3. A third indication of the hold of education upon contemporary society is the place which its professors held in social intercourse. They were not only a recognized class; they also mingled largely, by virtue of their profession, with ordinary life. If a dinner of any pretensions were given, the professor of Belles Lettres must be there to recite and expound passages of poetry, the professor of Rhetoric to speak upon any theme which might be proposed to him, and the professor of Philosophy to read a discourse upon morals. A “sermonette” from one of these professional philosophers after dinner was as much in fashion as a piece of vocal or instrumental music is with us.[40] All three kinds of professors were sometimes part of the permanent retinue of a great household. But the philosophers were even more in fashion than their brother professors. They were petted by great ladies. They became “domestic chaplains.”[41] They were sometimes, indeed, singularly like the chaplains of whom we read in novels of the last century. Lucian, in his essay “On Persons who give their Society for Pay,” has some amusing vignettes of their life. One is of a philosopher who has to accompany his patroness on a tour: he is put into a waggon with the cook and the lady’s-maid, and there is but a scanty allowance of leaves thrown in to ease his limbs against the jolting.[42] Another is of a philosopher who is summoned by his lady and complimented, and asked as an especial favour, “You are so very kind and careful: will you take my lapdog into the waggon with you, and see that the poor creature does not want for anything?”[43] Another is of a philosopher who has to discourse on temperance while his lady is having her hair braided: her maid comes in with a _billet-doux_, and the discourse on temperance is suspended until she has written an answer to her lover.[44] Another is of a philosopher who only gets his pay in doles of two or three pence at a time, and is thought a bore if he asks for it, and whose tailor or shoemaker is meanwhile waiting to be paid, so that even when the money comes it seems to do him no good.[45] It is natural to find that Philosophy, which had thus become a profession, had also become degenerate. It afforded an easy means of livelihood. It was natural that some of those who adopted it should be a disgrace to their profession. And although it would be unsafe to take every description of the great satirist literally, yet it is difficult to believe that there is not a substantial foundation of truth in his frequent caricatures. The fact of their frequency, and also the fact that such men as he describes could exist, strengthen the inference which other facts enable us to draw, as to the large place which the professional philosophers occupied in contemporary society. The following is his picture of Thrasycles:[46]