To a considerable extent there prevailed, in addition to Belles Lettres and Rhetoric, a teaching of Philosophy. It was the highest element in the education of the average Greek of the period. Logic, in the form of Dialectic, was common to Philosophy and Rhetoric. Every one learnt to argue: a large number learnt, in addition, the technical terms of Philosophy and the outlines of its history. Lucian[23] tells a tale of a country gentleman of the old school, whose nephew went home from lecture night after night, and regaled his mother and himself with fallacies and dilemmas, talking about “relations” and “comprehensions” and “mental presentations,” and jargon of that sort; nay, worse than that, saying, “that God does not live in heaven, but goes about among stocks and stones and such-like.” As far as Logic was concerned, it was almost natural to a Greek mind: Dialectic was but the conversation of a sharp-witted people conducted under recognized rules. But it was a comparatively new phase of Philosophy that it should have a literary side. It had shared in the common degeneracy. It had come to take wisdom at second-hand. It was not the evolution of a man’s own thoughts, but an acquaintance with the recorded thoughts of others. It was divorced from practice. It was degraded to a system of lectures and disputations. It was taught in the same general way as the studies which preceded it. But lectures had a more important place. Sometimes the professor read a passage from a philosopher, and gave his interpretation of it; sometimes he gave a discourse of his own. Sometimes a student read an essay of his own, or interpreted a passage of a philosopher, in the presence of the professor, and the professor afterwards pronounced his opinion upon the correctness of the reasoning or the interpretation.[24] The Discourses of Epictetus have a singular interest in this respect, apart from their contents; for they are in great measure notes of such lectures, and form, as it were, a photograph of a philosopher’s lecture-room.