But while the Greek spirit was from a very early period distinguished for its humanity, it was at first as far removed from cosmopolitanism as that of Rome. It is well known that Phrynichus was fined because in his “Conquest of Miletus” he had represented the triumph of barbarians over Greeks.(348) His successor, Æschylus, deemed it necessary to violate all dramatic probabilities by making the Persian king and courtiers continually speak of themselves as barbarians. Socrates, indeed, had proclaimed himself a citizen of the world,(349) but Aristotle taught that Greeks had no more duties to barbarians than to wild beasts, and another philosopher was believed to have evinced an almost excessive range of sympathy when he declared that his affections extended beyond his own State, and included the whole people of Greece. But the dissolving and disintegrating philosophical discussions that soon followed the death of Socrates, strengthened by political events, tended powerfully to destroy this feeling. The traditions that attached Greek philosophy to Egypt, the subsequent admiration for the schools of India to which Pyrrho and Anaxarchus are said to have resorted,(350) the prevalence of Cynicism and Epicureanism, which agreed in inculcating indifference to political life, the complete decomposition of the popular national religions, and the incompatibility of a narrow local feeling with great knowledge and matured civilisation, were the intellectual causes of the change, and the movement of expansion received a great political stimulus when Alexander eclipsed the glories of Spartan and Athenian history by the vision of universal empire, accorded to the conquered nations the privileges of the conquerors, and created in Alexandria a great centre both of commercial intercourse and of philosophical eclecticism.(351)