clothes, and to cover his fingers with rings--for I believe there must be
something in the outward appearance to strike the mere sensual eye, and
please it, either natural or assumed, or else even philosophers might go
unheeded. I doubt if upon my fingers there be more or more glowing rings
than upon those of Longinus. To be sure, one must admit that his taste is
exquisite.'

'In the manners and dress of Longinus,' said I, 'as well as in those of
Aristotle, we behold, I think, simply the power of custom. They were both,
in respect to such things, in a state of indifference--the true
philosophical state. But what happened? Both became instructors and
companions of princes, and the inmates of royal palaces. Their manners and
costume were left, without a thought, I will dare to say, on their part,
to conform themselves to what was around them. Would it not have been a
more glaring piece of vanity, if in the palace of Philip, Aristotle had
clothed himself in the garb of Diogenes--or if Longinus, in the presence
of the great Zenobia, had appeared in the sordid attire of Timon?'

'I think so,' said Julia.

'Your explanation is a very probable one,' added Fausta, 'and had not
occurred to me. It is true, the courts may have dressed them and not
themselves, But never, I still must think, did a rich dress fall upon more
willing shoulders than upon those of the Greek, always excepting, Julia,
Paul of Antioch.'

'Ah, Fausta,' said Julia, 'you cannot, do what you will, shake my faith in
Paul. If I allow him vain, and luxurious, and haughty, I can still
separate the advocate from the cause. You would not condemn the doctrine
of Aristotle, on the ground that he wore rings. Nor can I altogether, nor