The Oriental Religions in Roman Paganism | Page 3

old faiths: "The mass of religions at Rome finally became so impregnated by neo-Platonism and Orientalism that paganism may be called a single religion with a fairly distinct theology, whose doctrines were somewhat as follows: adoration of the elements, especially the cosmic bodies; the reign of one God, eternal and omnipotent, with messenger attendants; spiritual interpretation of the gross rites yet surviving from primitive times; assurance of eternal felicity to the faithful; belief that the soul was on earth to be proved before its final return to the universal spirit, of which it was a spark; the existence of an abysmal abode for the evil, against whom the faithful must keep up an unceasing struggle; the destruction of the universe, {ix} the death of the wicked, and the eternal happiness of the good in a reconstructed world."[1]
If this formulation of pagan doctrine surprises those who have been told that paganism was "a fashion rather than a faith," and are accustomed to think of it in terms of Jupiter and Juno, Venus and Mars, and the other empty, cold, and formalized deities that have so long filled literature and art, it will be because they have failed to take into account that between Augustus and Constantine three hundred years elapsed, and are unfamiliar with the very natural fact that during all that long period the character of paganism was gradually undergoing change and growth. "The faith of the friends of Symmachus," M. Cumont tells us, "was much farther removed from the religious ideal of Augustus, although they would never have admitted it, than that of their opponents in the senate."
To what was due this change in the content of the pagan ideal, so great that the phraseology in which the ideal is described puts us in mind of Christian doctrine itself? First, answers M. Cumont, to neo-Platonism, which attempted the reconciliation of the antiquated religions with the advanced moral and intellectual ideas of its own time by spiritual interpretation of outgrown cult stories and cult practices. A second and more vital cause, however, wrought to bring about the same result. This was the invasion of the Oriental religions, and the slow working, from the advent of the Great Mother of the Gods in B. C. 204 to the downfall of paganism at the end of the fourth {x} century of the Christian era, of the leaven of Oriental sentiment. The cults of Asia and Egypt bridged the gap between the old religions and Christianity, and in such a way as to make the triumph of Christianity an evolution, not a revolution. The Great Mother and Attis, with self-consecration, enthusiasm, and asceticism; Isis and Serapis, with the ideals of communion and purification; Baal, the omnipotent dweller in the far-off heavens; Jehovah, the jealous God of the Hebrews, omniscient and omnipresent; Mithra, deity of the sun, with the Persian dualism of good and evil, and with after-death rewards and punishments--all these, and more, flowed successively into the channel of Roman life and mingled their waters to form the late Roman paganism which proved so pertinacious a foe to the Christian religion. The influence that underlay their pretensions was so real that there is some warrant for the view of Renan that at one time it was doubtful whether the current as it flowed away into the Dark Ages should be Mithraic or Christian.
The vitalization of the evidence regarding these cults is M. Cumont's great contribution. His perseverance in the accurate collection of material is equalled only by his power to see the real nature and effect of the religions of which he writes. Assuming that no religion can succeed merely because of externals, but must stand on some foundation of moral excellence, he shows how the pagan faiths were able to hold their own, and even to contest the ground with Christianity. These religions, he asserts, gave greater satisfaction first, to the senses and passions, secondly, to the intelligence, finally, and above all, to the conscience. "The spread of the Oriental religions"--again I quote {xi} a summary from Classical Philology--"was due to merit. In contrast to the cold and formal religions of Rome, the Oriental faiths, with their hoary traditions and basis of science and culture, their fine ceremonial, the excitement attendant on their mysteries, their deities with hearts of compassion, their cultivation of the social bond, their appeal to conscience and their promises of purification and reward in a future life, were personal rather than civic, and satisfied the individual soul.... With such a conception of latter-day paganism, we may more easily understand its strength and the bitter rivalry between it and the new faith, as well as the facility with which pagan society, once its cause was proved hopeless, turned to Christianity." The Oriental religions had made straight the way. Christianity