Εἰδωλοποιία—when a well-known character no longer living is made to speak, as in the Δῆμοι of Eupolis. (Apparently only local or political people are meant.) Προσωποποιία—when both words and speaker are imagined. Ἠθοποιία proper—when the person is known from literature, and words are put into his mouth to illustrate his character. The classes of Ethopoeia proper may be described as: _Emotional_ (παθητικαί), e.g. the words Hecuba would have uttered on the fall of Troy. ‘_Ethical_’ (ἠθικαί), e.g. what a man who had never seen the sea would say on beholding the Mediterranean. _Mixed_, e.g. what Achilles would have said over the body of Patroclus. The style is to be clear, and the sentences short, ‘flowery’ (ἀνθηρῷ),[450] antithetical, without adornment or involved figures. An example of Emotional Ethopoeia, illustrating the divisions past, present, and future, is given by a speech put into Niobe’s mouth on the death of her children. Next comes _Description_ (ἔκφρασις) of persons or things. Descriptive extracts from Homer and Thucydides are given, with the general counsel that the describer must adapt himself to his subject in every way. Only two classes are suggested: _simple_ (descriptions of actions) and _complex_ (descriptions of action and place). The citadel of Alexandria is the stock example. By ‘_Thesis_’ Aphthonius means the study of a question in the course of a speech. There are two kinds: (1) ‘_civil_’, e.g. must one marry? and (2) _contemplative_, e.g. are there more worlds than one? The divisions are: ἔφοδος or _prooemium_, and the heads: the legitimate, the just, the expedient, the possible. The example given (εἰ γαμητέον) is interspersed with the objector’s remarks (ἀντιθέσεις) and the replies of the speaker (λύσεις). Some grammarians consider the method of supporting or opposing a law (συνηγορία and κατηγορία) a subject for a school exercise. After the prooemium comes a consideration of objections (τὸ ἐναντίον) and the treatment of the subject takes the same form as in the preceding chapter. Again we have the alternation of ἀντιθέσεις and λύσεις. Such is the course of exercises by which the adolescent boy was prepared for the speeches of the rhetor’s school, and of public life; and from them we gather a fairly definite impression of the main activities that succeeded those of the grammarian. These activities were eked out by several ‘senior’ studies, which must be briefly considered. It has been disputed that there were any subjects in the rhetor’s school at all except rhetoric.[451] Now it is true that Gratian’s famous decree about teachers in 376 does not specially mention philosophers, and that there is very little official recognition of them, though we are told that Antoninus Pius gave salaries to rhetors and to philosophers ‘_per omnes provincias_’.[452] But whether in our period philosophy was an organized subject or not, there can be no doubt that it had its place in the schools.