trouble; and the more property they have to perplex them, the less likely they are to find out what they really are. Nothing, therefore, can reach bad men which would do them good; nay, nothing which would not do them harm. They change whatever falls to their lot into their own evil nature; and things which elsewhere would, if given to better men, be both beautiful and profitable, are ruinous to them. They cannot, therefore, bestow benefits, because no one can give what he does not possess, and, therefore, they lack the pleasure of doing good to others. XIII. But, though this be so, yet even a bad man can receive some things which resemble benefits, and he will be ungrateful if he does not return them. There are good things belonging to the mind, to the body, and to fortune. A fool or a bad man is debarred from the first--those, that is, of the mind; but he is admitted to a share in the two latter, and, if he does not return them, he is ungrateful. Nor does this follow from our (Stoic) system alone the Peripatetics, also, who widely extend the boundaries of human happiness, declare that trifling benefits reach bad men, and that he who does not return them is ungrateful. We therefore do not agree that things which do not tend to improve the mind should be called benefits, yet do not deny that these things are convenient and desirable. Such things as these a bad man may bestow upon a good man, or may receive from him--such, for example, as money, clothes, public office, or life; and, if he makes no return for these, he will come under the denomination of ungrateful. "But how can you call a man ungrateful for not returning that which you say is not a benefit?" Some things, on account of their similarity, are included under the same designation, although they do not really deserve it. Thus we speak of a silver or golden box; ["The original word is 'pyx,' which means a box made of box-wood."] thus we call a man illiterate, although he may not be utterly ignorant, but only not acquainted with the higher branches of literature; thus, seeing a badly-dressed ragged man we say that we have seen a naked man. These things of which we spoke are not benefits, but they possess the appearance of benefits. "Then, just as they are quasi-benefits, so your man is quasi-ungrateful, not really ungrateful." This is untrue, because both he who gives and he who receives them speaks of them as benefits; so he who fails to return the semblance of a real benefit is as much an ungrateful man as he who mixes a sleeping draught, believing it to be poison, is a poisoner.