Such, in brief, is Quintilian's school-programme. It has no place for physical science (except Astronomy), for manual training, or for physical exercise. Play is, indeed, permitted as a necessary recreation, and gymnastics and physical training (παιδοτρίβεια) are recommended in so far as they are necessary to enable the budding orator to move and to gesticulate gracefully; but that is all. "Nothing can please that is not becoming." As soon as he is ready, the young aspirant for oratorical fame passes into the hands of the rhetorician, under whom he learns all the arts, and acquires all that knowledge, necessary to fit him for his profession. No kind of knowledge, and no moral excellence ought to be foreign to the orator. Quintilian is very severe upon the philosophers for claiming, in their title, to be, in an exceptional way, lovers of wisdom, and maintains that the true orator is the truly wise and good man. He is surely superior to the philosopher, who turns his back upon the world and manifests no interest in human affairs. Moreover, "philosophy may be simulated; eloquence cannot." The closing chapter of the last book of Quintilian's work treats of the orator after his retirement from public life. He is to devote himself to writing and to the study of art, science, and philosophy. The picture is charming; but it ends with death, and there is nothing beyond. God may be defined for oratorical purposes; but his existence is a matter of conjecture. In Quintilian we have the highest type of the civic man living under a cosmopolitan despotism. His defects--his pedantry, his servility, his externality, his worldliness--are only such as are natural to a good man placed in this position, without any outlook upon a higher existence. CHAPTER III PLOTINUS AND PHILOSOPHIC EDUCATION The material body, which is subject to motion, change, dissolution, and division, requires an immaterial principle to hold and bind it together in unity. This principle of unity is the soul. If it were material, it would require another principle of unity, and so on _ad infinitum_, till an immaterial first were reached, which would then be the true soul.--Ammonius Saccas. Intelligible things, when they are united with other things, are not changed, as corporeal things are when they are united with each other, but remain as they are, and what they are. Soul and body are intimately united, but not mixed. The soul can separate and withdraw itself from the body, not only in sleep, but also in thought. As the sun illuminates and yet remains itself a separate light, so is the soul in its relation to the body. It is not in the body as in place; rather the body is in it and of it.--_Id._ One's duty is to become first man, then God.--Hierocles. Neither Schelling nor Baader nor Hegel has refuted Plotinus: in many ways he soars above them.--Arthur Richter.