laid in the same grave with those of his first
wife, Pythias, whom he had rescued from robbers more than twenty years
before.[116:1]

Other philosophers disliked him because he wore no long beard, dressed
neatly and had good normal manners, and they despised his philosophy for
very similar reasons. It was a school which took the existing world and
tried to understand it instead of inventing some intense ecstatic
doctrine which should transform it or reduce it to nothingness.

It possessed no Open Sesame to unlock the prison of mankind; yet it is
not haunted by that _Oimoge_ of Kynoskephalai. While armies sweep Greece
this way and that, while the old gods are vanquished and the cities lose
their freedom and their meaning, the Peripatetics instead of
passionately saving souls diligently pursued knowledge, and in
generation after generation produced scientific results which put all
their rivals into the shade.[116:2] In mathematics, astronomy, physics,
botany, zoology, and biology, as well as the human sciences of
literature and history, the Hellenistic Age was one of the most creative
known to our record. And it is not only that among the savants
responsible for these advances the proportion of Peripatetics is
overwhelming; one may also notice that in this school alone it is
assumed as natural that further research will take place and will
probably correct as well as increase our knowledge, and that, when such
corrections or differences of opinion do take place, there is no cry
raised of Heresy.

It is the old difference between Philosophy and Religion, between the
search of the intellect for truth and the cry of the heart for
salvation. As the interest in truth for its own sake gradually abated in
the ancient world, the works of Aristotle might still find commentators,
but his example was forgotten and his influence confined to a small
circle. The Porch and the Garden, for the most part, divided between
them the allegiance of thoughtful men. Both systems had begun in days of
discomfiture, and aimed originally more at providing a refuge for the
soul than at ordering the course of society. But after the turmoil of
the fourth century had subsided, when governments began again to
approach more nearly to peace and consequently to justice, and public
life once more to be attractive to decent men, both philosophies showed
themselves adaptable to the needs of prosperity as well as adversity.
Many kings and great Roman govern