As an instance of this, Hecaton calls the case of Arcesilaus silly, and not to the purpose. Arcesilaus, he says, refused to receive a large sum of money which was offered to him by a son, lest the son should offend his penurious father. What did he do deserving of praise, in not receiving stolen goods, in choosing not to receive them, instead of returning them? What proof of self-restraint is there in refusing to receive another man's property. If you want an instance of magnanimity, take the case of Julius Graecinus, whom Caius Caesar put to death merely on the ground that he was a better man than it suited a tyrant for anyone to be. This man, when he was receiving subscriptions from many of his friends to cover his expenses in exhibiting public games, would not receive a large sum which was sent him by Fabius Persicus; and when he was blamed for rejecting it by those who think more of what is given than of who gives it, he answered, "Am I to accept a present from a man when I would not accept his offer to drink a glass of wine with him?" When a consular named Rebilius, a man of equally bad character, sent a yet larger sum to Graecinus, and pressed him to receive it. "I must beg," answered he, "that you will excuse me. I did not take money from Persicus either." Ought we to call this receiving presents, or rather taking one's pick of the senate? XXII. When we have decided to accept, let us accept with cheerfulness, showing pleasure, and letting the giver see it, so that he may at once receive some return for his goodness: for as it is a good reason for rejoicing to see our friend happy, it is a better one to have made him so. Let us, therefore, show how acceptable a gift is by loudly expressing our gratitude for it; and let us do so, not only in the hearing of the giver, but everywhere. He who receives a benefit with gratitude, repays the first instalment of it.