History of the Intellectual Development of Europe, Volume I (of 2) / Revised Edition

by John William Draper

In this, the closing scene, no more do we find the vivid faith of Plato, the mature intellect of Aristotle, the manly self-control of Zeno. Greek philosophy is ending in garrulity and mysticism. It is leaning for help on the conjurer, juggler, and high-priest of Nature.

There are also new-comers obtruding themselves on the stage. The Roman soldier is about to take the place of the Greek thinker, and assert his claim to the effects of the intestate—to keep what suits him, and to destroy what he pleases. The Romans, advancing towards their age of Faith, are about to force their ideas on the European world.

Under the shadow of the Pyramids Greek philosophy was born; after many wanderings for a thousand years round the shores of the Mediterranean, it came back to its native place, and under the shadow of the Pyramids it died.

It becomes retrospective.

From the period of the New Academy the decline of Greek philosophy was uninterrupted. Inventive genius no longer existed; its place was occupied by the commentator. Instead of troubling themselves with inquiries after absolute truth, philosophers sought support in the opinions of the ancient times, and the real or imputed views of Pythagoras, Plato, or Aristotle were received as a criterion. In this, the old age of philosophy, men began to act as though there had never been such things as original investigation and discovery among the human race, and that whatever truth there was in the world was not the product of thought, but the remains of an ancient and now all but forgotten revelation from heaven—forgotten through the guilt and fall of man. There is something very melancholy in this total cessation of inquiry. The mental impetus, which one would have expected to continue for a season by reason of the momentum that had been gathered in so many ages, seems to have been all at once abruptly lost. So complete a pause is surprising: the arrow still flies on after it has parted from the bow; the potter's wheel runs round though all the vessels are finished. In producing this sudden stoppage, the policy of the early Cæsars greatly assisted. The principle of liberty of thought, which the very existence of the divers philosophical schools necessarily implied, was too liable to make itself manifest in aspirations for political liberty. While through the emperors the schools of Greece, of Alexandria, and Rome were depressed from that supremacy to which they might have aspired, and those of the provinces, as Marseilles and Rhodes, were relatively exalted, the former, in a silent and private way, were commencing Has arrived at Oriental ideas. those rivalries, the forerunners of the great theological struggles between them in after ages for political power. Christianity in its dawn was attended by a general belief that in the East there had been preserved a purer recollection of the ancient revelation, and that hence from that quarter the light would presently shine forth. Under the favouring influence of such an expectation, Orientalism, to which, as we have seen, Grecian thought had spontaneously arrived, was greatly re-enforced.

Philo the Jew thinks he is inspired.

In this final period of Greek philosophy, the first to whom we must turn is Philo the Jew, who lived in the time of the Emperor Caligula. In harmony with the ideas of his nation, he derives all philosophy and useful knowledge from the Mosaic record, not hesitating to wrest Scripture to his use by various allegorical interpretations, asserting that man has fallen from his primitive wisdom and purity; that physical inquiry is of very little avail, but that an innocent life and a burning faith are what we must trust to. He persuaded himself that a certain inspiration fell upon him while he was in the act of writing, somewhat like that of the penmen of the Holy Scriptures. His readers may, however, be disposed to believe that herein he was self-deceived, judging both from the character of his composition and the nature of his doctrine. As respects the former, he writes feebly, is vacillating in his His mystical philosophy. views, and, when watched in his treatment of a difficult point, is seen to be wavering and unsteady. As respects the latter, among other extraordinary things he teaches that the world is the chief angel or first son of God; he combines all the powers of God into one force, the Logos or holy Word, the highest powers being creative wisdom and governing mercy. From this are emitted all the mundane forces; and, since God cannot do evil, the existence of evil in the world must be imputed to these emanating forces. It is very clear, therefore, that though Philo declined Oriental pantheism, he laid his foundation on the Oriental theory of Emanation.

Apollonius of Tyana.
Is a miracle-worker and prophet.

As aiding very greatly in the popular introduction of Orientalism, Apollonius of Tyana must be mentioned. Under the auspices of the Empress Julia Domna, in a biographical composition, Philostratus had the audacity to institute a parallel between this man and our Saviour. He was a miracle-worker, given to soothsaying and prophesying, led the life of an ascetic, his raiment and food being of the poorest. He attempted a reformation of religious rites and morals; denied the efficacy of sacrifice, substituting for it a simple worship and a pure prayer, scarce even needing words. He condemned the poets for propagating immoral fables of the gods, since they had thereby brought impurity into religion. He maintained the doctrine of transmigration.

Plutarch leans to patronizing Orientalism.