Since, soon after the opening of his school, he had a hundred pupils, the accounts of his great wealth, which he repudiated so indignantly, cannot have been far wrong, especially as he received 20 talents (nearly £5000) for his panegyric on Euagoras. His own comparison of his wealth with that of Gorgias, who left only £800 at his death, is curious, if the above statements are true. But his pupils, drawn from a class that had sufficient substance to live at leisure,[559] seem to have been well satisfied with what they got for their money. “At the end of their time, when they were on the point of sailing home to their friends, they so loved their life in Athens that they parted from it with tears and sighs.” Isokrates kept on friendly terms with them afterwards. Thus he writes to Timotheos, tyrant of Herakleia and an old pupil, to congratulate him on his accession and commend to him another old pupil, Autokrator. Then there is the charming letter in which he introduces Diodotos, another of his pupils, to the Macedonian Antipater, at some personal risk, for there was war between Athens and Macedon at the time. “I have had many pupils,” the letter runs, “some of whom have become great orators, some men of action, some great thinkers, some, with no particular talents, have at any rate become upright and cultured gentlemen: Diodotos combines all these qualities.” The chief boast of the school of Isokrates was that it produced gentlemen. Isokrates defines education not as a knowledge of metaphysics and a contemplation of the Good, nor yet as technical ability in some particular profession, art, or trade, but as a sort of culture and polish. “This is my definition of the educated man,” he says. “First, he is capable of dealing with the ordinary events of life, by possessing a happy sense of fitness and a faculty of usually hitting upon the right course of action. “Secondly, his behaviour in any society is always correct and proper. If he is thrown with offensive or disagreeable company, he can meet it with easy good-temper; and he treats every one with the utmost fairness and gentleness. “Thirdly, he always has the mastery over his pleasures, and does not give way unduly under misfortune and pain, but behaves in such cases with manliness and worthily of the nature which has been given to us. “Fourthly (the most important point) he is not spoilt or puffed up nor is his head turned by success, but he continues throughout to behave like a wise man, taking less pleasure in the good things which chance has given him at birth than in the products of his own talents and intelligence. “Those whose soul is well tuned to play its part in all these ways, those I call wise and perfect men, and declare to possess all the virtues; those I regard as truly educated.”[560]