used to praise leisure as the most valuable of possessions, as Xenophon tells us in his Banquet. And it was a saying of his that there was one only good, namely, knowledge; and one only evil, namely, ignorance; that riches and high birth had nothing estimable in them, but that, on the contrary, they were wholly evil. Accordingly, when some one told him that the mother of Antisthenes was a Thracian woman, “Did you suppose,” said he, “that so noble a man must be born of two Athenians?” And when Phædo was reduced to a state of slavery, he ordered Crito to ransom him, and taught him, and made him a philosopher.
XV. And, moreover, he used to learn to play on the lyre when he had time, saying, that it was not absurd to learn anything that one did not know; and further, he used frequently to dance, thinking such an exercise good for the health of the body, as Xenophon relates in his Banquet.