and development, it became one of the grand ornaments of the Roman
schools. The Romans did not originate medicine, but Galen was one of its
greatest lights; they did not invent the hexameter verse, but Virgil
sang to its measure; they did not create Ionic capitals, but their
cities were ornamented with marble temples on the same principles as
those which called out the admiration of Pericles. So, if they did not
originate philosophy, and generally had but little taste for it, still
its truths were systematized and explained by Cicero, and formed no
small accession to the treasures with which cultivated intellects sought
everywhere to be enriched. It formed an essential part of the
intellectual wealth of the civilized world, when civilization could not
prevent the world from falling into decay and ruin. And as it was the
noblest triumph which the human mind, under Pagan influences, ever
achieved, so it was followed by the most degrading imbecility into which
man, in civilized countries, was ever allowed to fall. Philosophy, like
art, like literature, like science, arose, shone, grew dim, and passed
away, leaving the world in night. Why was so bright a glory followed by
so dismal a shame? What a comment is this on the greatness and
littleness of man!

In all probability the development of Greek philosophy originated with
the Ionian Sophoi, though many suppose it was derived from the East. It
is questionable whether the Oriental nations had any philosophy distinct
from religion. The Germans are fond of tracing resemblances in the early
speculations of the Greeks to the systems which prevailed in Asia from a
very remote antiquity. Gladish sees in the Pythagorean system an
adoption of Chinese doctrines; in the Heraclitic system, the influence
of Persia; in the Empedoclean, Egyptian speculations; and in the
Anaxagorean, the Jewish creeds. But the Orientals had theogonies, not
philosophies. The Indian speculations aim at an exposition of ancient