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as he was, he had much in common with the Neoplatonic speculations. The last survivor of the systems, which, born of the Socratic thought, had gone out into the world to seek their fortunes, it made its way back to the old home to die. It lingered on a century or more with few adherents, and with little stir, devoting all its industry and erudition to the effort to harmonise the leading principles of the great historic systems, and reconcile the claims of faith and reason in a vast scheme of theosophy to which Greece supplied the method, while the inspiration was borrowed from the East.

At last came the fatal edict of Justinian, which forbade anyone to teach philosophy, or expound the law, at Athens.

Nor was this all. Procopius, a contemporary writer, speaks of the sweeping measure by which the Emperor withheld all the grants of public money made by former rulers to the interests of learning, and goes on to accuse him even of confiscating all the endowments for like objects, due to the liberality of private citizens in view of the common weal. This probably included in its range the little revenues of the Socratic schools, which were at once reduced to poverty and silence.

Till the Justinian

edict of

led to their departure. A.D. 529.

'So seven sages,' as Agathias tells us, 'the flower ii. 30. of the philosophy of those times, abandoned at once

They betook themselves to Persia,

but only to be disappointed of their hopes.

the Roman world, where, by reason of the recent edicts, they could no longer enjoy their civil freedom save by compliance with the established faith. They resolved to live under the rule of Persia, which they thought, like others of their day, to be a Platonic union of philosophy and kingly power, while the people were temperate and just. But they found things far other than they hoped. There were the old familiar vices, or even worse, in common life : arrogance among the nobles; and in the Monarch Chosroes, notwithstanding some slight hankering for philosophy, a total want of higher culture, and a bigoted adherence to the national customs. They soon became home-sick again, though Chosroes liked them and much wished them to remain.'

They gained at least something by their visit, for in the treaty made between the Persian and the Roman empires favourable terms were introduced to enable such of the philosophers as chose to return in safety and live undisturbed. Damascius and Simplicius at least went back, not indeed to teach in public, but to cling as before to the old Hellenic rites, and possibly to enjoy a few years longer the endowments of their school.

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