Editing Hypatia (section)

===Antiquity===
Neoplatonism and paganism both survived for centuries after Hypatia's death,{{sfn|Booth|2017|pages=151–152}}{{sfn|Watts|2017|pages=154–155}} and new academic lecture halls continued to be built in Alexandria after her death.{{sfn|Booth|2017|page=151}} Over the next 200 years, Neoplatonist philosophers such as [[Hierocles of Alexandria]], [[John Philoponus]], [[Simplicius of Cilicia]], and [[Olympiodorus the Younger]] made astronomical observations, taught mathematics, and wrote lengthy commentaries on the works of Plato and Aristotle.{{sfn|Booth|2017|pages=151–152}}{{sfn|Watts|2017|pages=154–155}} Hypatia was not the last female Neoplatonist philosopher; later ones include [[Aedesia]], [[Asclepigenia]], and [[Theodora of Emesa]].{{sfn|Booth|2017|page=151}}

According to Watts, however, Hypatia had no appointed successor, no spouse, and no offspring{{sfn|Watts|2017|page=117}}{{sfn|Watts|2008|page=201}} and her sudden death not only left her legacy unprotected, but also triggered a backlash against her entire ideology.{{sfn|Watts|2017|pages=117–119}} Hypatia, with her tolerance toward Christian students and her willingness to cooperate with Christian leaders, had hoped to establish a precedent that Neoplatonism and Christianity could coexist peacefully and cooperatively. Instead, her death and the subsequent failure by the Christian government to impose justice on her killers destroyed that notion entirely and led future Neoplatonists such as Damascius to consider Christian bishops as "dangerous, jealous figures who were also utterly unphilosophical."{{sfn|Watts|2017|page=119}} Hypatia became seen as a "martyr for philosophy",{{sfn|Watts|2017|page=119}} and her murder led philosophers to adopt attitudes that increasingly emphasized the pagan aspects of their beliefs system{{sfn|Watts|2017|pages=119–120}} and helped create a sense of identity for philosophers as pagan traditionalists set apart from the Christian masses.{{sfn|Watts|2017|page=120}} Thus, while Hypatia's death did not bring an end to Neoplatonist philosophy as a whole, Watts argues that it did bring an end to her particular variety of it.{{sfn|Watts|2017|page=155}}

Shortly after Hypatia's murder, a [[forgery|forged]] anti-Christian letter appeared under her name.<ref>Synodicon, c. 216, in iv. tom. Concil. p. 484, as detailed in [[The History of the Decline and Fall of the Roman Empire]], vol. 8, chapter XLVII</ref> Damascius was "anxious to exploit the scandal of Hypatia's death", and attributed responsibility for her murder to Bishop Cyril and his Christian followers.{{sfn|Whitfield|1995|page=14}}{{sfn|Wessel|2004|page=51}} A passage from Damascius's ''Life of Isidore'', preserved in the ''Suda'', concludes that Hypatia's murder was due to Cyril's envy over "her wisdom exceeding all bounds and especially in the things concerning astronomy".{{sfn|Rosser|2008|page=12}}{{sfn|Dzielska|1996|page=18}} Damascius's account of the Christian murder of Hypatia is the sole historical source attributing direct responsibility to Bishop Cyril.{{sfn|Dzielska|1996|p=18}} At the same time, Damascius was not entirely kind to Hypatia either; he characterizes her as nothing more than a wandering [[Cynicism (philosophy)|Cynic]],{{sfn|Wessel|2004|pages=52–53}}{{sfn|Cameron|Long|Sherry|1993|pages=41–44}} and compares her unfavorably with his own teacher [[Isidore of Alexandria]],{{sfn|Wessel|2004|pages=52–53}}{{sfn|Cameron|Long|Sherry|1993|pages=41–44}}{{sfn|Dzielska|1996|page=55}} remarking that "Isidorus greatly outshone Hypatia, not just as a man does over a woman, but in the way a genuine philosopher will over a mere geometer."{{sfn|Deakin|2007|page=54}}