To this Socrates replied: Antiphon, it is common opinion among us in regard to beauty and wisdom that there is an honourable and a shameful way of bestowing them. For to offer one’s beauty for money to all comers is called prostitution; but we think it virtuous to become friendly with a lover who is known to be a man of honour. So is it with wisdom. Those who offer it to all comers for money are known as sophists, prostitutors of wisdom, but we think that he who makes a friend of one whom he knows to be gifted by nature, and teaches him all the good he can, fulfils the duty of a citizen and a gentleman.

That is my own view, Antiphon. Others have a fancy for a good horse or dog or bird: my fancy, stronger even than theirs, is for good friends. And I teach them all the good I can, and recommend them to others from whom I think they will get some moral benefit. And the treasures that the wise men of old have left us in their writings I open and explore with my friends. If we come on any good thing, we extract it, and we set much store on being useful to one another.For my part, when I heard these words fall from his lips, I judged him to be a happy man himself and to be putting his hearers in the way of being gentlemen.

On yet another occasion Antiphon asked him: How can you suppose that you make politicians of others, when you yourself avoid politics even if you understand them?How now, Antiphon? he retorted, should I play a more important part in politics by engaging in them alone or by taking pains to turn out as many competent politicians as possible?

Let us next consider whether by discouraging imposture he encouraged his companions to cultivate virtue. I. vi. 22. For he always said that the best road to glory is the way that makes a man as good as he wishes to be thought. And this was how he demonstrated the truth of this saying:

Suppose a bad flute-player wants to be thought a good one, let us note what he must do. Must he not imitate good players in the accessories of the art? First, as they wear fine clothes and travel with many attendants, he must do the same. Further, seeing that they win the applause of crowds, he must provide himself with a large claque. But, of course, he must never accept an engagement, or he will promptly expose himself to ridicule as an incompetent player and an impostor to boot. And so, what with incurring heavy expense and gaining nothing, and bringing disgrace on himself as well, he will make his life burdensome, unprofitable and ridiculous.

So too if a man who is not a general or a pilot wanted to be thought a good one, let us imagine what would happen to him. If his efforts to seem proficient in these duties failed to carry conviction, would not his failure be galling to him? if they succeeded, would not his success be still more disastrous? for it is certain that if a man who knew nothing about piloting a ship or commanding an army were appointed to such work, he would lose those whom he least wanted to lose and would bring ruin and disgrace on himself.