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The Broad-minded attitude in Alexandria seemed perfectly feasible when Christianity was just one of many streams of thought in the city. Christian thinkers in Alexandria even accepted that some pagan ideas could be religiously legitimate – ‘science tinged with piety as long as they ate righteous’. But in AD 389 following the harder religious line taken from the capital there had been clashes in Alexandria, when Alexander's great Temple of Serapis had been destroyed. They newly redouble Christian leaders strted to fight among themselves and Hypatia was caught up in the civic and sacred power-struggle. One bishop, Cyril, had Hypatia in his line of sight, describing her as using her scientific instruments for the dark art of divinisation – to see the future. Hypatia’s experiments were being billed as nothing less than black magic. Popuylar respective, productive, HypRI had little chance against the combined forces of a changing world and the ugly, poisoned darts of resentment and rumour.
Hypatia was caught in the crossfire between warring religious groups in the city Frustrated and enraged, these were men who needed a scapegoat. In the spring of AD 414 Hypatia – about whom
Cyril had so effectively muttered – was torn from her carriage. The philosopher was stripped naked and then dragged to the Caesreum’s egde. The mob, its blood up, grabbed whatever lay close to them – ‘ostraka’ (pottery fragments we are told, probably broken roof tiles from a building site. What followed is hard to recount. The philolsopher has flayed alive, then still breathing she was burnt and her dismembered body parts displayed around the city. ~ Page 160
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