say, and yet instruct me when to say it.’ At this, they say, Dionysius was offended and made him recline at the end of the table. And Aristippus said, “ You must have wished to confer distinction on the last place.” To some one who boasted of his diving, ‘‘ Are you not ashamed,” said he, “ to brag of that which a dolphin can do?” Being asked on one occasion what is the difference between the wise man and the unwise, “‘ Strip them both,” said he, “and send them among strangers and you will know.” To one who boasted that he could drink a great deal without getting drunk, his rejoinder was, “ And so can a mule.” To one who accused him of living with a courtesan, he put the question, “ Why, is there any difference between taking a house in which many people have lived before and taking one in which nobody has ever lived? ’’ The answer being “No,” he continued, “ Or again, between sailing in a ship in which ten thousand persons have sailed before and in one in which nobody has ever sailed?” ‘* There is no difference.” ‘‘ Then it makes no difference,” said he, “whether the woman you live with has lived with many or with nobody.’”’ To the accusation that, although he was a pupil of Socrates, he took fees, his rejoinder was, ‘‘ Most certainly I do, for Socrates, too, when certain people sent him corn and wine, used to take a little and return all the rest; and he had the foremost men in Athens for his stewards, whereas mine is my slave Eutychides.”’ He enjoyed the favours of Lais, as Sotion states in the second book of his Successions of Philosophers. To those who censured him his defence was, “‘I have Lais, not she me; and it is not abstinence from