And they will appreciate your favours most highly if you wait till they ask for them. The sweetest meats, you see, if served before they are wanted, seem sour, and to those who have had enough they are positively nauseating; but even poor fare is very welcome when offered to a hungry man.

And how can I make them hunger for my fare?Why, in the first place, you must not offer it to them when they have had enough, nor prompt them until they have thrown off the surfeit and are beginning to want more; then, when they feel the want, you must prompt them by behaving as a model of propriety, by a show of reluctance to yield, and by holding back until they are as keen as can be; for then the same gifts are much more to the recipient than when they are offered before they are desired.

Then, Socrates, exclaimed Theodoté, why don’t you become my partner in the pursuit of friends?By all means — if you persuade me.And how am I to persuade you?That you will find out and contrive for yourself, if you want my help.Come and see me often, then.

Ah! said Socrates, making fun of his own leisurely habits, it’s not so easy for me to find time. For I have much business to occupy me, private and public; and I have the dear girls, who won’t leave me day or night; they are studying potions with me and spells.

Indeed! do you understand these things too, Socrates?Why, what is the reason that master Apollodorus and Antisthenes never leave me, do you suppose? And why do Cebes and Simmias come to me from Thebes? I assure you these things don’t happen without the help of many potions and spells and magic wheels.

Do lend me your wheel, that I may turn it first to draw you.But of course I don’t want to be drawn to you: I want you to come to me.Oh, I’ll come: only mind you welcome me.Oh, you shall be welcome — unless there’s a dearer girl with me!

On noticing that Epigenes, one of his companions, was in poor condition, for a young man, he said: You look as if you need exercise,ἰδιώτης is one who is ignorant of any profession or occupation: ἰδιωτικῶς ἔχειν here means to be ignorant of athletic training. Epigenes.Well, he replied, I’m not an athlete, Socrates.Just as much as the competitors entered for Olympia, he retorted. Or do you count the life and death struggle with their enemies, upon which, it may be, the Athenians will enter, but a small thing?

Why, many, thanks to their bad condition, lose their life in the perils of war or save it disgracefully: many, just for this same cause, are taken prisoners, and then either pass the rest of their days, perhaps, in slavery of the hardest kind, or, after meeting with cruel sufferings and paying, sometimes, more than they have, live on, destitute and in misery. Many, again, by their bodily weakness earn infamy, being thought cowards.

Or do you despise these, the rewards of bad condition, and think that you can easily endure such things? And yet I suppose that what has to be borne by anyone who takes care to keep his body in good condition is far lighter and far pleasanter than these things. Or is it that you think bad condition healthier and generally more serviceable than good, or do you despise the effects of good condition?

And yet the results of physical fitness are the direct opposite of those that follow from unfitness. The fit are healthy and strong; and many, as a consequence, save themselves decorously on the battle-field and escape all the dangers of war; many help friends and do good to their country and for this cause earn gratitude; get great glory and gain very high honours, and for this cause live henceforth a pleasanter and better life, and leave to their children better means of winning a livelihood.

I tell you, because military training is not publicly recognised by the state, you must not make that an excuse for being a whit less careful in attending to it yourself. For you may rest assured that there is no kind of struggle, apart from war, and no undertaking in which you will be worse off by keeping your body in better fettle. For in everything that men do the body is useful; and in all uses of the body it is of great importance to be in as high a state of physical efficiency as possible.

Why, even in the process of thinking, in which the use of the body seems to be reduced to a minimum, it is matter of common knowledge that grave mistakes may often be traced to bad health. And because the body is in a bad condition, loss of memory, depression, discontent, insanity often assail the mind so violently as to drive whatever knowledge it contains clean out of it.

But a sound and healthy body is a strong protection to a man, and at least there is no danger then of such a calamity happening to him through physical weakness: on the contrary, it is likely that his sound condition will serve to produce effects the opposite of those that arise from bad condition. And surely a man of sense would submit to anything to obtain the effects that are the opposite of those mentioned in my list.

Besides, it is a disgrace to grow old through sheer carelessness before seeing what manner of man you may become by developing your bodily strength and beauty to their highest limit. But you cannot see that, if you are careless; for it will not come of its own accord.

On a man who was angry because his greeting was not returned: Ridiculous! he exclaimed; you would not have been angry if you had met a man in worse health; and yet you are annoyed because you have come across someone with ruder manners!

On another who declared that he found no pleasure in eating: Acumenus, he said, has a good prescription for that ailment. And when asked What? he answered, Stop eating; and you will then find life pleasanter, cheaper, and healthier.

On yet another who complained that the drinking water at home was warm: Consequently, he said, when you want warm water to wash in, you will have it at hand.But it’s too cold for washing, objected the other.Then do your servants complain when they use it both for drinking and washing?Oh no: indeed I have often felt surprised that they are content with it for both these purposes.Which is the warmer to drink, the water in your house or Epidaurus water?The hot spring in the precincts of Asclepius’ temple at Epidaurus.Epidaurus water.And which is the colder to wash in, yours or Oropus water?The spring by the temple of Amphiaraus at Oropus in Boeotia.Oropus water.Then reflect that you are apparently harder to please than servants and invalids.

When someone punished his footman severely, he asked why he was angry with his man.Because he’s a glutton and he’s a fool, said the other: he’s rapacious and he’s lazy.Have you ever considered, then, which deserves the more stripes, the master or the man?