The real Sokrates, since he talked incessantly and with every one, must of course have known how to diversify his conversation and adapt it to each listener. Xenophon not only attests this generally,[167] but has preserved the proofs of it in his Memorabilia--real conversations, reported though doubtless dressed up by himself. The conversations which he has preserved relate chiefly to piety and to the duties and proceedings of active life: and to the necessity of controuling the appetites: these he selected partly because they suited his proclaimed purpose of replying to the topics of indictment, partly because they were in harmony with his own _idéal_. Xenophon was a man of action, resolute in mind and vigorous in body, performing with credit the duties of the general as well as of the soldier. His heroes were men like Cyrus, Agesilaus, Ischomachus--warriors, horsemen, hunters, husbandmen, always engaged in active competition for power, glory, or profit, and never shrinking from danger, fatigue, or privation. For a life of easy and unambitious indulgence, even though accompanied by mental and speculative activity--"homines ignavâ operâ et philosophiâ sententiâ"--he had no respect. It was on this side that the character of Aristippus certainly seemed to be, and probably really was, the most defective. Sokrates employed the arguments the most likely to call forth within him habits of action--to render him [Greek: praktikô/teron].[168] In talking with the presumptuous youth Glaukon, and with the diffident Charmides,[169] Sokrates used language adapted to correct the respective infirmities of each. In addressing Kritias and Alkibiades, he would consider it necessary not only to inculcate self-denial as to appetite, but to repress an exorbitance of ambition.[170] But in dealing with Aristippus, while insisting upon command of appetite and acquirement of active energy, he at the same time endeavours to kindle ambition, and the love of command: he even goes so far as to deny the possibility of a middle course, and to maintain (what Kritias and Alkibiades[171] would have cordially approved) that there was no alternative open, except between the position of the oppressive governors and that of the suffering subjects. Addressed to Aristippus, these topics were likely to thrust forcibly upon his attention the danger of continued indulgences during the earlier years of life, and the necessity, in view to his own future security, for training in habits of vigour, courage, self-command, endurance. [Footnote 167: Xen. Mem. iv. 1, 2-3.] [Footnote 168: Xenoph. Memor. iv. 5, 1. [Greek: ô(s de\ kai\ praktikôte/rous e)poi/ei tou\s suno/ntas au)tô=|, nu=n au)= tou=to le/xô.]] [Footnote 169: Xenoph. Mem. iii. capp. 6 and 7.]