therein by his nephew Speusippus, who held his chair for eight years; Xenocrates followed in the same post during twenty-five years; and the line was continued afterwards by Polemon, Crantor, Crates, Arcesilaus, and others in uninterrupted series. Plato thus established the method of Greek philosophy, and his example herein was followed by Aristotle, Zeno, and Epicurus. His great disciple Aristotle came to him at the age of seventeen, and studied under him during twenty years. At a later age, when, after completing the education of Alexander, he fixed himself in middle life at Athens, he set up there a second philosophical school at the Lyceum on its eastern side, and on the model of that of Plato. Attached to this museum were a portico, a hall with seats, one seat especially for the lecturing professor, a garden, and a walk, together with a residence, all permanently appropriated to the teacher and the process of instruction.(394) When Aristotle died in the year 322 B.C., his friend Theophrastus presided over his school during five and thirty years, and the line continued on. We learn that there were periodical meetings, convivial and conversational, among the members both of the Academic and Peripatetic schools, and laws for their regulation established by Xenocrates and Aristotle. It was in the shady walks of his garden that this great philosopher taught by word of mouth the choicer circle of his disciples: for the more general hearers he gave lectures sitting.(395) His instructions were divided into two classes, those which he gave on rhetoric, the art of discussion, knowledge of civil matters, and suchlike, which were exoteric, and those which touched the finer and more subtle points of philosophy, which were termed acroatic, as addressed to the ears.(396) Again, his dialogues he called “public” or “issued” discourses, things made over to the general public, in distinction from what was not so disclosed, but reserved for the philosopher’s own meditation, to be subsequently communicated either by oral lecture or by writing to the private circle of scholars who gave themselves up entirely to his philosophy. These Aristotle called “philosophical” or “teaching” discourses, proceeding, that is, from the principles proper to each branch of learning, and not from the opinions of the lecturer. These latter were termed “tentative,” as belonging to the exoteric. Simplicius, one of the latest writers on Greek philosophy, defines exoteric as “the common, and what concludes by arguments which are matter of opinion;” and Philoponus, as discourses “not of strict proof, and not directed to lawfully-begotten hearers,” that is, trained and prepared, “but to the public, and springing from probabilities.”(397) Thus in Aristotle, the largest in grasp of mind, the most observant of facts, the most accurate in definition among Greek writers, the philosopher in fact and “master of those who know,”(398) for