that this subsidy was assured to them for long after the death of that emperor (180), or that they could have claimed it successfully in the disorganization of the Empire which followed the murder of his son Commodus (192). But Pagan philosophy was still independent of state aid, and the first step in the dissolution of these schools had its origin within when their individuality was submerged by the tide of eclecticism, upon which Neoplatonism rose to pre-*eminence about the middle of the third century.[1] Henceforward Athens had a serious rival in Alexandria, and somewhat later in Pergamus,[2] whence the mysticism and theurgy of Plotinus and Iamblichus enthralled the senses of almost all non-Christians by the fervent hopes to which they gave birth. The teaching of the Academy, of the Peripatetics, and of the Porch, were the soul of Neoplatonism, but the Epicureans were abhorred by the new school as being most hostile to their vivid theistic aspirations, and at this juncture that sect must have rapidly become extinct.[3] Subsequently to 425, the year in which the Auditorium at
- [Footnote: in Lucian's "Eunuch" is laid at this time, and seems to represent a
real contest. The castrate claimed one of the salaried positions, but an outcry arose in view of his emasculated condition. The most obvious objection taken appeared to be that a philosopher should be adorned with a long beard. "In that case," he retorted, "your best plan would be to elect a goat." The litigation had to be referred to Rome, but with what result we are not told.]
- ↑ See p. 258 et seq.
- ↑ In the time of Julian Pergamus was the most active centre of Neoplatonism; and his principal tutors, Aedesius, Chrysanthius, and Maximus, taught there. For their ridiculous practices, half charlatanism, half fanaticism, see the lives by Eunapius.
- ↑ "Away with every word of Epicurus and Pyrrho!" exclaims Julian. "Thanks to the gods, most of their books are now lost." Frag. Epist. (H., p. 386).
