["Every complexion of life, and station, and circumstance became
     Aristippus.”—­Horace, Ep., xvii. 23.]

I would have my pupil to be such an one,

                    “Quem duplici panno patentia velat,
               Mirabor, vitae via si conversa decebit,
               Personamque feret non inconcinnus utramque.”

     ["I should admire him who with patience bearing a patched garment,
     bears well a changed fortune, acting both parts equally well.” 
     —­Horace Ep., xvii. 25.]

These are my lessons, and he who puts them in practice shall reap more advantage than he who has had them read to him only, and so only knows them.  If you see him, you hear him; if you hear him, you see him.  God forbid, says one in Plato, that to philosophise were only to read a great many books, and to learn the arts.

          “Hanc amplissimam omnium artium bene vivendi disciplinam,
          vita magis quam literis, persequuti sunt.”

     ["They have proceeded to this discipline of living well, which of
     all arts is the greatest, by their lives, rather than by their
     reading.”—­Cicero, Tusc.  Quaes., iv. 3.]

Leo, prince of the Phliasians, asking Heraclides Ponticus—­[It was not Heraclides of Pontus who made this answer, but Pythagoras.]—­of what art or science he made profession:  “I know,” said he, “neither art nor science, but I am a philosopher.”  One reproaching Diogenes that, being ignorant, he should pretend to philosophy; “I therefore,” answered he, “pretend to it with so much the more reason.”  Hegesias entreated that he would read a certain book to him:  “You are pleasant,” said he; “you choose those figs that are true and natural, and not those that are painted; why do you not also choose exercises which are naturally true, rather than those written?”

The lad will not so much get his lesson by heart as he will practise it:  he will repeat it in his actions.  We shall discover if there be prudence in his exercises, if there be sincerity and justice in his deportment, if there be grace and judgment in his speaking; if there be constancy in his sickness; if there be modesty in his mirth, temperance in his pleasures, order in his domestic economy, indifference in palate, whether what he eats or drinks be flesh or fish, wine or water: 

     “Qui disciplinam suam non ostentationem scientiae, sed legem vitae
     putet:  quique obtemperet ipse sibi, et decretis pareat.”

["Who considers his own discipline, not as a vain ostentation of science, but as a law and rule of life; and who obeys his own decrees, and the laws he has prescribed for himself.”  —­Cicero, Tusc.  Quaes., ii. 4.]

The conduct of our lives is the true mirror of our doctrine.  Zeuxidamus, to one who asked him, why the Lacedaemonians did not commit their constitutions of chivalry to writing, and deliver them to their young