[12] γραμματιστική, which was taught by the γραμματιστής, whereas γραμματικὴ was taught by the γραμματικός. The relation between the two arts is indicated by the fact that in the Edict of Diocletian the fee of the former is limited to fifty denarii, while that of the latter rises to two hundred; _Edict. Dioclet._ ap. Haenel, _Corpus Legum_, No. 1054, p. 178. [13] _Adv. Gramm._ 1. 91 sqq., cf. _ib._ 250. This is quoted as being most representative of the period with which these Lectures have mainly to do. With it may be compared the elaborate account given by Quintilian, 1. 4 sqq. [14] 1. 10. [15] The substance of Basil’s letter, _Ep._ 339 (146), tom. iii. p. 455. There is a charming irony in Libanius’s answer, _Ep._ 340 (147), _ibid._ [16] προφῆτις, Sext. Emp. _adv. Gramm._ 1. 279. [17] Strabo, 1. 2. 3, οὐ ψυχαγωγίας χάριν δήπουθεν ψιλῆς ἀλλὰ σωφρονισμοῦ. [18] Dio Chrys. _Orat._ xxxvi. vol. ii p. 51, ed. Dind. [19] These are printed in Walz, _Rhetores Græci_, vol. i.: the account here followed is mainly that of the _Progymnasmata_ of Theo of Smyrna (circ. A.D. 130). There is a letter of Dio Chrysostom, printed among his speeches, _Orat._ xvii. περὶ λόγον ἀσκήσεως, ed. Dind. i, 279, consisting of advice to a man who was beginning the study of Rhetoric late in life, which, without being a formal treatise, gives as good a view as could be found of the general course of training. [20] _Diss._ 3. 23. 20. [21] Philostr. _V. S._ 2. 21. 3, of Proclus. [22] Lucian, _Dial. Mort._ 10. 10. [23] _Hermotim._ 81. [24] There is a good example of the former of these methods in Maximus of Tyre, _Dissert._ 33, where § 1 is part of a student’s essay, and the following sections are the professor’s comments; and of the latter in Epictetus, _Diss._ 1. 10. 8, where the student is said ἀναγνῶναι, _legere_, the professor ἐπαναγνῶναι, _prælegere_. [25] _Enchir._ 49: see also _Diss._ 3. 21, quoted below, p. 102. [26] _Orat._ iv. vol. i. p. 69, ed. Dind. [27] i. 7. [28] This higher education was not confined to Rome or Athens, but was found in many parts of the empire: Marseilles in the time of Strabo was even more frequented than Athens. There were other great schools at Antioch and Alexandria, at Rhodes and Smyrna, at Ephesus and Byzantium, at Naples and Nicopolis, at Bordeaux and Autun. The practice of resorting to such schools lasted long. In the fourth century and among the Christian Fathers, Basil and Gregory Nazianzen, Augustine and Jerome, are recorded to have followed it: the general recognition of Christianity did not seriously affect the current educational system: “Through the whole world,” says Augustine (_de utilitate credendi_, 7, vol. viii. 76, ed. Migne), “the schools of the rhetoricians are alive with the din of crowds of students.”