Do they not stuff themselves more vulgarly, get drunk more conspicuously, leave the table last of all, and expect to carry away more delicacies than anyone else? Some, more subtle than the rest, have often gone so far as to sing.” All this, he thought, was ridiculous: and he made special mention of people who cultivate philosophy for hire and put virtue on sale over a counter, as it were: indeed, he called the lecture-rooms of these men factories and bazaars. For he maintained that one who intends to teach contempt for wealth should first of all show that he is himself above gain.

Certainly he used to put these principles into practice consistently, not only giving instruction without recompense to all who desired it, but helping the needy and holding all manner of super- fluity in contempt. So far was he from coveting the property of others that even when his own property was going to rack and ruin he did not concern himself about it. Although he had a farm not far from the city, he’ did not care to set foot on it for many years. More than this, he used to say that it was not his at all. His idea was, I take it, that we are not “owners” of any of these things by natural law, but that we take over the use of them for an indefinite period by custom and inheritance, and are considered their proprietors for a brief space; and when our allotted days of grace are past another takes them over and enjoys the title. He likewise sets no mean example for those who care to imitate him in his simple diet, his moderate physical exercises, his earnest face, his plain clothes and above all, his well-balanced understanding and his kindly ways.

He always advised his disciples not to postpone being good, as most people do, by setting themselves a limit in the form of a holiday or a festival, with the intention of beginning from that date to shun lies and do as they should; for he deemed that an inclination towards the higher life brooked no delay. He made no secret of his condemnation of the sort of philosophers who think it a course in virtue if. they train the young to enduré “full many pains and toils," Evidently a quotation: the source is unknown. the majority recommending cold baths, though some whip them, and still others, the more refined. of their sort, scrape ” the surface of their skin with a knife-blade.

It was his opinion that this hardness and insensibility should be created rather in the souls of men, and that he who elects to give the best possible education ought to have an eye to soul, to body, and to age and previous training, that he may not subject himself to criticism on the score of setting his pupils tasks beyond their strength. Indeed, he asserted that many die as a result of strains so unreasonable. I myself saw one student who, after a taste of the tribulations in that camp, had made off without a backward glance as soon as he heard true doctrine, and had come to Nigrinus: he was clearly the better for it.

At length leaving the philosophers, he recurred to the rest of mankind, and told about the uproar of the city, the crowding, the theatres, the races, the statues. of the drivers, the names of the horses, and the conversations in the streets about these matters. The craze for horses is really great, you know, and men with a name for earnestness have caught it in great numbers.