These ancient poems, then, were the public documents of the religion of Greece--the repositories of the national faith. And it is deserving of especial note that the philosopher was just as anxious to sustain his speculations by quoting the high traditional authority of the ancient theologian, as the propounder of modern novelties is to sustain his notions by the authority of the Sacred Scriptures. Numerous examples of this solicitude will recur at once to the remembrance of the student of Plato. All encroachments of philosophy upon the domains of religion were watched as jealously in Athens in the sixth century before Christ, as the encroachments of science upon the fields of theology were watched in Rome in the seventeenth century after Christ. The court of the Areopagus was as earnest, though not as fanatical and cruel, in the defense of the ancient faith, as the court of the Inquisition was in the defense of the dogmas of the Romish Church. The people, also, as "the sacred wars" of Greece attest, were ready quickly to repel every assault upon the majesty of their religion. And so philosophy even had its martyrs. The tears of Pericles were needed to save Aspasia, because she was suspected of philosophy. But neither his eloquence nor his tears could save his friend Anaxagoras, and he was ostracized. Aristotle had the greatest difficulty to save his life. And Plato was twice imprisoned, and once sold into slavery.[390] [Footnote 390: Cousin's "Lectures on the History of Philosophy," vol. i. p. 305.]