Not I, on my soul, Dionysodorus, for I like you: I am only giving you a friendly hint, and endeavoring to persuade you never to say anything so tactless in my presence as that I wish these my most highly valued friends to be dead and gone.So then I, observing that they were getting rather savage with each other, began to poke fun. at Ctesippus, saying: Ctesippus, my feeling is that we ought to accept from our visitors what they tell us, if they are so good as to give it, and should not quarrel over a word. For if they understand how to do away with people in such sort as to change them from wicked and witless to honest and intelligent, and that too whether they have discovered for themselves or learnt from somebody else this peculiar kind of destruction or undoing, which enables them to destroy a man in his wickedness and set him up again in honesty; if they understand this—and obviously they do; you know they said that their newly discovered art was to turn wicked men into good—let us then accord them this power; let them destroy the lad for us, and make him sensible, and all the rest of us likewise. If you young fellows are afraid, let the experiment be made on me as a corpus vileLit. a Carian slave.; for I, being an elderly person, am ready to take the risk and put myself in the hands of Dionysodorus here, as if he were the famous Medea of Colchis. Let him destroy me, and if he likes let him boil me down, or do to me whatever he pleases: only he must make me good. Then Ctesippus said: I too, Socrates, am ready to offer myself to be skinned by the strangers even more, if they choose, than they are doing now, if my hide is not to end by being made into a wine-skin, like that of Marsyas,This satyr was fabled to have challenged Apollo to a musical contest, and on his fluting being judged inferior to Apollo’s harping he was flayed alive by the god for his presumption, and his skin was hung up like a bag or bottle in a cave; cf. Herod. vii. 26. but into the shape of virtue. And yet Dionysodorus here believes I am vexed with him. I am not vexed at all; I only contradict the remarks which I think he has improperly aimed at me. Come now, my generous Dionysodorus, do not call contradiction abuse: abuse is quite another thing. On this Dionysodorus said: As though there were such a thing as contradiction! Is that the way you argue, Ctesippus? Yes, to be sure, he replied, indeed I do; and do you, Dionysodorus, hold that there is not? Well, you at any rate, he said, could not prove that you had ever heard a single person contradicting another. Is that so? he replied: well, let us hear now whether I can prove a case of it—Ctesippus contradicting Dionysodorus. Now, will you make that good? Certainly, he said.