Although it was recognized by the devotees that the evolution of metaphysical doctrine had reached its final stage, the endless task of commenting on Plato and Aristotle still kept their pens busy, and they continued to exercise their ingenuity in reconciling the views of those masters.[1] In 529, however, their labours were abruptly brought to a conclusion by a decree of Justinian that there should be no more teaching of Pagan philosophy at Athens.[2] The piety or enthusiasm of Proclus had led him to declare that he would welcome the destruction of all writings except the Timaeus of Plato and the oracular hymns,[3] a confession which reminds us that devotion to some special study is apt to blind our perceptions to the value of all extraneous knowledge. An Imperial Proclus would doubtless have emulated the example of the Emperor Julian and aimed at the suppression of Christianity. Justinian was a devout student of the Nicene theology, and arrogated to himself the chief place among the doctors of the Church.[4] He was naturally proclive to fanaticism, and
- [Footnote: in full, under various biographical headings, e.g. Aedesia, Archiadas,
Asclepiodotus, Domninus, Hegias, Hermeias, Hierocles, Pamprepius, Salustius, Serapion, etc., all philosophers of this later time. The narrative is stuffed with nonsense to an even greater extent than the life by Marinus, and gives instances of prophecy by crystal-gazing, of casting out of devils, etc. Curiously enough, it contains some of the earliest recorded observations of electric phenomena, viz. an ass of Tiberius and a horse of Severus that emitted sparks; that fire issued from the body of Walamir, father of Theodoric the Goth, without singeing his clothing, etc.]
- ↑ Syrianus had devoted himself particularly to this task, and his extant commentaries are a necessary part of the armament of the modern Aristotelian.
- ↑ Jn. Malala, xviii, 451. Alemannus (op. cit., p. 459) cites an anonymous Greek chronicle, in which astronomy as well as philosophy is prohibited.
- ↑ Marinus, op. cit., ad fin.
- ↑ Jn. Ephes. Com., p. 249.
