35. We have to take account of the religious revival here, chiefly because it suggested the view that philosophy was above all a “way of life.” Science too was a “purification,” a means of escape from the “wheel.” This is the view expressed so strongly in Plato’s _Phaedo_, which was written under the influence of Pythagorean ideas.[178] Sokrates became to his followers the ideal “wise man,” and it was to this side of his personality the Cynics mainly attached themselves. From them proceeded the Stoic sage and the Christian saint, and also the whole brood of impostors whom Lucian has pilloried for our edification.[179] Saints and sages are apt to appear in questionable shapes, and Apollonios of Tyana showed in the end where this view may lead. It was not wholly absent from any Greek philosophy after the days of Pythagoras. Aristotle is as much possessed by it as any one, as we may see from the Tenth Book of the _Ethics_, and as we should see still more distinctly if we possessed such works as the _Protreptikos_ in their entirety.[180] Plato, indeed, tried to make the ideal wise man of service to the state and mankind by his doctrine of the philosopher king. It was he alone, so far as we know, that insisted on philosophers descending by turns into the cave from which they had been released and coming to the help of their former fellow-prisoners.[181] That was not, however, the view that prevailed, and the “wise man” became more and more detached from the world. Apollonios of Tyana was quite entitled to regard himself as the spiritual heir of Pythagoras; for the theurgy and thaumaturgy of the late Greek schools was but the fruit of the seed sown in the generation before the Persian Wars. Footnote 178: The _Phaedo_ is dedicated, as it were, to Echekrates and the Pythagorean society at Phleious, and it is evident that Plato in his youth was impressed by the religious side of Pythagoreanism, though the influence of Pythagorean science is not clearly marked till a later period. Note specially the ἄτραπος of _Phd._ 66 b 4. In _Rep._ x. 600 b 1, Plato speaks of Pythagoras as the originator of a private ὁδός τις βίου. Footnote 179: Cf. especially the point of view of the _Auction of Lives_ (Βίων πρᾶσις). Footnote 180: For the Προτρεπτικός of Aristotle, see Bywater in _J. Phil._ ii. p. 55; Diels in _Arch._ i. p. 477; and the notes on _Ethics_, i. 5, in my edition. Footnote 181: Plato, _Rep._ 520 c 1, καταβατέον οὖν ἐν μέρει. The allegory of the Cave seems to be Orphic, and I believe Professor Stewart’s suggestion (_Myths of Plato_, p. 252, n. 2), that Plato had the κατάβασις εἰς Ἅιδου in mind, to be quite justified. The idea of rescuing the “spirits in prison” is thoroughly Orphic. [Sidenote: No doctrine in the “Mysteries.”]