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250 separable than nation, church, and state, or sacred and secular law. The prophet merges with the fighter, and the story of a great Sufferer rises to the rank of a national epic. The powers of light and darkness, fabulous beings, angels and devils, Satan and the good spirits wrestle together; all nature is a battle-ground from the beginning of the world to its annihilation. Down below in the world of mankind are enacted the adventures and sufferings of the heralds, the heroes, and the martyrs of religion. Every nation, in the sense of the word attaching to this Culture, possessed its heroic saga. In the East the life of the Persian prophet inspired an epic poetry of grand outlines. At his birth the Zarathustra-laughter pealed through the heavens, and all nature echoed it. In the West the suffering of Jesus, ever broadening and developing, became the veritable epic of the Christian nation, and by its side there grew up a chain of legends of his childhood which in the end fructified a whole genre of poetry. The figure of the Mother of God and the deeds of the Apostles became, like the stories of the Western Crusade-heroes, the centre of extended romances (Acts of Thomas, Pseudo-Clementines) which in the second century sprang up everywhere from the Nile to the Tigris. In the Jewish Haggada and in the Targums is brought together a rich measure of legends about Saul, David, the Patriarchs, and the great Tannaim, like Schuda and Akiba, and the insatiable fancy of the age seized also upon what it could reach of the Late-Classical cult-legends and founder-stories (lives of Pythagoras, Hermes, Apollonius of Tyana).

With the end of the second century the sounds of this exaltation die away. The flowering of epic poetry is past, and the mystical penetration and dogmatic analysis of the religious material begin. The doctrines of the new Churches are brought into theological systems. Heroism yields to Scholastism, poetry to thought, the seer and seeker to the priest. The early Scholasticism which ends about 200 (as the Western about 1200) comprises the whole Gnosis — in the very broadest sense, the great Contemplation — the author of the John Gospel, Valentinus, Bardesanes, and Marcion, the Apologists and the early Fathers, up to Irenæus and Tertullian, the last Tannaim up to Rabbi Jehuda, the completer of the Mishna, the Neopythagoreans and Hermetics of Alexandria. All this corresponds with, in the West, the School of Chartres, Anselm, Joachim of Floris, Bernard of Clairvaux, Hugo de St. Victor. Full Scholasticism begins with Neoplatonism, with Clement and Origen, the first Amoraim, and the creators of the newer Avesta under Ardeshir (226-241) and Sapor I, the Mazdaist high-priest Tanvasar above all. Simultaneously a higher religiousness begins to separate from the peasant's piety of the countryside, which still lingered in the apocalyptic disposition, and thenceforth maintained itself almost unaltered under various names right into the fellahdom of the Turkish age, while in the urban and more intellectual upper world the Persian, Jewish, and Christian community was absorbed by that of Islam.