The moral reformer cannot indeed dispense with theory and a ground of general principles,(1580) but he will not forget that his main business is to impart the _ars vivendi_; he will be more occupied with rules which may be immediately applied in practice, than with the theory of morals. A profound acquaintance with the pathology of the soul, minute study of the weaknesses of character, long experience of the devices for counteracting them, will be worth far more than an encyclopædic knowledge of centuries of speculation.(1581) He will not undervalue the moral discourse, with the practical object of turning souls from their evil ways; but he has only contempt for the rhetoric of the class-room which desecrates solemn themes by the vanities of phrase-making.(1582) The best and most fruitful work of practical philosophy is done by private counsel, adapted to the special needs of the spiritual patient. He must be encouraged to make a full confession of the diseases of his soul.(1583) He must be trained in daily self-examination, to observe any signs of moral growth or of backsliding. He must be checked when over confident, and cheered in discouragement. He must have his enthusiasm kindled by appropriate examples of those who have trodden the same path and reached the heights.(1584) This serious aim of philosophy commended itself to the intensely practical and strenuous spirit of the Romans. And although there were plenty of showy lecturers or preachers in the first century who could draw fashionable audiences, the private philosophic director was a far more real power. The triumph of Aemilius Paulus brought numbers of Greek exiles to Italy, many of whom found a home as teachers in Roman families.(1585) Panaetius, who revolutionised Stoicism, and made it a working system, profoundly influenced the circle of Scipio Aemilianus, in whose house he lived. Great generals and leaders of the last age of the Republic, a Lucullus or a Pompey, often carried philosophers in their train. From Augustus to Elagabalus we hear of their presence at the imperial court. The wife of Augustus sought consolation on the death of Drusus from Areus, her husband’s philosophic director.(1586) Many of these men indeed did not take their profession very seriously, and in too many cases they were mere flatterers and parasites whom the rich patron hired from ostentation and treated with contumely.(1587) Both Nero and Hadrian used to amuse themselves with the quarrels and vanity of their philosophers.(1588) But in the terror of the Claudian Caesars, the Stoic director is often seen performing his proper part. Julius Canus, when ordered to execution by Caligula, had his philosopher by his side, with whom he discussed till the last fatal moment the future of the soul.(1589) The officer who brought the sentence of death to Thrasea found him absorbed in conversation with the Cynic Demetrius on the mystery which the lancet was in a few moments to resolve.(1590)