only for a short time; he will soon emerge, he will soon leave that seeming cloud, and freely shed abroad his light without any hindrances." Could Socrates not have made an adequate return to Archelaus, if he had taught him to reign? as though Socrates would not benefit him sufficiently, merely by enabling him to bestow a benefit upon Socrates. Why, then, did Socrates say this? Being a joker and a speaker in parables--a man who turned all, especially the great, into ridicule--he preferred giving him a satirical refusal, rather than an obstinate or haughty one, and therefore said that he did not wish to receive benefits from one to whom he could not return as much as he received. He feared, perhaps, that he might be forced to receive something which he did not wish, he feared that it might be something unfit for Socrates to receive. Some one may say, "He ought to have said that he did not wish to go." But by so doing he would have excited against himself the anger of an arrogant king, who wished everything connected with himself to be highly valued. It makes no difference to a king whether you be unwilling to give anything to him or to accept anything from him; he is equally incensed at either rebuff, and to be treated with disdain is more bitter to a proud spirit than not to be feared. Do you wish to know what Socrates really meant? He, whose freedom of speech could not be borne even by a free state, was not willing of his own choice to become a slave. VII. I think that we have sufficiently discussed this part of the subject, whether it be disgraceful to be worsted in a contest of benefits. Whoever asks this question must know that men are not wont to bestow benefits upon themselves, for evidently it could not be disgraceful to be worsted by oneself. Yet some of the Stoics debate this question, whether any one can confer a benefit upon himself, and whether one ought to return one's own kindness to oneself. This discussion has been raised in consequence of our habit of saying, "I am thankful to myself," "I can complain of no one but myself," "I am angry with myself," "I will punish myself," "I hate myself," and many other phrases of the same sort, in which one speaks of oneself as one would of some other person. "If," they argue, "I can injure myself, why should I not be able also to bestow a benefit upon myself? Besides this, why are those things not called benefits when I bestow them upon myself which would be called benefits if I bestowed them upon another? If to receive a certain thing from another would lay me under an obligation to him, how is it that if I give it to myself, I do not contract an obligation to myself? why should I be ungrateful to my own self, which is no less disgraceful than it is to be mean to oneself, or hard and cruel to oneself, or neglectful of oneself?" The procurer is equally odious whether he prostitutes others or himself. We blame a flatterer, and one