Who carried the baton of learning between the end of the Academy in Athens (closed by the remorseless pressure of the Emperor Justinian around 530) and the founding of the House of Wisdom in Baghdad after 760? What happened to all the books, the scrolls, the papyri?
This is a large gap, of over 200 years. So far as I have been able to establish, at least in part it was the scholars of the church of the East in the Sasanian Empire. Known by Constantinople as the Nestorian church, it was the largest christian church in terms of geographical extent until the journeys by the Spanish and Portuguese explorers in the fifteenth and sixteenth centuries. It sent missions to India and China. Six hundred years later, Genghis Khan’s wife was a follower of the church of the East. It had schools in Nisibis (in present-day Turkey) and Gundeshapur, also spelt Gondi-Sapor, in present-day Iran. Almost nothing is written or known about them. What follows is the story as I have been able to piece it together.
The Roman emperor Justinian was a driven man. As well as recovering the provinces in north Africa from the Vandals and devastating large tracts of Italy, one of his first acts was to set up a commission to codify Roman law. This law was then used as a cudgel. The neoplatonic academy in Athens was notified first that divination was not permitted (presumably meaning Astrology and the study of the heavens). More decisively, in 529, a new law required that only those of the orthodox faith were permitted to teach or receive a stipend. Anyone who donated to or supported the academy was henceforth deemed to be breaking the law.
This is from a mosaic at the church of San Vitale in Ravenna, Italy, after his military campaign there.
This law was aimed at everyone who did not subscribe to the official Roman version of christianity: the orthodox church. There were many non-orthodox versions of christianity, as well as the church of the East. The new law applied to them as well as the Jews, Mithraists, and all the rest of the panoply of belief systems that prevailed at the time. Government in the empire was devolved to local councils, who were responsible for implementing the law. Orthodox bishops had influence upon local government: they were exempt from taxes and were prosperous. The academy of Athens, that traced its inheritance (with some gaps) back to the time of Plato and Socrates, had no chance.
The scholars packed up and took their scrolls and papyri to the Sasanian Empire where the atmosphere was more open-minded and accepting of non-christian scholars, particularly the city of Nisibis. Nisibis housed a theological college of the church of the East, which had been re-founded in 489 after a previous Roman emperor had closed the school of Edessa just over the border in the Roman empire, on the grounds that it was espousing the wrong version of christianity. The languages were Greek and Syriac. It also housed a large jewish community. The scholars and teachers translated the classical Greek texts into Syriac, and looked to reconcile the works of Aristotle in particular with the old and new testaments of the bible. Their approach was literal and grammatical, in contrast to the allegorical approach of their rivals in Alexandria. This would suggest that, despite the destruction of the library of Alexandria, the tradition of scholarship continued there too. (The leader of the Athens school at the time of its closure, a man called Damascius, is said to have ended up in Alexandria.) However, the church in Alexandria adhered to another non-orthodox view of christianity, and so suffered at the hands of Constantinople.
The exiles from Athens were also invited to Gundeshapur, of which there is hardly a trace left. It was about four hundred miles east of the Sasanian capital Ctesiphon, near the ancient city of Susa. The tradition tells that whereas theological studies were centred in Nisibis, Gundeshapur was the location for secular studies. There was a teaching hospital, ‘bimaristan’ in Persian. Astronomy was studied. At Gundeshapur the translations were from Greek and Syriac into Pahlavi, the Persian language. As India is not too far away (comparatively speaking) and there were cultural links, I would expect that Indian mathematicians also visited. This was the high point of the Gupta Empire in India, and its mathematicians were renowned.
Some of the classical texts were taken to Constantinople, where they were safeguarded by civil servants. However, I can find no evidence that they were studied and commented on. The only use for them in subsequent centuries that I have come across was as a diplomatic gift. A copy of Ptolemy’s Almagest was presented to the court of the caliph in Baghdad at the end of the eighth century, and in the fifteenth Plato’s Timaeus, among other texts, made its way to Florence.
The evidence suggests that it was the Syriac-speaking scholars of the church of the East who transcribed and translated the texts. They studied them, valued them and pondered their meaning. And that is why, when the House of Wisdom was founded in Baghdad in the eighth century, the first translations of the classical Greek texts were from Syriac into Arabic. The head of the church of the East at the time, the katholikos Timothy, was a learned and influential figure in Baghdad.
This is a bit of a sketchy story. An important link in the chain of human learning has hardly been investigated, so far as I can tell.