It is further related by Eubulos, who likewise wrote a treatise on this incident, that Diogenes conducted with the utmost care the education of the children under his charge. In addition to the ordinary studies, he taught them to ride, to draw the bow, to use the sling, and to throw the javelin. In the palæstra, moreover, where, contrary to the Athenian practice he remained to watch over the boys, Diogenes would not permit the master of the Gymnasium to exercise them after the manner of the athletæ; but in those parts only of gymnastics, which had a tendency to animate them and strengthen their constitutions. They learned also by heart,[560] under his direction, numerous sentences from the poets and historians, as well as from his own writings. It was his practice likewise very greatly to abridge his explanations in order that they might the more easily be committed to memory. At home he habituated them to wait on themselves, to be content with frugal fare, and drink water, from which it may be inferred that others drank wine. He accustomed them to cut their hair close, not to be fastidious in dress, and to walk abroad with him barefoot and without a chiton, silent and with downcast eyes.[561] He also went out with them to hunt. On their part they took great care of him, and pleaded his cause with their parents. He therefore grew old in the family, and they performed for him the rites of sepulture. Footnote 560: I may say with Herault de Sechelle “Apprendre _par cœur_; ce mot me plait. Il n’y a guère en effet que le cœur, qui retienne bien, et qui retienne vîte.”—Voyage à Montbar, &c. p. 77. Footnote 561: Cf. Luc. Amor. § 44. Καὶ χλανίδα ταῖς ἐπωμίαις περόναις συῤῥάψας ἀπὸ τῆς πατρῴας ἑστίας ἐξέρχεται κάτω κεκυφὼς, καὶ μηδένα τῶν ἀπαντών τῶν ἐξ ἐναντίου προσβλέπων. In his exhortation to Demonicos, Isocrates has thrown together numerous precepts which almost constitute a code of morals and politeness. They are far superior to Lord Chesterfield’s even where the Graces only are recommended; and have the advantage of almost always subjoining the reason to the rule.