Krug, in his history of philosophy, admits only two divisions, those of ancient and modern. He assumes as the line of demarcation, the decline of government, manners, arts, and sciences, during the first five centuries of the Christian era. In the above rapid review, we have already passed the culminating point in pagan philosophy at Rome, in the age of Augustus and Cicero. When Alexander had annihilated the republican liberty of Greece, he opened the way for an active commerce between the East and the West, which greatly contributed to enlarge the sphere of the new type of dialectic science. From Periclean excellence, a progressive decline became observable in the spirit of philosophy, which was continuously directed to humbler objects, of a more pedantic character, in commentaries, and compilations without end. Thus Alexandria, from the time of the Ptolemies, became the point of departure whence all the remnants of ancient wisdom emigrated to the opening wilds of the West. Every thing was wisely arranged with this intent. Indian sages came there to meditate, and perceived the connection between their faith and the old Egyptian mysteries. The Persian, who had before waged war against those mysteries, at length declared his belief in the conflict of good and evil powers. Thither came a powerful colony of Jews, and not only built a temple in Egypt, but at the command of an Egyptian monarch the Jewish scriptures were translated into Greek. The same country where speculation began was destined to accumulate at the most favorable point the latest productions, amalgamated into a form exactly fitted to prospective uses, and then, through other agencies as wonderfully prepared be transmitted to the corresponding field. From Moses to Christ, every intellectual stream was made to be tributary to that central river; and from Christ to Constantine, the direction and destination are identical still. When Egypt became a Roman province, proof was given that there was something stronger in the world than Greek subtilty, and which in turn could be equally well subordinate to the ultimate good of mankind. Three Greeks, masters of the Peripatetic, Academic, and Stoic doctrines, were sent as hostages of war to Rome, at the same time that Lucullus and Sylla were enriching the Capitol with conquered libraries. The latter, after the capture of Athens, B.C. 84, sent thither the collection of Apellicon, which was particularly rich in the works of Aristotle. It is worthy of special note that then and there the works of the great founder of later systems were first published. But simultaneously with the era when Greece had lost her political existence, and Rome her republican constitution, the spirit of ancient research was exhausted, and a new philosophy arose from the decay of effete systems. A fresh dogmatical system was established by the New Platonists on a broader basis, in order to prop up the