This second stage exhibits a happy combination of the Roman and Greek spirits. Disinterested, strictly practical, averse to the speculative subtilties of the Greek intellect, Stoicism was still the religion of a people who were the rulers and the organisers of the world, whose enthusiasm was essentially patriotic, and who had learnt to sacrifice everything but pride to the sense of duty. It had, however, become amiable, gentle, and spiritual. It had gained much in beauty, while it had lost something in force. In the world of morals, as in the world of physics, strength is nearly allied to hardness. He who feels keenly is easily moved, and a sensitive sympathy which lies at the root of an amiable character is in consequence a principle of weakness. The race of great Roman Stoics, which had never ceased during the tyranny of Nero or Domitian, began to fail. In the very moment when the ideal of the sect had attained its supreme perfection, a new movement appeared, the philosophy sank into disrepute, and the last act of the drama began. In this, as in the preceding ones, all was normal and regular. The long continuance of despotic government had gradually destroyed the active public spirit of which Stoicism was the expression. The predominance of the subtle intellect of Greece, and the multiplication of rhetoricians, had converted the philosophy into a school of disputation and of casuistry. The increasing cultivation of the emotions continued, till what may be termed the moral centre was changed, and the development of feeling was deemed more important than the regulation of actions. This cultivation of the emotions predisposed men to religion. A reaction, intensified by many minor causes, set in against the scepticism of the preceding generation, and Alexandria gradually became the moral capital of the empire. The Roman type speedily disappeared. A union was effected between superstitious rites and philosophy, and the worship of Egyptian deities prepared the way for the teaching of the Neoplatonists, who combined the most visionary part of the speculations of Plato with the ancient philosophies of the East. In Plotinus we find most of the first; in Iamblichus most of the second. The minds of men, under their influence, grew introspective, credulous, and superstitious, and found their ideal states in the hallucinations of ecstasy and the calm of an unpractical mysticism.