But to our little monsieur, a closet, a garden, the table, his bed, solitude, and company, morning and evening, all hours shall be the same, and all places to him a study; for philosophy, who, as the formatrix of judgment and manners, shall be his principal lesson, has that privilege to have a hand in everything.  The orator Isocrates, being at a feast entreated to speak of his art, all the company were satisfied with and commended his answer:  “It is not now a time,” said he, “to do what I can do; and that which it is now time to do, I cannot do.”—­[Plutarch, Symp., i.  I.]—­For to make orations and rhetorical disputes in a company met together to laugh and make good cheer, had been very unreasonable and improper, and as much might have been said of all the other sciences.  But as to what concerns philosophy, that part of it at least that treats of man, and of his offices and duties, it has been the common opinion of all wise men, that, out of respect to the sweetness of her conversation, she is ever to be admitted in all sports and entertainments.  And Plato, having invited her to his feast, we see after how gentle and obliging a manner, accommodated both to time and place, she entertained the company, though in a discourse of the highest and most important nature: 

              “Aeque pauperibus prodest, locupletibus aeque;
               Et, neglecta, aeque pueris senibusque nocebit.”

["It profits poor and rich alike, but, neglected, equally hurts old
and young.”—­Horace, Ep., i. 25.]

By this method of instruction, my young pupil will be much more and better employed than his fellows of the college are.  But as the steps we take in walking to and fro in a gallery, though three times as many, do not tire a man so much as those we employ in a formal journey, so our lesson, as it were accidentally occurring, without any set obligation of time or place, and falling naturally into every action, will insensibly insinuate itself.  By which means our very exercises and recreations, running, wrestling, music, dancing, hunting, riding, and fencing, will prove to be a good part of our study.  I would have his outward fashion and mien, and the disposition of his limbs, formed at the same time with his mind.  ’Tis not a soul, ’tis not a body that we are training up, but a man, and we ought not to divide him.  And, as Plato says, we are not to fashion one without the other, but make them draw together like two horses harnessed to a coach.  By which saying of his, does he not seem to allow more time for, and to take more care of exercises for the body, and to hold that the mind, in a good proportion, does her business at the same time too?